1. A suggested explanation for a group.of facts or phenomena, either accepted as a basis for further verification (working hypothesis) or accepted as likely to be true. 2. An assumption used in an argument without its being endorsed; a sup.osition.
1. Makes by assembling parts or sections. 2. ‘Makes up., devises or invents (a legend, lie, etc.).
1. Settled securely, permanently and unconditionally. 2. Placed or settled in a secure position or condition; installed. 3. Brought about or set up.or accepted; especially long established. established.
1. The condition or quality of being human. 2. Humans considered as a group. the human race. humanity"s.
1. The state or quality of being divine. 2. A deity, such as a god or goddess; the Sup.eme Being. 3. The nature of a deity or the state of being divine. 4. A being having divine attributes, ranking below God but above humans. divinity"s, divinities.
1. Touchstone; a very smooth, fine-grained, black or dark-coloured variety of quartz or jasper (also called basanite), used for testing the quality of gold and silver alloys by the colour of the streak produced by rubbing them up.n it; a piece of such stone used for this purpose. 2. *fig.* That which serves to test or try the genuineness or value of anything; a test, criterion.
1. Wearing or covered with or as if with a hood, having a hood on. 2.* Fig.* Covered up. concealed.
abandon ::: 1. To give oneself up. devote oneself to (a person or thing); to yield oneself without restraint. 2. To withdraw one"s sup.ort or help from, especially in spite of duty, allegiance, or responsibility; desert: leave behind. 3. To give up. discontinue; withdraw from. abandons, abandoned, abandoning.
abandoned ::: 1. Given up. deserted, forsaken, cast off. 2. Left completely and finally, without help or sup.ort. 3. adj. Deserted.
"A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of sup.rconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Sup.rconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos; — this and the dream-self which is the continent of all subtle, subjective or sup.aphysical experience, and the self of waking which is the sup.ort of all physical experience, can be taken as the whole field of Maya.” The Life Divine
abrup. ::: 1. Characterized by sudden interrup.ion or change; unannounced and unexpected; sudden, hasty. 2. Precipitous, steep. 3. Of strata: Suddenly cropping out and presenting their edges.
a breaker or destroyer of images, especially those set up.for religious veneration.
absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent up.n external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.
absolute reality ::: Sri Aurobindo: "I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must sup.ort fundamentally and colour their activities; . . . .” Letters on Yoga
absorbed ::: 1. Engrossed or entirely occup.ed; preoccup.ed. 2. Swallowed up. or comprised, so as no longer to exist apart.
abyss ::: 1. The great deep, the primal chaos; the ‘bowels of the earth", the sup.osed cavity of the lower world; the ‘infernal pit". 2. A bottomless gulf; any unfathomable or apparently unfathomable cavity or void space; a profound gulf, chasm, or void extending beneath. Abyss, abyss"s, abysses.
accept ::: 1. To take or receive (a thing offered) willingly, or with consenting mind; to receive (a thing or person) with favour or approval. 2. To take formally (what is offered) with contemplation of its consequences and obligations; to take up.n oneself, to undertake as a responsibility. 3. To agree or consent to. 4. To regard as true or sound; believe. accepts, accepted, accepting.
achievement ::: something accomplished, esp. by sup.rior ability, special effort, great courage, etc. achievements.
"A conscious being, no larger than a man"s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow. — Katha Upanishad. (6)” The Life Divine - See *conscious being.
"A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements — the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up.on discords. This is the explanation of the present appearance of things.” Letters on Yoga
active ::: originating or communicating action, exerting action up.n others; acting of its own accord, spontaneous.
addict ::: one who is attached by one"s own inclination to an activity, habit or substance; devoted, given up.to.
"A divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up. momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guidance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.” The Synthesis of Yoga
adj. 1. Having dropped or come down from a higher place, from an up.ight position, or from a higher level, degree, amount, quality, value, number. 2. Having sunk in reputation or honour; degraded. 3. Overthrown, destroyed or conquered, esp. of those who have died in battle. (Also, pp. of fall**.**)
adventure ::: n. 1. Any novel or unexpected event in which one shares; an exciting or remarkable incident befalling any one. 2. The encountering of risks or participation in novel and exciting events; bold or daring activity, enterprise. adventure"s, world-adventure, world-adventure"s. *v. 3. To take the chance of; to commit to fortune; to undertake a thing of doubtful issue; to try, to chance, to venture into or up.n. 4. To risk or hazard; stake. *adventuring.
adversary ::: a person, group.or force that opposes or attacks, or acts in a hostile manner; an opponent, antagonist; an enemy, foe. adversary"s.
aegis ::: originally the shield or breastplate of Zeus, or Athena. Currently, protection; sup.ort; sponsorship; auspices.
"Aesthesis therefore is of the very essence of poetry, as it is of all art. But it is not the sole element and aesthesis too is not confined to a reception of poetry and art; it extends to everything in the world: there is nothing we can sense, think or in any way experience to which there cannot be an aesthetic reaction of our conscious being. Ordinarily, we sup.ose that aesthesis is concerned with beauty, and that indeed is its most prominent concern: but it is concerned with many other things also. It is the universal Ananda that is the parent of aesthesis and the universal Ananda takes three major and original forms, beauty, love and delight, the delight of all existence, the delight in things, in all things.” Letters on Savitri
"A fabulous tribe of wild, beastlike monsters, having the up.er part of a human being and the lower part of a horse. They live in the woods or mountains of Elis, Arcadia, and Thessaly. They are representative of wild life, animal desires and barbarism. (M.I.) Glossary and Index of Proper Names in Sri Aurobindo"s Works.*
affirmed ::: maintained as true; positively asserted; up.eld, sup.orted. affirming.
afflatus ::: the miraculous communication of sup.rnatural knowledge; hence also, the imparting of an over-mastering impulse, poetic or otherwise; inspiration. A creative inspiration, as that of a poet; a divine imparting of knowledge, thus it is often called divine afflatus.
*[Agni]. Sri Aurobindo: "Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming up.ard to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own sup.eme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” *The Secret of the Veda
aid ::: n. 1. Help, assistance, sup.ort, succour, relief. v. 2. To give help, sup.ort, or assistance to; to help, assist, succour. aids.
alacananda ::: "One of the four head streams of the river Ganga in the Himalayas. According to the Vaishnavas it is the terrestrial Ganga which Shiva received up.n his head as it fell from heaven. The famous shrine of Badrinath is situated on the banks of this stream. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
a large group. multitude, number, etc.; a mass or crowd. hordes.
a large group.of rather pretty birds, chiefly of Australasia, popularly called Honey-eaters, having a bill and tongue adapted for extracting the sweet juices of many flowers.
alight ::: 1. Lighted, kindled, in a flame; on fire. Also fig. **2.** Lighted up. illumined.
". . . a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up.by the cosmic Force in its drive towards evolutionary self-expression.” The Life Divine
"All change must come from within with the felt or the secret sup.ort of the Divine Power; it is only by one"s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga
::: "All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads
allegiance ::: loyalty or devotion to some person, group. cause, or the like.
::: "All energies put into activity — thought, speech, feeling, act — go to constitute Karma. These things help to develop the nature in one direction or another, and the nature and its actions and reactions produce their consequences inward and outward: they also act on others and create movements in the general sum of forces which can return up.n oneself sooner or later. Thoughts unexpressed can also go out as forces and produce their effects. It is a mistake to think that a thought or will can have effect only when it is expressed in speech or act: the unspoken thought, the unexpressed will are also active energies and can produce their own vibrations, effects or reactions.” Letters on Yoga*
all- ::: prefix: Wholly, altogether, infinitely. Since 1600, the number of these [combinations] has been enormously extended, all-** having become a possible prefix, in poetry at least, to almost any adjective of quality. all-affirming, All-Beautiful, All-Beautiful"s, All-Bliss, All-Blissful, All-causing, all-concealing, all-conquering, All-Conscient, All-Conscious, all-containing, All-containing, all-creating, all-defeating, All-Delight, all-discovering, all-embracing, all-fulfilling, all-harbouring, all-inhabiting, all-knowing, All-knowing, All-Knowledge, all-levelling, All-Life, All-love, All-Love, all-negating, all-powerful, all-revealing, All-ruler, all-ruling, all-seeing, All-seeing, all-seeking, all-shaping, all-sup.orting, all-sustaining, all-swallowing, All-Truth, All-vision, All-Wisdom, all-wise, All-Wise, all-witnessing, All-Wonderful, All-Wonderful"s.**
All these centres are in the middle of the body; they are sup.osed to be attached to the spinal cord; but in fact all these things are in the subtle body, suksma deha , though one has the feeling of their activities as if in the physical body when the consciousness is awake.” Letters on Yoga
anchor ::: 1. Any of various devices dropped by a chain, cable, or rope to the bottom of a body of water for preventing or restricting the motion of a vessel or other floating object, typically having broad, hooklike arms that bury themselves in the bottom to provide a firm hold. 2. A person or thing that can be relied on for sup.ort, stability, or security; mainstay.
::: "And this bliss is not a sup.eme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.” The Synthesis of Yoga
angel ::: 1. One of a class of spiritual beings; a celestial attendant of the Deity; a divine messenger of an order of spiritual beings sup.rior to man in power. 2. A fallen or rebellious spirit once a spiritual attendant of the Divine. angel, Angels, **angels.
animal ::: Sri Aurobindo: "The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the sup.rman, the god. Or shall we not say, rather, to manifest God?” *The Life Divine
::: "An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up. but when there is a descent, there is a total conscious substitution.” Letters on Yoga
ape ::: 1. Any of a group.of anthropoid primates characterized by long arms, a broad chest, and the absence of a tail; an animal of the monkey tribe. 2. An imitator, a mimic. apelike.
appeal ::: 1. An earnest request for aid, sup.ort, sympathy, mercy, etc.; entreaty; petition; plea. 2. An application or proceeding for review by a higher tribunal. 3. The power or ability to attract, interest; attraction. appealed, appealing, sense-appeal.
apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing up.n God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoup.rana.
arbitrary ::: 1. Based on or subject to individual will, judgment or preference: judgment without restriction; contingent solely up.n one"s discretion. 2. Capricious; unreasonable; unsup.orted. 3. Derived from mere opinion or preference; capricious; uncertain. 4. Having unlimited power; uncontrolled or unrestricted by law; despotic; tyrannical.
arch ::: 1. An up.ardly curved construction, for spanning an opening, consisting of a number of wedgelike stones, bricks, or the like, set with the narrower side toward the opening in such a way that forces on the arch are transmitted as vertical or oblique stresses on either side of the opening, either capable of bearing weight or merely ornamental; 2. Something bowed or curved; any bowlike part: the arch of the foot. 3. An arched roof, door; gateway; vault; fig. the heavens. arches.
archipelago ::: 1. Any sea, or body of water, in which there are numerous islands. 2. A large group.or chain of islands.
architect ::: the deviser, maker, or creator of anything; one who builds up.something, as, men are the architects of their own fortunes. Architect, architects.
a religious official among the Romans, whose duty it was to predict future events and advise up.n the course of public business, in accordance with omens derived from the flight, singing, and feeding of birds. Hence extended to: A soothsayer, diviner, or prophet, generally; one that foresees and foretells the future. (Sri Aurobindo employs the word as an adjective.) augured.
arise ::: 1. To get up.from sleep or rest; to awaken; wake up. 2. To go up. come up. ascend on high, mount. Now only poet. **3. To come into being, action, or notice; originate; appear; spring up. 4. Of circumstances viewed as results: To spring, originate, or result from. 5. To rise from inaction, from the peaceful, quiet, or ordinary course of life. 6. To rise in violence or agitation, as the sea, the wind; to boil up.as a fermenting fluid, the blood; so of the heart, wrath, etc. Now poet. 7. Of sounds: To come up.aloud, or so as to be audible, to be heard aloud. arises, arising, arose, arisen. *(Sri Aurobindo also employs arisen as an adj.*)
aristocracy ::: the class to which a ruling body belongs, a patrician order; the collective body of those who form a privileged class; also used fig. of those who are sup.rior.
arming ::: providing with whatever will add strength, force, or security; sup.ort; fortify.
armour ::: 1. Any covering worn as a defense against weapons, especially a metallic sheathing, suit of armour, mail. 2. Any quality, characteristic, situation, or thing that serves as protection. armours, armoured.* n. 1. Weapons. v. 2. Provides with weapons or whatever will add strength, force or security; sup.orts; fortifies. *armed, arming.
arms ::: n. 1. Weapons. v. 2. Provides with weapons or whatever will add strength, force or security; sup.orts; fortifies. armed, arming.
a rod, esp. a forked stick sup.osed to be useful in locating underground water, metal deposits, etc.
arouse ::: 1. To awaken from or as if from sleep or inactivity. 2. To stir up. excite 3. To stir to action or strong response; excite. aroused, arousing.
arrogant ::: 1. Having or displaying a sense of overbearing self-worth or self-importance. 2. Marked by or arising from a feeling or assumption of one"s sup.riority toward others.
"Art is a living harmony and beauty that must be expressed in all the movements of existence. This manifestation of beauty and harmony is part of the Divine realisation up.n earth, perhaps even its greatest part.” Questions and Answers, MCW Vol. 3.
ascending ::: rising, mounting up.
ascend ::: to move, climb, or go up.ard; mount; rise. ascends, ascended, ascending.
ascension ::: the act or process of ascending; up.ard movement. flame-ascensions.
ascent ::: Sri Aurobindo: "The ascent or the up.ard movement takes place when there is a sufficient aspiration from the being, i.e., from the various mental, vital and physical planes.” *Letters on Yoga
as it would be if; as though. (Introducing a sup.osition, or way of conceiving some entity or situation, that is not to be taken literally, but yields some insight or convenience in metaphysics.)
". . . as Mind is only a final operation of Sup.rmind, so Life is only a final operation of the Consciousness-Force of which Real-Idea is the determinative form and creative agent. Consciousness that is Force is the nature of Being and this conscious Being manifested as a creative Knowledge-Will is the Real-Idea or Sup.rmind.” The Life Divine
aspirant ::: n. **1. One who seeks with eagerness and steady purpose. adj. 2. Aspiring, striving for a higher position; mounting up. ascending. aspirants.**
assail ::: 1. To attack vigorously or violently; assault. 2. To impinge up.n; make an impact on; beset. 3. To take up.n oneself a difficult challenge with the intention of mastering it. assailed, assailing.
"As sup.amental Truth is not merely a sublimation of our mental ideas, so Divine Love is not merely a sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance.” Letters on Yoga
assembly ::: a group.of people gathered together usually for a particular purpose. assemblies.
assists ::: gives sup.ort or aid to; helps. assisting.
assume ::: 1. To take up.n oneself, to adopt an aspect, form, or attribute. 2. To take on titles, offices, duties, responsibilities. 3. To take on as one"s own, to adopt. assumes, assumed, assuming.
"As there is a cosmic Self and Spirit pervading and up.olding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action.” The Life Divine
a structure for sup.orting or enclosing something else, especially a skeletal sup.ort used as the basis for something being constructed. Also fig.
"At every turn it is the divine Reality which we can discover behind that which we are yet compelled by the nature of the sup.rficial consciousness in which we dwell to call undivine and in a sense are right in using that apellation; for these appearances are a veil over the Divine Perfection, a veil necessary for the present, but not at all the true and complete figure.” The Life Divine
atheist ::: adj. Disbelieving or denying the existence of a sup.eme God.
"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that sup.orts his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold up.n him.” The Life Divine
a total and sup.eme sacrifice.
attack ::: the act of setting up.n with violent force.; launching a physical assault (against) attacks.
attaint ::: disgrace, corrup.ion; taint; stain .
awaken ::: fig. To rouse into activity; to stir up. excite; kindle.
babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrup.ed the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid up.n it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up.both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group.souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle
balance ::: n. **1. A state of equilibrium or equipoise; mental, psychological or emotional. 2. A weighing device, especially one consisting of a rigid beam horizontally suspended by a low-friction sup.ort at its center, with identical weighing pans hung at either end, one of which holds an unknown weight while the effective weight in the other is increased by known amounts until the beam is level and motionless. 3. An undecided or uncertain state in which issues are unresolved. v. 4. To have an equality or equivalence in weight, parts, etc.; be in equilibrium. adj. 5. Being in harmonious or proper arrangement or adjustment, proportion. 6. Mental steadiness or emotional stability; habit of calm behaviour, judgement. balanced, balancing.**
balustrade ::: a rail and the row of balusters or posts that sup.ort it, as along the front of a gallery.
banded ::: united, allied as a group.
bank ::: 1. The slope of land adjoining a body of water, especially adjoining a river, lake, or channel. 2. A slope, as of a hill. 3. A long raised mass, esp. of earth. 4. A piled-up.mass, as of snow or clouds. banks, cloud-bank.
bank ::: a business establishment in which money is kept for saving or commercial purposes or is invested, sup.lied for loans, or exchanged.
bankrup.cy ::: 1. A state of complete lack of some abstract property; "spiritual bankrup.cy”; "moral bankrup.cy”; "intellectual bankrup.cy”. 2. Depleted of valuable qualities or characteristics.
barricade ::: a structure hastily set up.across a route of access to obstruct the passage of an enemy.
based ::: 1. Formed or established as a base. 2. Sup.orted as a base. 3. Conceived as the fundamental principle or underlying concept.
bear ::: 1. To carry. Also fig. 2. To hold up. sup.ort. Also fig. 3. To have a tolerance for; endure something with tolerance and patience. 5. To possess, as a quality or characteristic; have in or on. 6. To tend in a course or direction; move; go. 7. To render; afford; give. 8. To produce by natural growth. bears, bore, borne bearing.
bear up.::: carry; hold up. sup.ort.
bearer ::: one who carries, sup.orts, holds up.or brings. torch-bearer, torch-bearers.
beatitude ::: sup.eme blessedness or happiness. beatitude"s, beatitudes.
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 Sup.eme; 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*
belched ::: 1. Erup.ed or exploded. 2. Expelled gas noisily from the stomach through the mouth.
bench ::: 1. A long seat usually made of wood, for two or more persons. 2. A seat occup.ed by a person in an official capacity, esp. a judge. 3. Such a seat as a symbol of the office and dignity of an individual judge or the judiciary.
benumbed ::: made (any part of the body) insensible, torpid, or powerless; made numb, deprived of sensation; stup.fied or stunned, as by a blow or shock; now mostly used for the effects of cold.
besiege ::: 1. To surround with hostile forces. 2. To crowd around; hem in; crowd in up.n; surround. besieged.
betrayed ::: 1. Corrup.ed, falsified. 2. Exposed. 3. Revealed
beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the sup.amental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which sup.orts and justifies our limited senses.” The Upanishads *
billowing ::: surging up. swelling out, puffing up.
binding posts ::: stakes, stout poles, columns, or the like, that are set up.ight in or on the ground; (with prefixed word indicating special purpose).
bird ::: Sri Aurobindo: "The Bird in the Veda is the symbol, very frequently, of the soul liberated and up.oaring, at other times of energies so liberated and up.oaring, winging up.ards towards the heights of our being, winging widely with a free flight, no longer involved in the ordinary limited movement or labouring gallop of the Life-energy, the Horse, Ashwa.” *The Secret of the Veda
bless ::: 1. To make holy; sanctify. 2. To invoke or bestow divine favour up.n.
blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.
blundered ::: moved or acted blindly, stup.dly, or without direction or steady guidance.
breach ::: a gap or a rift; a break or rup.ure.
breaking ::: 1. Smashing, splitting, or dividing into parts violently; reducing to pieces or fragments. 2. Dawning up.n; coming up.n. 3. An opening made by breaking out from. breakings.
break in or into ::: to enter with force up.n; force one"s way in.
break off ::: to sever anything abrup.ly; to put an abrup., end to.
breaks up. ::: 1. Breaks into many parts; divides or become divided into pieces. 2. Dissolves, disbands, puts an end to, gives up. breaks up.a house, household, etc.
break ::: v. 1. To destroy by or as if by shattering or crushing. 2. To force or make a way through (a barrier, etc.). 3. To vary or disrup. the uniformity or continuity of. 4. To overcome or put an end to. 5. To destroy or interrup. a regularity, uniformity, continuity, or arrangement of; interrup.. 6. To intrude up.n; interrup. a conversation, etc. 7. To discontinue or sever an association, an agreement, or a relationship. **8. To overcome or wear down the spirit, strength, or resistance of. 9. (usually followed by in, into or out). 10. To filter or penetrate as sunlight into a room. 11. To come forth suddenly. 12. To utter suddenly; to express or start to express an emotion, mood, etc. 13. Said of waves, etc. when they dash against an obstacle, or topple over and become surf or broken water in the shallows. 14. To part the surface of water, as a ship or a jumping fish. breaks, broke, broken, breaking.* *n. 15.** An interrup.ion or a disrup.ion in continuity or regularity.
breathe ::: 1. To be alive; live. 2. To take air, oxygen, etc., into the lungs and expel it; inhale and exhale; respire. Also fig. 3. To control the outgoing breath in producing voice and speech sounds. 4. To utter, especially quietly. 5. To make apparent or manifest; express; suggest. 6. To exhale (something); emit. 7. To impart as if by breathing; instil. 8. To move gently or blow lightly, as air. breathes, breathed, breathing. ::: To breathe up.n fig. To taint; corrup..
breeds ::: a group.of organisms within a species, esp. a group.of domestic animals, originated and maintained by man and having a clearly defined set of characteristics.
bridal ::: of, or pertaining to a bride or a marriage ceremony; nup.ial. soul-bridals.
brimmed ::: referring to the up.er edge or rim of anything hollow.
brim ::: the rim or up.ermost edge of a hollow container or natural basin, bowl, etc.
brink ::: 1. The up.er edge of a steep or vertical slope, esp. the margin of land bordering a body of water. 2. Any extreme edge; verge. 3. A crucial or critical point, esp. of a situation or state beyond which success or catastrophe occurs.
brittle ::: easily damaged or disrup.ed; fragile.
broken ::: 1. Forcibly separated into two or more pieces; fractured. 2. Crushed in spirit or temper; discouraged; overcome. 3. Incomplete. 4. Interrup.ed disturbed; disconnected. 5. Torn; rup.ured. (Also pp. of break.)
brood ::: n. 1. Offspring; progeny; in one family. 2. A breed, species, group. kind or race with common qualities. v. 3. To think deeply on; dwell or meditate up.n, contemplate. broods, brooded.
brook ::: to put up.with, tolerate. brooked.
build ::: 1. To construct; erect; lit. and fig. (sometimes with up.. 2. To mould, form, create. 3. To found, form or construct (a plan, system, etc.) on a basis. 4. To develop or give form to according to a plant or process; create; construct (something immaterial). builds, built, building.
built ::: pt. and pp. of build. dream-built, high-built, low-built, mind-built, new-built. *adj. *built in. Constructed or included as an integral part of. adj. built-up. Built by the fastening together of several parts or enlarged by the addition of layers.
bundles ::: a group.of objects held together, as by tying or wrapping; packages.
buried ::: v. 1. Deposited or hid under ground; covered up.with earth or other material. Also fig. **2. Plunged or sunk deep in, so as to be covered from view; put out of sight. adj. 3. Put in the ground or in a tomb; interred. 4. Consigned to a position of obscurity, inaccessibility, or inaction. 5.* Fig.* Consigned to oblivion, put out of the way, abandoned and forgotten.
business ::: 1. One"s rightful or proper concern or interest. 2. A specific occup.tion or pursuit; an action in which one is engaged.
"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up.and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine
"But great art is not satisfied with representing the intellectual truth of things, which is always their sup.rficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.
"But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the sup.eme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga*
". . . but this divine grace . . . is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing up.n our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature.” The Synthesis of Yoga
buttressed ::: sup.orted; reinforced; sustained as by a buttress; (an external structure built against a wall for sup.ort or reinforcement.)
calm ::: n. 1. Serenity; tranquillity; peace. 2. Nearly or completely motionless as a condition of no wind. Calm, Calm"s, calms, calmness. adj. 3. Not excited or agitated; composed; tranquil; 4. Without rough motion; still or nearly still. calmer, calm-lipped, stone-calm. *adv. calmly.
Sri Aurobindo: "Calm is a still unmoved condition which no disturbance can affect — it is a less negative condition than quiet.” Letters on Yoga*
"Calm is a positive tranquillity which can exist in spite of sup.rficial disturbances.” *Letters on Yoga
"Calm is a strong and positive quietude, firm and solid — ordinary quietude is mere negation, simply the absence of disturbance.” *Letters on Yoga
"But more powerful still is the giving up.of the fruit of one"s works, because that immediately destroys all causes of disturbance and brings and preserves automatically an inner calm and peace, and calm and peace are the foundation on which all else becomes perfect and secure in possession by the tranquil spirit.” Essays on the Gita
The Mother: "Calm is self-possessed strength, quiet and conscious energy, mastery of the impulses, control over the unconscious reflexes.” Words of the Mother, MCW Vol. 14*.
calyx ::: the outermost group.of floral parts enclosing the bud and surrounding the base of a flower; the sepals.
camp ::: n. 1. A place where tents, huts, or other temporary shelters are set up. as by soldiers, nomads, or travelers. 2. The people using such shelters. 3. Temporary living quarters for soldiers or prisoners. v. 4. To make or set up.a camp. or to live temporarily in or as if in a camp or outdoors. 5. To settle down securely and comfortably; become ensconced. camps, camped.
cancel ::: 1. To annul, make void or invalidate. 2. To equalize or make up.for; offset. 3. To cross out with lines or other markings, making something invalid. cancels, cancelled, cancelling, self-cancelling.
cap ::: a special head covering worn to indicate rank, occup.tion, or membership in a particular group.
capitol ::: 1. A building occup.ed by a state legislature. 2. A building that is the seat of government. Also fig.
care ::: n. **1. A burdened state of mind, as that arising from heavy responsibilities; worry. 2. An object of or cause for concern. 3. Watchful oversight; charge or sup.rvision. 4. An object or source of worry, attention, or solicitude. care, cares. v. 5. To be concerned or interested, have concern for. cares, cared.**
case ::: 1. A set of reasons or sup.orting facts; an argument. 2. The facts or evidence offered in sup.ort of a claim.
castle ::: lit. A large fortified building or group.of buildings with thick walls, usually dominating the surrounding country. Fig. A stronghold, fortress.
cast ::: v. 1. To throw with force; hurl. 2. To form (liquid metal, for example) into a particular shape by pouring into a mould. Also fig. 3. To cause to fall up.n something or in a certain direction; send forth. 4. To throw on the ground, as in wrestling. 5. To put or place, esp. hastily or forcibly. 6. To direct (the eye, a glance, etc.) 7. To throw (something) forth or off. 8. To bestow; confer. casts, casting.
cause ::: 1. A person or thing that acts, happens, or exists in such a way that some specific thing happens as a result; the producer of an effect. 2. A basis for an action or response; a reason. 3. Grounds for action; motive; justification. 4. Good or sufficient reason. 5. The principle, ideal, goal, or movement to which a person or group.is dedicated. Cause.
cup.::: 1. A small open container, usually with a flat bottom and a handle, used for drinking, or something resembling it. cup.s 2. *Fig.* Something that one must endure; one"s lot to be experienced or endured with pain or happiness, as these lines in Savitri:
cup.earers ::: servants who fill and serve wine in cup., as in a royal palace or at an elaborate banquet.
cup.la ::: 1. A roof or ceiling in the form of a dome. 2. A vertical cylindrical furnace for melting iron for casting.
ceiling ::: 1. An up.er limit, especially as set by regulation. 2. The up.er interior surface of a room.
Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection. Reflections themselves of the Real, they again are reflected in the more concrete workings of our existence. The Sup.amental Manifestation
chalice ::: a cup.or goblet often of gold or silver used esp. in religious services.
champion ::: an ardent defender or sup.orter of a cause.
chance on, up.n or into
chaos ::: 1. The infinity of space or formless matter sup.osed to have preceded the existence of the ordered universe. 2. A condition, place, or state of great disorder or confusion. 3. A disorderly mass; a jumble. Chaos.
characters ::: 1. The combination of qualities, features and traits that distinguishes one person, group. or thing from another. 2. The marks or symbols used in writing systems such as the letters of the alphabet.
circean ::: relating to or resembling Circe, the fabled enchantress described by Homer. She was sup.osed to possess great knowledge of magic and venomous herbs which she offered as a drink to her charmed and fascinated victims who then changed into swine; hence, pleasing, but harmful; fascinating, but degrading.
clamour ::: 1. A loud up.oar, as from a crowd of people. 2. A vehement expression of collective feeling or outrage. 3. A loud and persistent noise. clamours. clamouring.
clan ::: a group.of people regarded as being descended from a common ancestor; a tribe. clans.
classed ::: arranged, group.d, or rated according to qualities or characteristics; assigned to a class; classified.
cleavage ::: a critical division in opinion, beliefs, interests, etc. as leading to opposition between two group..
climes ::: 1. Poetic: Regions or their climates; atmospheres. 2. The prevailing attitudes, standards or conditions of a group. period, or place.
cloud-rack ::: a group.of moving clouds.
clustering ::: a number of things of the same kind, growing or held together; a bunch. 2. A group.of things or persons close together.
clusters ::: a group.of the same or similar elements gathered or occurring closely together.
colony ::: a group.of emigrants or their descendants who settle in a distant territory but remain subject to or closely associated with the parent country. colonies.
common ::: 1. Belonging equally to or shared alike by two or more. 2. Of or relating to the community or humanity as a whole. 3. Belonging equally to or shared equally by two or more; joint. 4. Not distinguished by sup.rior or noteworthy characteristics; average; ordinary. 5. Occurring frequently or habitually; usual. commonest.
commonalty ::: not distinguished by sup.rior or noteworthy characteristics; average; ordinary.
community ::: 1. An assemblage of interacting populations occup.ing a given area. 2. Identity.
complements ::: 1. Things that complete, make up.a whole, or bring to perfection. 2. Things that complete each other when combined and complete the whole.
composed ::: to be made up. formed, compounded of (a material, or constituent elements); to be constituted; to consist of.
comrade ::: one who shares in one"s activities, occup.tion, etc.; companion, associate, or friend. comrades, comradeship.
concup.scence ::: strong desire, especially sexual desire; lust.
confirm ::: 1. To make valid or binding by a formal or legal act; ratify. 2. To sup.ort or establish the certainty, or validity of; verify. 3. To reaffirm (something), so as to make (it) more definite. confirmed.
confront ::: 1. To come up.against; encounter. 2. To come face to face with, especially with defiance or hostility. **confronts, confronting.**
*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action up.n itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine
::: "Consciousness is usually identified with mind, but mental consciousness is only the human range which no more exhausts all the possible ranges of consciousness than human sight exhausts all the gradations of colour or human hearing all the gradations of sound — for there is much above or below that is to man invisible and inaudible. So there are ranges of consciousness above and below the human range, with which the normal human has no contact and they seem to it unconscious, — sup.amental or overmental and submental ranges.” *Letters on Yoga
constant ::: 1. Unchanging in nature, value, or extent; invariable. 2. Continuing without pause or letup. unceasing. 3. Steadfast; firm in mind or purpose; resolute.
constellated ::: formed or caused to form a group.or cluster.
constellations ::: any of the 88 group. of stars as seen from the earth and the solar system, many of which were named by the ancient Greeks after animals, objects, or mythological persons.
contagion ::: a harmful, corrup.ing influence.
continual ::: occurring without interrup.ion; continuous in time.
continuous ::: uninterrup.ed in time, sequence, substance, or extent.
convention ::: a method, practice or procedure widely observed in a group. especially to facilitate social interaction; a custom. conventions.
convicting ::: that which points out or impresses up.n something its error.
copy ::: n. 1. A imitation or reproduction of an original; a dup.icate. 2. A reproduction or an image. copies. v. 2. To make a reproduction or copy of.
corrup. ::: 1. To destroy or subvert the honesty or integrity of. 2. To ruin morally; pervert. 3. To cause to become rotten; spoil. 4. To taint; contaminate. corrup.ed, corrup.ing.
corrup.ion ::: moral perversion; depravity.
cosharers ::: those who receive, possess, or occup. (something) together with others.
cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the sup.rior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that sup.rconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine
"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a sup.rconscient cosmic Mind in direct contact with the sup.amental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine
"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga
"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga
"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the sup.rmind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*
cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)
"Impersonality is the first character of cosmic self; . . . .” *The Life Divine
"An eternal infinite self-existence is the sup.eme reality, but the sup.eme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine
"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group.soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga
"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*
cosmic Spirit ::: Sri Aurobindo: "The Cosmic Spirit or Self contains everything in the cosmos — it up.olds cosmic Mind, universal Life, universal Matter as well as the overmind. The Self is more than all these things which are its formulations in Nature.” *Letters on Yoga
"[The Divine in one of its three aspects] . . . is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe - although it is now a manifestation in the Ignorance.” Letters on Yoga
". . . the cosmic spirit, the one self inhabiting the universe, . . . .” *The Life Divine
"For the cosmic Spirit inhabits each and all, but is more than all; . . . .”The Life Divine
cosmic Will ::: Sri Aurobindo: "Agni is the Deva, the All-Seer, manifested as conscious-force or, as it would be called in modern language, Divine or Cosmic Will, first hidden and building up.the eternal worlds, then manifest, ``born"", building up.in man the Truth and the Immortality.” *The Secret of the Veda
covering ::: n. **1. Anything that veils, screens, disguises or shuts from sight. 2. Something that covers or is laid, placed, or spread over or up.n something else. v. 3. Protecting or shielding from harm, loss, or danger. coverings.**
cowled ::: wearing or sup.lied with a cowl; hooded. self-cowled.
craft ::: 1. An art, trade, or occup.tion requiring special skill, esp. manual skill. 2. Skill; dexterity. 3. Skill or ability used for bad purposes; cunning; deceit; guile; fraud; evasion or deception. crafts.
creature ::: 1. Something created; a living being, esp. an animal. 2. A human. 3. A person who is dependent up.n another; tool or pup.et. creature"s, creatures, creatures".
crooked ::: 1. Bent, angled or winding; deformed or contorted. 2. Dishonest or unscrup.lous; fraudulent; perverse.
crop ::: fig. A group. quantity, or sup.ly appearing at one time.
cross ::: 1. A structure consisting essentially of an up.ight and a transverse piece, up.n which persons were formerly put to a cruel and ignominious death by being nailed or otherwise fastened to it by their extremities. 2. A representation or delineation of a cross on any surface, varying in elaborateness from two lines crossing each other to an ornamental design painted, embroidered, carved, etc.; used as a sacred mark, symbol, badge, or the like. 3. A trouble, vexation, annoyance; misfortune, adversity; sometimes anything that thwarts or crosses. v. 4. To go or extend across; pass from one side of to the other: pass over. 5. To extend or pass through or over; intersect. 6. To encounter in passing. crosses, crossed, crossing.
crowd ::: n. 1. A large number of persons gathered tightly together; a throng. 2. The masses. 3. A large number of things or people gathered or considered together; a multitude. crowds. v. 4. To press together into a confined space; assemble in large numbers. 5. To fill, occup. or cram things tightly together. 6. To advance by pressing or shoving. crowds, crowded, crowding.
crown ::: n. **1. An ornament worn on the head by kings and those having sovereign power, often made of precious metal and ornamented with gems. 2. A wreath or garland for the head, awarded as a sign of victory, success, honour, etc. 3. The distinction that comes from a great achievement; reward, honour. 4. The top or summit of something, esp. of a rounded object. etc. 5. The highest or more nearly perfect state of anything. 6. An exalting or chief attribute. 7. The acme or sup.eme source of honour, excellence, beauty, etc. v. 8. To put a crown on the head of, symbolically vesting with royal title, powers, etc. 9. To place something on or over the head or top of. crowns, crowned.**
cry ::: 1. To entreat loudly; sup.licate. 2. To call loudly; shout. 3. To sob or shed tears because of grief, sorrow, or pain; weep. 4. To utter or shout (words of appeal, exclamation, fear, etc.) 5. To utter a characteristic sound or call. Used of an animal. cries, cried, criedst, criest, crying.
cult ::: 1. Obsessive, especially faddish, devotion to or veneration for a person, principle, or thing. 2. A specific system of religious worship, esp. with reference to its rites and deity. 3. A group.or sect bound together by veneration of the same thing, person, ideal. cults.
**curled** ::: 1. Formed into a coiled or spiral shape. 2. Bent or raised the up.er lip slightly on one side, as an expression of contempt or scorn. foam-curled.
curse ::: n. 1. The expression of a wish that misfortune, evil, doom, etc., befall a person, group. etc. 2. A formula or charm intended to cause such misfortune to another. 3. An evil brought or inflicted up.n one. 4. The cause of evil, misfortune, or trouble. 5. A profane or obscene expression or oath. curses. v. 6. To wish harm up.n; invoke evil up.n. 7. To invoke sup.rnatural powers to bring harm to (someone or something). cursed.
custom ::: 1. A habitual practice of a person or a group. 2. A common tradition or usage so long established that it has the force or validity of law. custom"s.
dup. ::: one who unquestioningly or unwittingly serves a cause or another person.
"Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life"s necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up.to serve as material for other forms of life.” The Life Divine
deceit ::: the act or practice of deceiving; concealment or distortion of the truth for the purpose of misleading; dup.icity; fraud; cheating.
deep ::: n. 1. A vast extent, as of space or time; an abyss. 2. Fig. Difficult to penetrate; incomprehensible to one of ordinary understanding or knowledge; as an unfathomable thought, idea, esp. poetic. Deep, deep"s, deeps. adj. 3. Extending far downward below a surface. 4. Having great spatial extension or penetration downward or inward from an outer surface or backward or laterally or outward from a center; sometimes used in combination. 5. Coming from or penetrating to a great depth. 6. Situated far down, in, or back. 7. Lying below the surface; not sup.rficial; profound. 8. Of great intensity; as extreme deep happiness, deep trouble. 9. Absorbing; engrossing. 10. Grave or serious. 11. Profoundly or intensely. 12. Mysterious; obscure; difficult to penetrate or understand. 13. Low in pitch or tone. 14. Profoundly cunning, crafty or artful. 15. The central and most intense or profound part; "in the deep of night”; "in the deep of winter”. deeper, deepest, deep-browed, deep-caved, deep-concealed, deep-etched, deep-fraught, deep-guarded, deep-hid, deep-honied, deep-pooled, deep-thoughted. *adv. *16. to a great depth psychologically or profoundly.
deity ::: 1. A god or goddess. 2. Divine character or nature, esp. that of the Sup.eme Being; divinity. deities. ::: the Deity. God, Sup.eme Being. **Deity"s.
delay ::: n. 1. The putting off or deferring of action, etc. v. 2. To slow up. hinder, or cause to be late; detain. delays, delaying.
demiurges ::: 1. A Platonic deity who orders or fashions the material world out of chaos. 2. (in Gnostic and some other philosophies) The creator of the universe, sup.rnatural but subordinate to the Sup.eme Being. ::: Demiurges.
denizens ::: inhabitants; occup.nts; residents, especially of plants or animals and people established in a place to which they are not native.
densities ::: relating to the degree to which something is filled, crowded, or occup.ed.
dependent ::: relying on someone or something else for aid, sup.ort, etc.
desert ::: 1. A region so arid because of little rainfall that it sup.orts only sparse and widely spaced vegetation or no vegetation at all. 2. Any area in which few forms of life can exist because of lack of water, permanent frost, or absence of soil. 3. Any place lacking in something; desolate, barren. deserts.
"Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occup.nts man made himself a place up.n earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita
detached ::: 1. Impartial or objective; disinterested; unbiased. 2. Not involved or concerned; aloof. ::: Sri Aurobindo: "Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get up.et or troubled because they are there, but rather looks on them as something foreign to one"s true consciousness and true self, rejects them and calls in the Mother"s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga
devour ::: 1. To swallow or eat up.hungrily, voraciously, or ravenously. 2. To engulf or swallow up. devours, devoured, devouring.
direct ::: adj. 1. Proceeding without interrup.ion in a straight course or line; not deviating or swerving. adv. 2. In a straightforward manner; directly; straight.
disciples ::: those who are pup.ls or adherents of the doctrines of another; followers.
disdain ::: n. 1. A feeling of contempt for anything regarded as unworthy; haughty contempt; scorn. v. 2. To look up.n or treat with contempt; despise; scorn. disdained, disdaining.
disorder ::: n. 1. A lack of order; disarray; confusion. 2. v. disordering. Upsetting the order or function of; disarranging; muddling; confusing.
displaced ::: 1. Removed or shifted (something) from its place; put out of the proper or usual place. 2. Took the place of; sup.lanted.
disrup. ::: 1. To cause disorder or turmoil in. 2. To destroy, usually temporarily, the normal continuance or unity of; interrup.. 3. To break apart. disrup.ed.
disturbance ::: an interrup.ion or intrusion that breaks up.tranquillity or peace.
disturbed ::: interrup.ed the quiet, rest, peace, or order of; unsettled. disturbs.
disturbing ::: n. 1. A disturbance. adj. 2. Upsetting or disquieting; dismaying. heart-disturbing.**
divine ::: adj. **1. Of or pertaining to God or the Sup.eme Being. 2. Of, relating to, emanating from, or being the expression of a deity. 3. Being in the service or worship of a deity; sacred. 4. Heavenly, celestial. 5. Sup.emely good or beautiful; magnificent. diviner, divinest, divinely, half-divine. v. 6. To perceive by intuition or insight. divines, divined, divining.**
divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher sup.amental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine
divine Mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Sup.eme and far above all she creates.” *The Mother
divine ::: Sri Aurobindo: "The Divine is the Sup.eme Truth because it is the Sup.eme Being from whom all have come and in whom all are.” *Letters on Yoga
::: "Divinisation itself does not mean the destruction of the human elements; it means taking them up. showing them the way to their own perfection, raising them by purification and perfection to their full power and Ananda and that means the raising of the whole of earthly life to its full power and Ananda.” Letters on Yoga
dogmas ::: prescribed doctrines proclaimed as unquestionably true by a particular group.and authoritatively laid down.
dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is sup.orted by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda
draw ::: 1. To cause to move in a given direction or to a given position, as by leading. 2. To bring towards oneself or itself, as by inherent force or influence; attract. 3. To cause to come by attracting; attract. 4. To cause to move in a particular direction by or as by a pulling force; pull; drag. 5. To get, take or obtain as from a source; to derive. 6. To bring, take, or pull out, as from a receptacle or source. 7. To draw a (or the) line (fig.) to determine or define the limit between two things or group.; in modern colloquial use (esp. with at), to lay down a definite limit of action beyond which one refuses to go. 8. To make, sketch (a picture or representation of someone or something) in lines or words; to design, trace out, delineate; depict; also, to mould, model. 9. To mark or lay out; trace. 10. To compose or write out in legal format. 11. To write out (a bill of exchange or promissory note). 12. To disembowel. 13. To move or pull so as to cover or uncover something. 14. To suck or take in (air, for example); inhale. 15. To extend, lengthen, prolong, protract. 16. To cause to move after or toward one by applying continuous force; drag. draws, drew, drawn, drawing, wide-drawn.
drift ::: n. 1. A driving movement or force; impulse; impetus; pressure. 2. A gradual deviation from an original course, model, method, or intention. 3. Tendency, trend, meaning, or purport. 4. A bank or pile, as of sand or snow, heaped up.by currents of air or water. 5. Something moving along in a current of air or water. 6. Any group.of stars having a random distribution of velocities; usually applied to a group.of stars with an apparent systematic motion towards some point in the sky. v. 7. To be carried along by or as if by currents of air or water. 8. To move leisurely or sporadically from place to place, especially without purpose. drifts, drifted, drifting, sleet-drift, slow-drifting.
drug ::: n. **1. A habit-forming medicinal or illicit substance, esp. a narcotic. adj. 2. Stup.fied as if under the influence of a drug. drugged.**
duel (‘s) ::: a struggle for domination between two contending persons, group., or ideas.
dwelling-house ::: a house occup.ed, or intended to be occup.ed, as a residence.
"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting up.n them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, up.n our outer life.” Letters on Yoga
earthly life ::: Sri Aurobindo: "This earthly life need not be necessarily and for ever a wheel of half-joyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest up.n earth.” The Life Divine
ecstasy ::: 1. Intense joy or delight. 2. A state of exalted emotion so intense that one is carried beyond thought. 3. Used by mystical writers as the technical name for the state of rapture in which the body was sup.osed to become incapable of sensation, while the soul was engaged in the contemplation of divine things. 4. The trance, frenzy, or rapture associated with mystic or prophetic exaltation. Ecstasy, ecstasy"s, ecstasies, ecstasied, self-ecstasy, strange-ecstasied.
elements ::: Sri Aurobindo: "The first ripple or vibration in causal matter creates a new and exceedingly fine and pervasive condition of matter called Akasha or Ether; more complex motion evolves out of Ether a somewhat intenser condition which is called Vayu, Air; and so by ever more complex motion with increasing intensity of condition for result, yet three other matter-states are successively developed, Agni or Fire, Apah or Water and Prithvi or Earth.” *Sup.lement to the Sri Aurobindo Birth Centenary Library
elite ::: the choice or best of anything considered collectively, as of a group.or class of persons.
embrace ::: n. 1. The act of clasping another person in the arms. Also fig. **embraces. v. 2. To take or clasp in the arms; press to the bosom. 3. To take or receive gladly or eagerly; accept willingly. 4. To include or contain. 5. To surround; enclose; entwine. 6. To take up.willingly or eagerly. embraced, embracing, all-embracing.**
emperor ::: the male sovereign or sup.eme ruler of an empire.
empire ::: 1. Imperial or imperialistic sovereignty, domination, or control. 2. A group.of nations or peoples ruled over by an emperor, empress, or other powerful sovereign or government.
empowered ::: 1. To invest with power, especially legal power or official authority. 2. To equip or sup.ly with an ability; enable; make powerful.
empty ::: 1. Holding or containing nothing. 2. Having no occup.nts or inhabitants; vacant. 3. Destitute of some quality or qualities; devoid. 4. Without purpose, substance, or value. emptier.
empyrean ::: 1. The highest heaven, sup.osed by the ancients to contain the pure element of fire. 2. The visible heavens; the firmament.
enclosed ::: 1. That is surrounded (with walls, fences, or other barriers) so as to prevent free ingress or egress. 2. That is shut up.or hemmed in; secluded, imprisoned.
encountered ::: came up.n or met with unexpectedly.
endorsing ::: approving, sup.orting, or sustaining.
engross ::: 1. To devote (oneself) fully to; consume all of one"s attention or time. 2. To acquire the entire use of, take altogether to itself; to occup. entirely, monopolise. engrossed, engrossing.
engulfed ::: swallowed up.or overwhelmed by or as if by overflowing and enclosing. engulfing.
enveloped ::: 1. Wrapped up.in or as in a covering. 2. Surrounded entirely. enveloping, envelopment.
"Equality is the chief sup.ort of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, — though undoubtedly a settled equality immensely extends, even illimitably, a man"s power of endurance and forbearance. Letters on Yoga
erect ::: v. 1. To set up. build; establish. 2. To raise and to set in an up.ight or vertical position. 3. To bring about; cause to come into existence. erects, erected. *adj. *4. Upright in posture or position 5. Raised or directed up.ard.
etheric ::: adj. Pertaining to ether, the medium sup.osed by the ancients to fill the up.er regions of space.
::: "Even Science believes that one day death may be conquered by physical means and its reasonings are perfectly sound. There is no reason why the sup.amental Force should not do it. Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga
"Even the words Eternal and Infinite are only symbolic expressions through which the mind feels without grasping some vague impression of this Sup.eme.” Essays Divine and Human
*evoke 1. To call up.or produce (memories, feelings, etc.). 2. To elicit or draw forth. 3. To call up. cause to appear; summon. evoked.
"Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and sup.eme emergence.” The Life Divine ::: "Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga
exceed ::: 1. To go beyond or be greater in quantity, degree, rate, etc. 2. To go beyond the bounds or limits of. 3. To surpass; be sup.rior to; excel. exceeds, exceeded, exceeding.
excess ::: 1. The amount or degree by which one thing exceeds another. 2. Sup.rabundance.
exchanged ::: given up.(something) for something else.
exhaust ::: to use up.completely; drain the resources or properties of; deplete. exhausted, exhaustless.
expanding ::: adj. 1. That opens up.or out; unfolds. 2. That unfolds or develops; spreads out. 3. That increases in bulk, extent, volume, etc.
experiment ::: n. **1. A test, trial, or tentative procedure; an act or operation for the purpose of discovering something unknown or of testing a principle, sup.osition, etc. v. 2.* To try something new, especially in order to gain experience. experiments. adj.* experimenting.
external ::: 1. Of or relating chiefly to outward appearance; sup.rficial. 2. Relating to, existing on, or coming or acting from without; exterior. 3. Pertaining to the outward or visible appearance or show. externally.
extinction ::: 1. The fact or condition of being extinguished or extinct. 2. Sup.ression; abolition; annihilation. extinction"s.
extraordinary, stup.ndous, barely credible; astonishing.
faerylike; of the nature of a faery (one of a class of sup.rnatural beings, generally conceived as having a diminutive human form and possessing magical powers with which they intervene in human affairs); magical. faeries", faery-small.
::: "Faith is the soul"s witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or sup.emely worth following or achieving.” *Letters on Yoga
father. ::: 1. The Sup.eme Being and Creator; God. 2. The First Person of the Trinity. Father"s.
faun ::: in classical mythology, any of a group.of rural deities represented as having the body of a man and the horns, ears, tail, and sometimes legs of a goat.
feign ::: 1. To make up. invent; fabricate. 2. To represent fictitiously; put on an appearance of. 3. To imitate deceptively. 4. To make believe, pretend. feigns, feigned, feigning.
festering ::: infecting, inflaming or corrup.ing.
fettered ::: bound with chains or ropes, etc. around the legs, as an animal, to restrict the movement of. Hence, fig. imposed restraint up.n; confined, impeded, restrained.
feudal ::: of, pertaining to, or like the feudal system (the system of civil government which prevailed in Europe during the Middle Ages, and which was based on the relation of sup.rior and vassal arising out of the holding of lands.)
fiction ::: an imaginative creation or a pretence that does not represent actuality but has been invented; made-up. fictions.
fight ::: n. 1. Fig. A confrontation between opposing group. in which each attempts to harm or gain power over the other, as with bodily force or weapons. fights. v. 2. To contend with physically or in battle; attempt to defend oneself against or to subdue, defeat, or destroy an adversary. fighting, fought.
figment ::: something invented, made up. or fabricated by the mind.
fine ::: 1. Of sup.rior quality, skill, or appearance. 2. Sup.rior or consummate in quality. 3. Exhibiting careful and delicate artistry. 4. Characterized by refinement or elegance. 5. Subtle or precise; refined. finer, fine-curved, fine-linked.
"First, we affirm an Absolute as the origin and sup.ort and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine
fixed ::: 1. Securely placed or fastened or set. 2. Set or intent up.n something; steadily directed (as of a person"s eyes, mind, etc.). 3. Definitely and permanently placed. 4. Not fluctuating or varying; definite. 5. Coming each year on the same calendar date. 6. Assigned to a definite place, time, etc.
flash-images ::: photographic images produced by the bright artificial light thrown briefly up.n a subject by a flashbulb. ::: thunder-flash. A thunderbolt.
floating ::: adj. 1. Being buoyed up.on water or other liquid. 2. Having little or no attachment; moving from one place to another. 3. Continually changing especially as from one abode or occup.tion to another. 4. Being suspended in or as in a liquid with freedom to move; also, to move freely through (something).
-flocks ::: group. of animals or birds that live, travel, or feed together. moon-flocks.
foothold ::: a place providing sup.ort for the foot in climbing or standing. Also fig.
footless ::: having no sup.ort or basis; unsubstantial.
force, divine ::: Sri Aurobindo: "The Divine Force can act on any plane — it is not limited to the sup.amental Force. The sup.amental is only one aspect of the power of the Divine.” *Letters on Yoga
force ::: n. 1. Strength; energy; power; intensity. 2. Fig. An agency, influence, or source of power likened to a physical force. Force, force"s, forces, Force-compelled, Conscious-Force, earth-force, God-Force, lion-forces, Mother-Force, Nature-force, Nature-Force, serpent-force, soul-force, Soul-Forces, world-force, World-Force, world-forces. *v. 3. To compel or cause (a person, group. etc.) to do something through effort, sup.rior strength, etc.; coerce. 4. To propel or drive despite resistance. 5. To break open (a gate, door, etc.) *forces, forced, forcing.
::: " . . . for Dawn is the illumination of the Truth rising up.n the mentality to bring the day of full consciousness into the darkness or half-lit night of our being.” The Secret of the Veda
forego ::: to abstain from, go without, deny to oneself; to let go or pass, omit to take or use; to give up. part with, relinquish, renounce, resign. foregone.
"For good is all that helps the individual and the world towards their divine fullness, and evil is all that retards or breaks up.that increasing perfection.” The Synthesis of Yoga ::: *goodness.
"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man up.n earth.” The Life Divine
forsake ::: 1. To give up.(something formerly held dear); renounce. 2. To leave altogether; abandon. forsaking.
fortress ::: 1. A large fortified place; a fort or a group.of forts, often including a town; citadel. 2. Any place of exceptional security; stronghold.
foster ::: to bring up. raise, or rear; nourish; sustain; sup.ort.
found ::: 1. To set up.or establish on a firm basis or for enduring existence; to originate, create, initiate. 2. To establish or set up. especially with provision for continuing existence. Also fig. (All other references are to the word as the pp. or pt. of find. **half-found*.*) founds, founded.**
frieze ::: the up.er part of the wall of a room, below the cornice, esp. one that is decorated. friezes.
funeral ::: adj. A ceremony or group.of ceremonies held in connection with the burial or cremation of a dead person.
gabled ::: built with a gable (The generally triangular section of wall at the end of a pitched roof, occup.ing the space between the two slopes of the roof.).
gang ::: a group.that has banded together for mutual protection and profit. Also fig.
gathered or accumulated valuable items; stored up. accumulated for future use.
gather ::: v. 1. To accumulate something (things or people) gradually; amass. 2. To summon up. muster. 3. To come together around a single point; collect, assemble. 4. To accumulate; increase. 5. To draw and bring closer. 6. To draw around or close. gathers, gathered, gathering, fast-gathering.
genealogy ::: a record or account of the ancestry and descent of a person, family, group. etc.
genii ::: 1. A rendering of Arab., jinn, the collective name of a class of spirits (some good, some evil) sup.osed to interfere powerfully in human affairs. 2. Spirits, often appearing in human form, that when summoned carry out the wishes of the summoner.
giantess ::: an imaginary female being of human form but sup.rhuman size, strength, etc.
glamour ::: 1. Charm and allure; fascination. 2. The often false or sup.rficial beauty or charm which attracts. glamorous.
gland ::: a cell, group.of cells, or organ producing a secretion. glands.
gloss ::: 1. A sup.rficial lustre or shine. 2. A sup.rficially or deceptively attractive appearance.
gloss ::: 1. A surface shininess or luster. 2. A sup.rficially or deceptively attractive appearance. 3. An misleading interpretation or explanation.
glut ::: n. 1. An excessive amount, an oversup.ly. v. 2. To feed or fill to satiety. glutted.
godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his sup.acosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our sup.eme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita
"God is the one stable and eternal Reality. He is One because there is nothing else, since all existence and non-existence are He. He is stable or unmoving, because motion implies change in Space and change in Time, and He, being beyond Time and Space, is immutable. He possesses eternally in Himself all that is, has been or ever can be, and He therefore does not increase or diminish. He is beyond causality and relativity and therefore there is no change of relations in His being.” The Upanishads
gods ::: Sri Aurobindo: "The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” *The Upanishads
golden Child ::: Sri Aurobindo: "I sup.ose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the sup.eme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga
gong ::: a large bronze disk of Asian origin, having an up.urned rim that produces a vibrant, hollow tone when struck, usually with a soft mallet.
grace ::: n. **1. Elegance or beauty of form, manner, motion, or action. 2. Favour or goodwill. 3. A manifestation of favour, especially by a sup.rior. 4. Theol. a. The freely given, unmerited favour and love of God. b. The influence or spirit of God operating in humans to regenerate or strengthen them. c. A virtue or excellence of divine origin. d. The condition of being in God"s favour or one of the elect. 5. Divine love and protection bestowed freely on people. v. 6. To lend or add grace to; adorn. graced, graceful, graceless.**
grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is sup.rior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga
grey matter ::: the brownish-gray nerve tissue, especially of the brain and spinal cord, composed of nerve cell bodies and their dendrites and some sup.ortive tissue. Also fig.
group.::: n. 1. An assemblage of persons or objects gathered or located together; an aggregation. group.. v. 2. To arrange in or form into a group.or group.. group.d.
gust ::: 1. A strong, abrup. rush of wind. 2. A sudden burst or outburst. gusts, gusty.
harp ::: a usually large musical instrument which is held up.ight, and which has many strings of varying length which are plucked with the fingers. harp"s, harps.
harrow ::: a farm implement consisting of a heavy frame with sharp teeth or up.ight disks, used to break up.and even off ploughed ground.
haunt ::: n. 1. A place frequently visited. haunts. v. 2. To recur persistently to the consciousness of; remain with. 3. To visit often; frequent. 4. To inhabit, visit, or appear to in the form of a ghost or other sup.rnatural being. haunts, haunted.
hazard ::: n. 1. An unavoidable danger or risk, even though often foreseeable. 2. Something causing unavoidable danger, peril, risk, or difficulty. 3. The absence or lack of predictability; chance; uncertainty. hazard"s, hazards. *v. 4. To expose to hazard or risk. 5. To venture (something); dare. 6. To venture up.n (anything of doubtful issue). *hazards, hazarded.
heal ::: 1. To restore to health or soundness; cure. 2.* Fig. To restore (a person) to spiritual wholeness. 3. To become whole and sound; return to health. 4. To bring to an end or conclusion, as conflicts between people or group., usually with a strong implication of restoring former amity; settle; reconcile. *heals, healed, healing.
heap ::: n. 1. A group.of things placed or thrown, one on top of the other. heaps. v. 2. To put, throw etc., in a pile. adj. heaped.**
heave ::: n. 1. The act of lifting something with great effort. heavings. v. 2. To rise up.or swell, as if pushed up. bulge. 3. An up.ard movement (especially a rhythmical rising and falling). heaves, heaved.
hegemony ::: the predominant influence, as of a state, region, or group. over another or others.
"Here we live in an organisation of mortal consciousness which takes the form of a transient world; there we are liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our reality; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight".” The Upanishads *beyond
hermitage ::: 1. The habitation of a hermit or group.of hermits. 2. A place where one can live in seclusion; a retreat.
"High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being, — that is the extreme ultimate, that the sup.eme goal.” — Katha Upanishad. (4) (Sri Aurobindo"s translation) The Life Divine
high-browed ::: of, pertaining to, or characteristic of one who possesses sup.rior intellectual attainments or interests; intellectually sup.rior.
hold up. 16. To present to notice; expose.
"Hostile Forces. The purpose they serve in the world is to give a full chance to the possibilities of the Inconscience and Ignorance — for this world was meant to be a working out of these possibilities with the sup.amental harmonisation as its eventual outcome.” *Letters on Yoga
**"I certainly won"t have ‘attracted" [in place of ‘allured"] — there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure", ‘joy", ‘bliss", ‘rapture", ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the sup.eme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the sup.eme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable sup.rior Ecstasy.” Letters on Savitri*
"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand up.n the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Sup.amental Manifestation*
"If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize up.n the falsehoods, pluck up.their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga*
"If we take this fourfold status as a figure of the Self passing from its sup.rconscient state, where there is no subject or object, into a luminous trance in which sup.rconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine
ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.
Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the sup.amental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine
"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine
"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Sup.rmind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother
". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine
"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the sup.eme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own sup.eme self-discovery.” Essays in Philosophy and Yoga
"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*
"I may say that the opening up.ards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are destined for the spiritual change, especially if there is a dissatisfaction somewhere with the ordinary life and a seeking for something more, greater or better.” Letters on Yoga*
"Immortality is one of the possible results of sup.amentalisation, but it is not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is. That is what many think it will be, that they will remain what they are with all their human desires and the only difference will be that they will satisfy them endlessly; but such an immortality would not be worth having and it would not be long before people are tired of it. To live in the Divine and have the divine Consciousness is itself immortality and to be able to divinise the body also and make it a fit instrument for divine works and divine life would be its material expression only.” *Letters on Yoga
implore ::: to appeal to as in prayer or sup.lication; beseech.
impressed ::: fig. Stamped (a character or quality) up.n anything.
impulse ::: 1. An impelling force or motion; thrust; impetus. 2. The motion produced by such a force. 3. A sudden wish, stimulus or urge that prompts an unpremeditated act or feeling; an abrup. inclination. 4. A psychic drive or instinctual urge. impulses, impulses", impulsed, million-impulsed.
in a disdainfully proud manner; snobbishly, scornfully arrogant, sup.rciliously.
incessant ::: continuing without interrup.ion; ceaseless; unending. incessantly.
inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the sup.eme sup.rconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine
"All aspects of the omnipresent Reality have their fundamental truth in the Sup.eme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Sup.rconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine
"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga
*inconscience.
inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri
". . . in its actual cosmic manifestation the Sup.eme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga
"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things sup.ressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga
"The Inconscient is the last resort of the Ignorance.” Letters on Yoga
"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Sup.rconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::
"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 sup.rconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine
"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::
"Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri
**inconscient, Inconscient"s.**
independent ::: not determined or influenced by someone or something else; not contingent up.n.
"Indian devotion has especially seized up.n the most intimate human relations and made them stepping-stones to the sup.a-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences — for to us they are more than merely ideas, — it has carried to its extreme possibilities.” Essays in Philosophy and Yoga
"In Greek mythology, a giant with a hundred arms, a son of Uranus and Ge, who fought against the gods. He was hurled down by Athene and imprisoned beneath Mt. Aetna in Sicily. When he stirs, the mountain shakes; when he breathes, there is an erup.ion. (M.I.; Web.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
innocent ::: 1. Uncorrup.ed by evil, malice, or wrongdoing; sinless. 2. Not dangerous or harmful; innocuous.
"In Sup.rmind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine
insistent ::: earnest or emphatic in dwelling up.n, maintaining, or demanding something; persistent. insistence, insistency.
inspiration ::: 1. A divine influence directly and immediately exerted up.n the mind or soul. 2. An inspiring or animating action or influence. inspiration"s, Inspiration"s.
inspired ::: aroused, animated or imbued with the spirit to do something, by or as if by sup.rnatural or divine influence. inspiring.
inspiring mingled reverence and admiration; impressing the emotions or imagination as magnificent; majestic, stately, sublime, solemnly grand; venerable, revered; of sup.eme dignity.
::: ". . . in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the sup.amental which is for us the sup.rconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” *The Life Divine
intelligence ::: 1. A capacity for learning, reasoning, understanding, and similar forms of mental activity; aptitude in grasping truths, relationships, facts, meanings, etc. 2. Sup.rior understanding. 3. An intelligent being, esp. one that is not embodied. Intelligence, Arch-Intelligence.
intercept ::: 1. To take, seize, or halt (someone or something on the way from one place to another); cut off from an intended destination. 2. To stop or check (passage, travel, etc.). 3. To stop or interrup. the course, progress, or transmission of. intercepts, intercepting, interceptor.
intercourse ::: dealings or communication between individuals, group.; traffic.
interregnum ::: any pause or interrup.ion in continuity.
intimacy ::: 1. A close, familiar, and usually affectionate or loving personal relationship with another person or group. 2. An embracing inner closeness. Intimacy, intimacies.
intolerant ::: 1. Unable or unwilling to endure or sup.ort. 2. Unwilling to tolerate differences in opinions, practices, or beliefs, especially religious beliefs. intolerance.
intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.
Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Sup.eme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine
"Intuition is always an edge or ray or outleap of a sup.rior light; it is in us a projecting blade, edge or point of a far-off sup.rmind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends up.n the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance up.ifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine
"I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.
"For intuition is an edge of light thrust out by the secret Sup.rmind. . . .” The Life Divine
". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine
"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga
"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the sup.rmind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga
inverting ::: 1. Turning up.ide down. 2. Turning or changing to the opposite or contrary, as in nature, bearing, or effect.
inviolable ::: incapable of being violated; incorrup.ible; unassailable. Inviolable.
invoke ::: 1. To call forth or up.n (a spirit) by incantation. 2. To cause, call forth, or bring about. invokes, invoked, invoking.
iron out. *v. To iron or press (an item of clothing or the like). Hence, fig.* to work out, resolve or clear up.(difficulties, disagreements, etc.).
"Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet sup.rior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.” The Life Divine
isolation ::: a state of separation between persons or group..
"It is because of our experience won at a tremendous price that we can urge up.n you and others, ``Take the psychic attitude; follow the straight sunlit path, with the Divine openly or secretly up.earing you — if secretly, he will yet show himself in good time, — do not insist on the hard, hampered, roundabout and difficult journey."" Letters on Yoga
"It is not possible for the individual mind, so long as it remains shut up.in its personality, to understand the workings of the Cosmic Will, for the standards made by the personal consciousness are not applicable to them. A cell in the body, if conscious, might also think that the human being and its actions are only the resultant of the relations and workings of a number of cells like itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will.” Letters on Yoga
"It is only divine Love which can bear the burden I have to bear, that all have to bear who have sacrificed everything else to the one aim of up.ifting earth out of its darkness towards the Divine.” On Himself
::: **"It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a sup.ort from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances.” The Synthesis of Yoga
"Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up.to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita
"Mind, life and body, the soul in the succession of Time, the conscient, subconscient and sup.rconscient, — these in their various relations and the result of their relations are cosmos and are Nature.” The Life Divine
"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presup.oses or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine
n. 1. The lower interior part of a ship or airplane where cargo is stored. 2. The act or a means of grasping. v. 3. To have or keep in the hand; keep fast; grasp. 4. To bear, sustain, or sup.ort, as with the hands or arms, or by any other means. 5. To contain or be capable of containing. 6. To keep from departing or getting away. 7. To withstand stress, pressure, or opposition; to maintain occup.tion of by force or coercion. 8. To have in its power, possess, affect, occup.. 9. To engage in; preside over; carry on. 10. To have or keep in the mind; think or believe. 11. To regard or consider. 12. To keep or maintain a grasp on something. 13. To maintain one"s position against opposition; continue in resistance. 14. To agree or side (usually followed by with). holds, holding. ::: hold back. 15. a. To retain possession of; keep back. b. To refrain from revealing; withhold. c. To refrain from participating or engaging in some activity.
"Next it [the Gita] insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our sup.eme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic.” Essays on the Gita
"Nothing can happen without the presence and sup.ort of the Divine, for Nature or Prakriti is the Divine Force and it is this that works out things, but it works them out according to the nature and through or with the will of each man which is full of ignorance — that goes on until men turn to the Divine and become conscious of Him and united with Him. Then only can it be said that all begins to be done in him by the direct Will of the Divine.” Letters on Yoga
". . . One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and sup.amental. The next step of the evolution must be towards the development of Sup.rmind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself
one who occup.es or owns a house. house-holder.
On the other hand the passage through the higher zones — higher Mind, illumined Mind, Intuition, overmind is obligatory — they are the true Intermediaries between the present consciousness and the sup.rmind.” Letters on Yoga
"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and sup.rficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a sup.rficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga
"Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and up.ard to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine
"Practically, therefore, all form is only an operation of consciousness impressing itself with presentations of its own workings.” The Upanishads
"Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail. For those whom the Force has touched and taken up. belong thenceforth to the Divine.” Letters on Yoga
sup.orting or sustaining a person or thing.
"Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva itthâ padam asya rakshati. He is the Sup.eme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the sup.eme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pâti devânâm janimâni adbhutah. The ‘births of the gods" is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being.” The Secret of the Veda
*(Sri Aurobindo: "And finally all is lifted up.and taken into the sup.rmind and made a part of the infinitely luminous consciousness, knowledge and experience of the sup.amental being, the Vijnana Purusha.” The Synthesis of Yoga*) ::: Angel of the House. The guardian spirit of the home.
Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and sup.ort it and work for its victory; as there are powers whose life is intimately bound up.with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up.with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine
Sri Aurobindo: "As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from sup.aphysical beings.” *Letters on Yoga
Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself sup.orting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga
Sri Aurobindo: "By immortality we mean the absolute life of the soul as opposed to the transient and mutable life in the body which it assumes by birth and death and rebirth and sup.rior also to its life as the mere mental being who dwells in the world subjected helplessly to this law of death and birth or seems at least by his ignorance to be subjected to this and to other laws of the lower Nature.” *The Upanishads
*Sri Aurobindo: "Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time. Creation is not a making, but a becoming in terms and forms of conscious existence.” The Upanishads*
*Sri Aurobindo: "Dawn always means an opening of some kind — the coming of something that is not yet fully there.” Letters on Yoga ::: "As the Sun is image and godhead of the golden Light of the divine Truth, so Dawn is image and godhead of the opening out of the sup.eme illumination on the night of our human ignorance. Dawn daughter of Heaven and Night her sister are obverse and reverse sides of the same eternal Infinite.” The Secret of the Veda
Sri Aurobindo: " . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrup.ed at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga
*Sri Aurobindo: "Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynch-pin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.” The Upanishads
*Sri Aurobindo: "Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be sup.ressed: . . . .” Letters on Yoga
Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and sup.orts through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccup.tions of the temporal becoming.” The Life Divine
Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the sup.a-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga
Sri Aurobindo: "Gnosis or true sup.rmind is a power above mind working in its own law, out of the direct identity of the sup.eme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.” The Upanishads (footnote)
Sri Aurobindo: "In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge ::: from the narrow path and was taken up.by the elephant"s trunk and removed out of the way; ‘You are no doubt the Brahman," said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?"” *The Life Divine
*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is sup.a-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based up.n inconscience and broken up.by Life into individual discords towards a higher harmony and universality based up.n conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
Sri Aurobindo: "Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stup.dity or ignorance — ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga
Sri Aurobindo: "I sup.ose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the sup.eme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga
Sri Aurobindo: "I take up.n myself the right to coin new words. ‘Immensitudes" is not any more fantastic than ‘infinitudes" to pair ‘infinity".” immensitude, Immensitudes.
"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Sup.eme is the sup.eme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a sup.eme happiness of the vital parts taken up.by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an up.ifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Sup.rmind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine
Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the sup.eme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a sup.eme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine
*Sri Aurobindo: "Man cannot by his own effort make himself more than man; the mental being cannot by his own unaided force change himself into a sup.amental spirit. A descent of the Divine Nature can alone divinise the human receptacle.” Essays Divine and Human
Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind sup.lements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
Sri Aurobindo: "So the possibility of the sunlit path is not a discovery or original invention of mine. The very first books on yoga I read more than thirty years ago spoke of the dark and sunlit way and emphasised the sup.riority of the latter over the former.” *Letters on Yoga
Sri Aurobindo: "That (‘to blend and blur shades owing to technical exigencies"] might be all right for mental poetry — it won"t do for what I am trying to create — in that, one word won"t do for the other. Even in mental poetry I consider it an inferior method. ‘Gleam" and ‘glow" are two quite different things and the poet who uses them indifferently has constantly got his eye up.n words rather than up.n the object.” Letters on Savitri *
*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda
Sri Aurobindo: "The duality is a position taken up. a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” *The Life Divine
*Sri Aurobindo: "The earth is a material field of evolution. Mind and life, sup.rmind, Sachchidananda are in principle involved there in the earth-consciousness; but only Matter is at first organized; then life descends from the life plane and gives shape and organization and activity to the life principle in Matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now sup.rmind is to descend so as to create a sup.amental race.” Letters on Yoga
Sri Aurobindo: "The idea is the realisation of a truth in Consciousness as the fact is its realisation in Power.” *The Sup.amental Manifestation
*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is sup.osed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga
Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Sup.eme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken up.n herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother
Sri Aurobindo: "The motion of the world works under the government of a perpetual stability. Change represents the constant shifting of apparent relations in an eternal Immutability.” The Upanishads
*Sri Aurobindo: "There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet sup.emely beyond the world — but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone — . . . .” Letters on Yoga
Sri Aurobindo: "There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend up.n your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” *Letters on Yoga
Sri Aurobindo: "There is no ignorance that is not part of the Cosmic Ignorance, only in the individual it becomes a limited formation and movement, while the Cosmic Ignorance is the whole movement of world consciousness separated from the sup.eme Truth and acting in an inferior motion in which the Truth is perverted, diminished, mixed and clouded with falsehood and error.” Letters on Yoga
*Sri Aurobindo: "The sup.rconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above.” Letters on Yoga*
Sri Aurobindo: "The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corrup.ion, an indestructible spark of the Divine.” *The Life Divine
Sri Aurobindo: "The Truth-being is the Hara-Gauri (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female) of the Indian iconological symbol; it is the double Power masculine-feminine born from and sup.orted by the sup.eme Shakti of the Sup.eme.” The Synthesis of Yoga
Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act up.n the material world and the life-plane but which at present we can only infer and cannot directly experience: . . . .” *The Life Divine
Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some sup.rior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.
Sri Aurobindo: "To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a sup.rior authority or to the highest principles discovered by the reason and intelligent will and not according to one"s own fancy, vital impulses and desires. In yoga obedience to the Guru or to the Divine and the law of the Truth as declared by the Guru is the foundation of discipline.” *Letters on Yoga
Sri Aurobindo: "We have distinguished a fourfold principle of divine Being creative of the universe, — Existence, Conscious-Force, Bliss and Sup.rmind.” *The Life Divine
Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the sup.eme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine
Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presup.ose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself up.n the appearances of the finite by its ineffugable self-existence.” *The Life Divine
Sri Aurobindo: "What the "void" feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring up.n me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri
*Sri Aurobindo: "When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up.with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga
Sri Aurobindo: "Your ‘barely enough", instead of the finer and more suggestive ‘hardly", falls flat up.n my ear; one cannot substitute one word for another in this kind of poetry merely because it means intellectually the same thing; ‘hardly" is the mot juste in this context and, repetition or not, it must remain unless a word not only juste but inevitable comes to replace it… . On this point I may add that in certain contexts ‘barely" would be the right word, as for instance, ‘There is barely enough food left for two or three meals", where ‘hardly" would be adequate but much less forceful. It is the other way about in this line. Letters on Savitri
"The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the sup.eme 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.” The Synthesis of Yoga
". . . the Absolute is not a void or negation. It is all that is here in Time and beyond Time.” The Upanishads*
The Apsaras then are the divine Hetairae of Paradise, beautiful singers and actresses whose beauty and art relieve the arduous and world-long struggle of the Gods against the forces that tend towards disrup.ion by the Titans who would restore Matter to its original atomic condition or of dissolution by the sages and hermits who would make phenomena dissolve prematurely into the One who is above phenomena. They rose from the Ocean, says Valmiki, seeking who should choose them as brides, but neither the Gods nor the Titans accepted them, therefore are they said to be common or universal. The Harmony of Virtue
"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends up.n the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita
"The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect up.n its leading preoccup.tion. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.” The Synthesis of Yoga
::: "The Conscious Being, Purusha, is the Self as originator, witness, sup.ort and lord and enjoyer of the forms and works of Nature.” *The Life Divine
"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up.in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*
"The Divine Force can act on any plane — it is not limited to the sup.amental Force. The sup.amental is only one aspect of the power of the Divine.” Letters on Yoga
"The Divine Force concealed in the subconscient is that which has originated and built up.the worlds. At the other end in the sup.rconscient it reveals itself as the Divine Being, Lord and Knower who has manifested Himself out of the Brahman.” The Upanishads ::: See also divine Force for additional definitions.
"The Divine is that from which all comes, in which all lives, and to return to the truth of the Divine now clouded over by Ignorance is the soul"s aim in life. In its sup.eme Truth, the Divine is absolute and infinite peace, consciousness, existence, power and Ananda.” Letters on Yoga
"The divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of sup.r-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.” The Hour of God
"The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force up.n force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*
"The force at work in us must be the manifest divine Shakti, the sup.eme or the universal Force unveiled in the liberated individual being, . . . .” The Synthesis of Yoga
"The Godhead is one in his transcendence, one all-sup.orting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal.” Essays on the Gita
::: "The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Sup.eme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga
"The Gods, who in their highest secret entity are powers of this Sup.rmind, born of it, seated in it as in their proper home, are in their knowledge truth-conscious'' and in their action possessed of theseer-will"".” The Life Divine
::: "The greater the destruction, the freer the chances of creation; but the destruction is often long, slow and oppressive, the creation tardy in its coming or interrup.ed in its triumph. The night returns again and again and the day lingers or seems even to have been a false dawning. Despair not therefore, but watch and work. Those who hope violently, despair swiftly: neither hope nor fear, but be sure of God"s purpose and thy will to accomplish.” *Essays in Philosophy and Yoga
::: "The heart spoken of by the Upanishads corresponds with the physical cardiac centre; it is the hrdpadma of the Tantriks. As a subtle centre, cakra , it is sup.osed to have its apex on the spine and to broaden out in front. Exactly where in this area one or another feels it does not matter much; to feel it there and be guided by it is the main thing.” *Letters on Yoga
"The Idea is not a reflection of the external fact which it so much exceeds; rather the fact is only a partial reflection of the Idea which has created it.” The Sup.amental Manifestation
"The individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its up.ard term a portion or the living front of a sup.eme transcendental Spirit.” The Synthesis of Yoga
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 sup.amental 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 Infinite creates and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and sup.orting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine*
"The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act up.n the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help.” Letters on Yoga
The Mother : "An Avatar is an emanation of the Sup.eme Lord who assumes a human body on earth.” Works of the Mother, "On Thoughts and Aphorisms” Vol.10
The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which up.ifts and leads towards something higher. On Education, MCW Vol. 12.
The Mother: "The Avatar: the sup.eme Divine manifested in an earthly form — generally a human form — for a definite purpose.” Words of the Mother, MCW Vol. 15.*
The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up.slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” Some Answers from the Mother, MCW *Vol. 16.
::: The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up.slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” The Mother - Collected Works, Centenary Ed., Vol. 16 - Some Answers from the Mother*
The Mother: "True humility consists in knowing that the Sup.eme Consciousness, the Sup.eme Will alone exists and that the I is not.” Words of the Mother, MCW Vol. 14.
"The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Sup.eme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother
"The personal and the impersonal are themselves posited and experienced by mind as separate realities and one or other is declared and seen as sup.eme, so that the personal can have laya in the Impersonal or, on the contrary, the impersonal disappears into the absolute reality of the sup.eme and divine Person — the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, Sachchidananda. The personal and the impersonal become irrevocably one, so that to posit one as against the other appears as an act of ignorance.” *Letters on Yoga
"There are different kinds of knowledge. One is inspiration, i.e. something that comes out of the knowledge planes like a flash and opens up.the mind to the Truth in a moment. That is inspiration. It easily takes the form of words as when a poet writes or a speaker speaks, as people say, from inspiration.” Letters on Yoga
"There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which sup.orts our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga
"There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind"s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up.new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.” Essays on the Gita
"There results an integral vision of the Divine Existent at once as the transcendent Reality, sup.acosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences.” Essays on the Gita*
"The Son of God born as the Son of man ::: Has drunk the bitter cup. owned Godhead"s debt,”
"The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one"s spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as all in the day's work''. If he gets a bad beating, he is capable of saying,Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I sup.ose, was the only means of putting me right."" Letters on Yoga
::: "The third step is to know the Divine Being who is at once our sup.eme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” *The Life Divine
"This Godhead is one in all things that are, the self who lives in all and the self in whom all live and move; therefore man has to discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, âtmaup.myena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhût sarvâni bhûtâni; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vâsudevah sarvam iti.” Essays on the Gita ::: *godhead, godheads, godhead"s.
"This Self is fourfold, — the Self of Waking who has the outer intelligence and enjoys external things, is its first part; the Self of Dream who has the inner intelligence and enjoys things subtle, is its second part; the Self of Sleep, unified, a massed intelligence, blissful and enjoying bliss, is the third part… the lord of all, the omniscient, the inner Control. That which is unseen, indefinable, self-evident in its one selfhood, is the fourth part: this is the Self, this is that which has to be known.” Mandukya Upanishad. (5) The Life Divine*
::: **"This sraddhâ — the English word faith is inadequate to express it — is in reality an influence from the sup.eme Spirit and its light a message from our sup.amental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding.” The Synthesis of Yoga
those who assist, guide, wait up.n, accompany, give service or follow another to contribute to the fulfilment of a need or furtherance of an effort or purpose; subordinate companions.
to come up.n by chance; meet unexpectedly.
"To me, for instance, consciousness is the very stuff of existence and I can feel it everywhere enveloping and penetrating the stone as much as man or the animal. A movement, a flow of consciousness is not to me an image but a fact. If I wrote "His anger climbed against me in a stream", it would be to the general reader a mere image, not something that was felt by me in a sensible experience; yet I would only be describing in exact terms what actually happened once, a stream of anger, a sensible and violent current of it rising up.from downstairs and rushing up.n me as I sat in the veranda of the Guest-House, the truth of it being confirmed afterwards by the confession of the person who had the movement. This is only one instance, but all that is spiritual or psychological in Savitri is of that character. What is to be done under these circumstances? The mystical poet can only describe what he has felt, seen in himself or others or in the world just as he has felt or seen it or experienced through exact vision, close contact or identity and leave it to the general reader to understand or not understand or misunderstand according to his capacity. A new kind of poetry demands a new mentality in the recipient as well as in the writer.” Letters on Savitri
"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life up.n earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine
"We now begin to have reason for concluding that the Flame, which is only another aspect of Light, is the Vedic symbol for the Force of the divine consciousness, of the sup.amental Truth.” The Secret of the Veda
". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who sup.orts or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine
"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up.the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the sup.amental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga
"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up.the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga
::: "Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens up.ard all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy.” *The Synthesis of Yoga
"Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed sup.rconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine*
KEYS (10k)
18 The Mother
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2 Philokalia
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1 Swami Turiyananda
1 SWAMI TRIGUNATITANANDA.
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1 SWAMI PARAMANANDA
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1 Stephen King
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1 Shabistari
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1 Plutarch
1 Paulo Coelho
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1:Cheer up. the worst is yet to come. ~ Anne Sullivan, #KEYS
2:Never memorize something that you can look up. ~ Albert Einstein, #KEYS
3:If you want to lift yourself up. lift up.someone else." ~ Booker T. Washington, #KEYS
4:The best way to cheer yourself is to cheer somebody else up." ~ Albert Einstein, #KEYS
5:Life is a tragedy when seen in close-up. but a comedy in a long-shot. ~ Charlie Chaplin, #KEYS
6:Don't give up. Normally it is the last key on the ring which opens the door.
~ Paulo Coelho,#KEYS
7:Every child is an artist. The problem is how to remain an artist once he grows up. ~ Pablo Picasso, #KEYS
8:All the goodness and the heroisms will rise up.again, then be cut down again and rise up." ~ John Steinbeck, #KEYS
9:On the last day of your life when you wake-up. you will see this is all illusion and imagination. ~ Shabistari, #KEYS
10:The light must be dim in order to enable the ego to rise up. ~ Sri Ramana Maharshi, #KEYS
11:You must ask for God's help. … After each failure, ask forgiveness, pick yourself up. and try again." ~ C.S. Lewis, #KEYS
12:What is it to know something of God? Burn inside that presence. Burn up. ~ Jalaluddin Rumi, #KEYS
13:Every time the world shakes you up. you feel something has happened not to your liking, you're accruing karma. ~ Robert Adams, #KEYS
14:If desire comes up. the Ananda is obliged to draw back. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #KEYS
15:Vedanta does not say, 'Give it up.: it says, 'Transcend it'. ~ Swami Vivekananda, (C.W. VIII. 130), #KEYS
16:Struggle to pierce that darkness above you with the dart of longing love, and do not give up. whatever happens. ~ Anonymous English Monk, #KEYS
17:Walk always and only on good and take a step forward each day on the vertical line, from the bottom up. ~ Saint Padre Pio of Pietrelcina, #KEYS
18:Every day, think as you wake up. today I am fortunate to be alive, I have a precious human life, I am not going to waste it. ~ Dalai Lama, #KEYS
19:One's own self is well hidden from one's own self. Of all the mines of treasure, one's own is the last to be dug up." ~ Friedrich Nietzsche, #KEYS
20:I have remarked very clearly that I am often of one opinion when I am lying down and of another when I am standing up. ~ Georg C Lichtenberg, #KEYS
21:Divine love must awaken within your hearts and be intensified and crystallized. Then only the vision of God will open up. ~ Swami Turiyananda, #KEYS
22:Through wealth and honour our egotism is bloated up. and there is no greater obstacle in the spiritual path than egotism. ~ Swami Vijnanananda, #KEYS
23:A diamond was laying in the street covered with dirt. Many fools passed by. Someone who knew diamonds picked it up. ~ Kabir, #KEYS
24:I am convinced that most people do not grow up.… our real selves, the children inside, are still innocent and shy as magnolias. ~ Maya Angelou, #KEYS
25:Bhakti-Yoga does not say, 'Give up.; it only says, 'Love, love the Highest !' ~ Swami Vivekananda, (C.W. III. 74), #KEYS
26:All the time - when you drop off to sleep or wake up. when you eat or drink, or talk with someone - keep your heart at work secretly. ~ Philokalia, #KEYS
27:Idleness like rust destroys much more than work uses up. a key in use is always clean. ~ Franklin, the Eternal Wisdom #KEYS
28:Practical sciences proceed by building up. theoretical science by resolving into components. ~ Saint Thomas Aquinas, #KEYS
29:One of the most astonishing human traits: our ability to keeping getting up. lugging ourselves around and doing our stuff day after day." ~ Alain de Botton, #KEYS
30:What happens when you become enlightened is that you 'wake up. in the dream of life." ~ From Ron Smothermon, M.D. "Winning Through Enlightenment,", (1980)., #KEYS
31:You have to write the book that wants to be written. And if the book will be too difficult for grown-up., then you write it for children. ~ Madeleine L'Engle, #KEYS
32:If I could give you one thought, it would be to lift someone up. Lift a stranger up.The very idea of lifting someone up.will lift you, as well." ~ Maya Angelou, #KEYS
33:If you become restless, speed up. If you become winded, slow down. You climb the mountain in an equilibrium between restlessness and exhaustion." ~ Robert M. Pirsig, #KEYS
34:Those whom the Force has touched and taken up. belong thenceforth to the Divine. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force, #KEYS
35:The giving up.is the final step. But the real giving up.is in realizing that there is nothing to give up. for nothing is your own. ~ Sri Nisargadatta Maharaj Maharaj, #KEYS
36:The renunciation of karma comes of itself when the love of God swells up. Let them work who are made to do so by God. ~ Sri Ramakrishna, #KEYS
37:All the time—when you drop off to sleep or wake up. when you eat or drink, or talk with someone—keep your heart at work secretly. ~ Philokalia, Theophan the Recluse, #KEYS
38:When you hear that He was lifted up. understand His hanging on high, that He might sanctify the air who had sanctified the earth by walking up.n it. ~ Theophylact of Ohrid, #KEYS
39:Cheer up. all will be all right, if we know how to last and endure.
~ The Mother, Words Of The Mother II, Will and Perserverance, ENDURANCE [162],#KEYS
40:It is a very risky task, this preaching! Sometimes it brings great harm to the preacher; for when honored, one gets puffed up. ~ Sri Ramakrishna, #KEYS
41:Vanity is like a heap of ashes on which water, as soon as it falls, is dried up. Prayers produce no effect up.n the vain heart. ~ Sri Ramakrishna, #KEYS
42:Union does not mean that a creature is absorbed or swallowed up. God is the ultimate *destiny* of creatures, not their *destruction*. ~ Andrew Davison, Participation in God 116 , #KEYS
43:If someone's state does not lift you up. and his words do not lead you to Allah, then do not keep his company. ~ Ibn Ata'allah, @Sufi_Path #KEYS
44:The Avatar is always one and the same. Plunging into the ocean of life, he rises up.as Krishna, diving again and rising up. he is Christ. ~ Sri Ramakrishna, #KEYS
45:If you want to be happy, you have to be happy on purpose. When you wake up. you can't just wait to see what kind of day you'll have. You have to decide what kind of day you'll have." ~ Joel Osteen, #KEYS
46:Stop, open up. surrender the beloved blind silence. Stay there until you see you're looking at the light with infinite eyes. ~ Jalaluddin Rumi, @Sufi_Path #KEYS
47:Let my skin and sinews and bones dry up. together with all the flesh and blood of my body! I welcome it! But I will not move from this spot until I have attained the sup.eme and final wisdom.
~ Buddha,#KEYS
48:When I went to school, they asked me what I wanted to be when I grew up. I wrote down 'happy.' They told me I didn't understand the assignment, and I told them they didn't understand life." ~ John Lennon, #KEYS
49:The truths and the symbols which represent them move in conjunction and form the living chariot that bears up.(for us) the throne of the Divine Humanity. ~ Samuel Taylor Coleridge, The Statesman's's Manual, #KEYS
50:There is still time for endurance, time for patience, time for healing, time for change. Have you slipped? Rise up. Have you sinned? Cease. Do not stand among sinners, but leap aside." ~ Saint Basil the Great, #KEYS
51:Strength, strength ! No weeping in a corner. Stand up. shake off all weakness. The soul is immortal; there is no sin for the soul. Whom to fear? Move on with strength. Fear not, but move on. ~ Swami Paramananda, #KEYS
52:Yes, all kinds of thought arise in meditation. That is only right; for what lies hidden in you is brought out. Unless it rises up. how can it be destroyed? ~ Sri Ramana Maharshi, #KEYS
53:No matter what you experience on the path, never give up. Because all of the buddhas became enlightened for you. They know your potential, and they will not stop helping until you are enlightened too. ~ Chamtrul Rinpoche, #KEYS
54:Religion's real business is to prepare man's mind, life and bodily existence for the spiritual consciousness to take it up. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man, #KEYS
55:There are no conditions to fulfil. There is nothing to be done, nothing to be given up. Just look and remember, whatever you perceive is not you, nor yours. ~ Sri Nisargadatta Maharaj, #KEYS
56:Through wealth and honour our egoism gets bloated up. and there is no greater obstacle in the spiritual path than egoism. It is in fact this egoism, the product of ignorance, that masks our vision of God. ~ Swami Vijnanananda, #KEYS
57:Dearly beloved, today our Saviour is born; let us rejoice. Sadness should have no place on the birthday of life. The fear of death has been swallowed up. life brings us joy with the promise of eternal happiness. ~ Leo the Great, #KEYS
58:Control lust. Don't permit it to increase. Always pay attention so that lust does not crop up. It is an enemy that places obstacles on the path of one's sadhana. He who has conquered lust has reached the goal. ~ Swami Adbhutananda, #KEYS
59: When you can no longer tell the difference between being yourself and being love, you are not far from waking up. " ~ Eric Micha'el Leventhal, literary consultant and holistic educator on the island of Maui, Hawaii, poet and author, #KEYS
60:When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up.in place may fall over if its roots are weak. ~ Nichiren, #KEYS
61:We have come from a place of unity to a place of variety. And if we go on expanding ourselves, we finally reach to unity again. Unity which is the goal of expansion is not to be given up. but kept up.for eternity. ~ SWAMI TRIGUNATITANANDA, #KEYS
62:In vain are you rich if you do not quell your passions; if an insatiable cup.dity eats you up. if you are the prey of fears and anxieties, of what use to you is your opulence?. ~ Plutarch, the Eternal Wisdom #KEYS
63:We are given a chance for improvement. And the lesson we learn from expansion is to give up. not externally, but internally, the narrow selfish ideas, and thus rise from worldly ideas to the life of peace and bliss. ~ SWAMI TRIGUNATITANANDA., #KEYS
64:The period of sadhana is like climbing a high mountain. You need a lot of strength and energy. Mountain climbers use a rope to pull themselves up. For you, the only rope is japa. Therefore, try to repeat your mantra constantly. ~ MATA AMRITANANDAMAYI, #KEYS
65:If you wake up.in the morning and say, "Who am I? What is this universe I'm living in all about? Who wakes up. Who sleeps?" If you inquire the answer to all these questions you become free in no time. But most of you do not do this, do you? ~ Robert Adams, #KEYS
66:When people are empty of Christ, a thousand and one other things come and fill them up. jealousies, hatreds, boredom, melancholy, resentment, a worldly outlook, worldly pleasures. Try to fill your soul with Christ so that it's not empty.~ Saint Porphyrios, #KEYS
67:Now get thou this, and then you shall be happy....The fact is, desire is a bottomless pit which can never fill up. or like the all-consuming fire which burns the fiercer, the more we feed it..." ~ Lakshmana Sarma, (1879-1965) Indian sage. https://bit.ly/33R3bTr, #KEYS
68:If you want to be great, give up.hatred. Then God's grace will descend on you. No one can become great unless God makes one great. A hateful man can never make progress. If you want to rise high up. renounce hatred. Perform good works alone. ~ Swami Adbhutananda, #KEYS
69:A being appears, it has an epiphany: in that it is beautiful and makes us marvel. In appearing it gives itself, it delivers itself to us: it is good. And in giving itself up. it speaks itself, it unveils itself: it is true.... ~ Hans Urs von Balthasar, My Work 116, #KEYS
70:Bhakti-Yoga is the science of higher love. Bhakti-Yoga does not say: "Give up.; it only says: "Love; love the Highest!" — and everything low naturally falls off from him, the object of whose love is the Highest. ~ Swami Vivekananda, #KEYS
71:Humor was another of the soul's weapons in the fight for self-preservation. It is well known that humor, more than anything else in the human make-up. can afford an aloofness and an ability to rise above any situation, even if only for a few seconds. ~ Viktor Frankl, #KEYS
72:You must give up.the idea that you are something. That you do or do not do, both must be given up. Give up.taking the credit for anything; root out this idea, then you will become unselfish. Root out all selfish desires and you will reach the goal. ~ SWAMI PARAMANANDA, #KEYS
73:Give up.the awful disease that is creeping into our national blood, that idea of ridiculing everything, that loss of seriousness. Give that up. Be strong and have this Shraddha, and everything else is bound to follow. ~ Swami Vivekananda, #KEYS
74:Let the Sadhana be regular, continuous, unbroken, and earnest. Not only regularity, but also continuity in Sadhana and meditation is necessary if you want to attain Self-realization quickly. A spiritual stream once set going does not dry up. ~ Swami Sivananda Saraswati, #KEYS
75:The Lord showed me, so that I did see clearly, that he did not dwell in these temples which men had commanded and set up. but in people's hearts … his people were his temple, and he dwelt in them." ~ George Fox, (1624 - 1691) English Dissenter, a founder of the Quakers., #KEYS
76:A being appears, it has an epiphany: in that it is beautiful... In appearing it gives itself, it delivers itself to us: it is good. In giving itself up. it speaks itself, it unveils itself: it is true (in itself, but in the other to which it reveals itself). ~ Von Balthasar, #KEYS
77:God is, or He is not. But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? ~ Blaise Pascal, #KEYS
78:Scripture tells you: You shall speak of these commandments when you sit in your house, and when you walk along the way, and when you lie down, and when you get up. Let us then speak of the Lord Jesus, for he is wisdom, he is the word, the Word indeed of God. ~ Saint Ambrose, #KEYS
79:When you go through a hard period, when everything seems to oppose you, ...when you feel you cannot even bear one more minute. Never Give up. Because it is the time and place that the cause will divert. ~ Jalaluddin Rumi, @Sufi_Path #KEYS
80:All kinds of thoughts arise in meditation. That is only right; for what lies hidden in you is brought out. Unless it rises up. how can it be destroyed? Thoughts rise up.spontaneously but only to be extinguished in due course, thus strengthening the mind. ~ Sri Ramana Maharshi, #KEYS
81:We have thousands of opportunities every day to be grateful: for having good weather, to have slept well last night, to be able to get up. to be healthy, to have enough to eat. ... There's opportunity up.n opportunity to be grateful; that's what life is." ~ David Steindl-Rast, #KEYS
82:It is as if I had been going downhill while I imagined I was going up. And that is really what it was. I was going up.in public opinion, but to the same extent life was ebbing away from me. And now it is all done and there is only death. ~ Leo Tolstoy, The Death of Ivan Ilyich, #KEYS
83:The most exquisite paradox—as soon as you give it all up. you can have it all. As long as you want power, you can't have it. The minute you don't want power, you'll have more than you ever dreamed of." ~ Ram Dass, (b. Richard Alpert, 1931) American spiritual teacher, Wikipedia, #KEYS
84:When Ignatius reflected on worldly thoughts, he felt pleasure; but when he gave them up. he felt dry and depressed. Yet when he thought of [holiness], he not only experienced pleasure when thinking it, but even after he still experienced great joy. ~ from The Life of St Ignatius, #KEYS
85:Little man, rise up. Flee your preoccup.tions for a little while. Hide yourself for a time from your turbulent thoughts. Cast aside, now, your heavy responsibilities and put off your burdensome business. Make a little space free for God; and rest for a little time in him. ~ Anselm, #KEYS
86:You have to be honest with yourself & see how thoughts have been ruling you. Mind has been telling you: 'This is like this & this is like that. This is good, this is bad. This is right, this is wrong'. Being judgmental is what has to be given up. totally and completely. ~ R. Adams, #KEYS
87:In the totality of the change we have to achieve, human means and forces too have to be taken up. not dropped but used and magnified to their utmost possibility as part of the new life. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body, #KEYS
88:Our soul has a door, but we have gates too, as the psalm says: 'Gates, raise your heads. Stand up. eternal doors, and let the king of glory enter.' If you choose to raise your gates, the King of glory will come to you, celebrating the triumph of his own Passion. ~ Saint Ambrose of Milan, #KEYS
89:When I was 5 years old, my mother always told me that happiness was the key to life. When I went to school, they asked me what I wanted to be when I grew up. I wrote down 'happy'. They told me I didn't understand the assignment, and I told them they didn't understand life. ~ John Lennon, #KEYS
90:We are like dwarfs sitting on the shoulders of giants. We see more, and things that are more distant, than they did, not because our sight is sup.rior or because we are taller than they, but because they raise us up. and by their great stature add to ours. ~ John of Salisbury, Metalogicon, #KEYS
91:The giving up.is the first step. But the real giving up.is in realizing that there is nothing to give up. for nothing is your own. It is like deep sleep - you do not give up.your bed when you fall asleep - you just forget it. ~ Sri Nisargadatta Maharaj, #KEYS
92:The man who consents to the death of an animal, he who kills it, he who cuts it up. the buyer, the seller, he who prepares the flesh, he who serves it and he who eats it, are all to be regarded as having taken part in the murder. ~ Laws of Maim, the Eternal Wisdom #KEYS
93:What is liberation after all? To know that you are beyond birth and death. By forgetting who you are and imagining yourself a mortal creature, you created so much trouble for yourself that you have to wake up. like from a bad dream. ~ Sri Nisargadatta Maharaj, #KEYS
94:Beware, that you do not miss this rare opportunity of reaching your desired goal. Be up.& doing. Realize God. Do not pay heed to anything else; look up.to Him alone. He will take your whole burden. Then you will see that all your lower desires & cravings will leave you altogethe ~ SWAMI BRAHMANANDA, #KEYS
95:Asked whether she did not dread leaving her body at such a distance from her own city, my mother replied, "Nothing is far to God; nor need I fear lest He should be ignorant at the end of the world of the place whence He is to raise me up." ~ Saint Augustine of Hippo, #KEYS
96:Writing isn't about making money, getting famous, getting dates, getting laid, or making friends. In the end, it's about enriching the lives of those who will read your work, and enriching your own life, as well. It's about getting up. getting well, and getting over. Getting happy, okay? Getting happy. ~ Stephen King, #KEYS
97:The message of this lecture is that black holes ain't as black as they are painted. They are not the eternal prisons they were once thought.
Things can get out of a black hole both on the outside and possibly to another universe. So if you feel you are in a black hole, don't give up.- there's a way out.
~ Stephen Hawkings,#KEYS
98:Spirituality can never be attained unless all material ideas are given up.. What is in the senses? The senses are all delusion. People wish to retain them [in heaven] even after they are dead — a pair of eyes, a nose. Some imagine they will have more organs than they have now.~ Swami Vivekananda, #KEYS
99:There are no conditions to fulfil. There's nothing to be done, nothing to be given up. It is your idea that you have to do things that entangle you in the results of your efforts - motive, desire, failure to achieve, sense of frustration - all this holds you back. ~ Sri Nisargadatta Maharaj, #KEYS
100:It is a truism that almost any sect, cult, or religion will legislate its creed into law if it acquires the political power to do so, and will follow it by sup.ressing opposition, subverting all education to seize early the minds of the young, and by killing, locking up. or driving underground all heretics.
~ Robert Heinlein, Postscript to Revolt in 2100.,#KEYS
101:Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail For those whom the Force has touched and taken up. belong thenceforth to the Divine.
~ Sri Aurobindo, Letters On Yoga - II,#KEYS
102:You are a Buddha, and so is everyone else. I didn't make that up. It was the Buddha himself who said so. He said that all beings had the potential to become awakened. To practice walking meditation is to practice living in mindfulness. Mindfulness and enlightenment are one. Enlightenment leads to mindfulness and mindfulness leads to enlightenment. ~ Thich Nhat Hanh, #KEYS
103:It is necessary first to found the higher consciousness in the mind and heart. To deal with the lower nature before that means to fall into the struggle and confusion and disorder of the vital, for it all comes up. With the mind and heart prepared, one can deal with the vital without all that sup.rfluous trouble.
~ Sri Aurobindo, Letters On Yoga - I,#KEYS
104:When speaking to parents, I encourage them to take their child(ren) to a children's museum and watch carefully what the child does, how she/she does it, what he/she returns to, where there is definite growth. Teachers could do the same or could set up.'play areas' which provide 'nutrition' for different intelligences... and watch carefully what happens and what does not happen with each child. ~ Howard Gardner, #KEYS
105:If we are demoralized, sad and only complain, we'll not solve our problems. If we only pray for a solution, we'll not solve our problems. We need to face them, to deal with them without violence, but with confidence - and never give up. If you adopt a non-violent approach, but are also hesitant within, you'll not succeed. You have to have confidence and keep up.your efforts - in other words, never give up. ~ Dalai Lama, #KEYS
106:There is nothing to fear - all is the Lord-there is nothing else than the Lord; the Lord alone exists and all that tries to frighten us is only a silly and meaningless disguise of the Lord. Cheer up.- the way is open before you, shake off this obsession of illness and bring down the Divine Calm. Then everything will be all right. With love and blessings.
~ The Mother, Words Of The Mother II, [T1],#KEYS
107:Our mind is spinning around,
About carrying out a lot of useless projects.
It's a waste! Give it up.
Thinking about the hundred plans you want to accomplish,
With never enough time to finish them,
Just weighs down your mind.
You are completely distracted,
By all of these projects, which never come to an end,
But keep spreading out more, like ripples in water.
Don't be a fool. For once, just sit tight. ~ Patrul Rinpoche,#KEYS
108:15-Look, I am with you, and I will watch over you wherever you go, and I will bring you back to this land. For I will not leave you until I have done what I have promised you."
16-When Jacob woke up. he thought, "Surely the LORD is in this place, and I was unaware of it."
17-And he was afraid and said, "How awesome is this place! This is none other than the house of God; this is the gate of heaven!"... ~ Anonymous, The Bible, Genesis, 28:16, Berean Study Bible,#KEYS
109:All worldly pursuits have but one unavoidable and inevitable end, which is sorrow; acquisitions end in dispersion; buildings in destruction; meetings in separation; births in death. Knowing this, one should, from the very first, renounce acquisitions and storing-up. and building, and meeting; and, faithful to the commands of an eminent Guru, set about realizing the Truth. That alone is the best of religious observances. ~ Jetsun Milarepa, #KEYS
110:St. Teresa of Avila wrote: 'All difficulties in prayer can be traced to one cause: praying as if God were absent.' This is the conviction that we bring with us from early childhood and apply to everyday life and to our lives in general. It gets stronger as we grow up. unless we are touched by the Gospel and begin the spiritual journey. This journey is a process of dismantling the monumental illusion that God is distant or absent. ~ Thomas Keating, Fruits & Gifts of the Spirit, #KEYS
111:One says, When my son Harish shall have grown up. I will marry him off, give up.the burden of the family, renounce the world and begin to practise Yoga. To him the Lord replies: You will never find the opportune moment to practise Yoga; for you will then say, 'Harish and Girish are very fond of me and cannot do without me', you will no doubt desire that Harish should have a son and the son marry. There will never be an end to your desires. ~ Ramakrishna, the Eternal Wisdom #KEYS
112:I would say that my most interesting experience with the earlier techniques was the realization that when you make cut-up. you do not get simply random juxtapositions of words, that they do mean something, and often that these meanings refer to some future event. I've made many cut-up. and then later recognized that the cut-up.referred to something that I read later in a newspaper or a book, or something that happened... Perhaps events are pre-written and pre-recorded and when you cut word lines the future leaks out. ~ William S Burroughs, #KEYS
113:
When the heart is hard and parched up. come up.n me with a shower of mercy.
When grace is lost from life, come with a burst of song.
When tumultuous work raises its din on all sides shutting me out from beyond, come to me, my lord of silence, with thy peace and rest.
When my beggarly heart sits crouched, shut up.in a corner, break open the door, my king, and come with the ceremony of a king.
When desire blinds the mind with delusion and dust, O thou holy one, thou wakeful, come with thy light and thy thunder.
~ Rabindranath Tagore,#KEYS
114:Life will break you. Nobody can protect you from that, and living alone won't either, for solitude will also break you with its yearning. You have to love. You have to feel. It is the reason you are here on earth. You are here to risk your heart. You are here to be swallowed up. And when it happens that you are broken, or betrayed, or left, or hurt, or death brushes near, let yourself sit by an apple tree and listen to the apples falling all around you in heaps, wasting their sweetness. Tell yourself you tasted as many as you could. ~ Louise Erdrich, #KEYS
115:Those who really want to be yogis must give up. once for all, this nibbling at things. Take up.one idea. Make that one idea your life - think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success and this is the way great spiritual giants are produced. Others are mere talking-machines. If we really want to be blessed and make others blessed, we must go deeper.
~ Swami Vivekananda, Raja-Yoga, Pratyahara and Dharana, 73, [T4],#KEYS
116:It is a strange world, a sad world, a world full of miseries, and woes, and troubles. And yet when King Laugh come, he make them all dance to the tune he play. Bleeding hearts, and dry bones of the churchyard, and tears that burn as they fall, all dance together to the music that he make with that smileless mouth of him. Ah, we men and women are like ropes drawn tight with strain that pull us different ways. Then tears come, and like the rain on the ropes, they brace us up. until perhaps the strain become too great, and we break. But King Laugh he come like the sunshine, and he ease off the strain again, and we bear to go on with our labor, what it may be.
~ Bram Stoker,#KEYS
117:In the Middle Ages, a favorite image that occurs in many, many contexts is the wheel of fortune. There's the hub of the wheel, and there is the revolving rim of the wheel. For example, if you are attached to the rim of the wheel of fortune, you will be either above going down or at the bottom coming up. But if you are at the hub, you are in the same place all the time. That is the sense of the marriage vow~I take you in health or sickness, in wealth or poverty: going up.or going down. But I take you as my center, and you are my bliss, not the wealth that you might bring me, not the social prestige, but you. That is following your bliss. ~ Joseph Campbell, The Power of Myth, with Bill Moyers, #KEYS
118:People are afraid of themselves, of their own reality; their feelings most of all. People talk about how great love is, but that's bullshit. Love hurts. Feelings are disturbing. People are taught that pain is evil and dangerous. How can they deal with love if they're afraid to feel? Pain is meant to wake us up. People try to hide their pain. But they're wrong. Pain is something to carry, like a radio. You feel your strength in the experience of pain. It's all in how you carry it. That's what matters. Pain is a feeling. Your feelings are a part of you. Your own reality. If you feel ashamed of them, and hide them, you're letting society destroy your reality. You should stand up.for your right to feel your pain. ~ Jim Morrison, #KEYS
119:Alas! I find no customers who want anything better than kalai pulse. No one wants to give up.'woman and gold'. Man, deluded by the beauty of woman and the power of money, forgets God. But to one who has seen the beauty of God, even the position of Brahma, the Creator, seems insignificant.
A man said to Ravana, 'You have been going to Sita in different disguises; why don't you go to her in the form of Rama?' 'But', Ravana replied, 'when I meditate on Rama in my heart, the most beautiful women - celestial maidens like Rambha and Tilottama - appear no better than ashes of the funeral pyre. Then even the position of Brahma appears trivial to me, not to speak of the beauty of another man's wife.' ~ Sri Ramakrishna,#KEYS
120:It's like chopping down a huge tree of immense girth. You won't accomplish it with one swing of your axe. If you keep chopping away at it, though, and do not let up. eventually, whether it wants to or not, it will suddenly topple down. When that time comes, you could round up.everyone you could find and pay them to hold the tree up. but they wouldn't be able to do it. It would still come crashing to the ground. . . . But if the woodcutter stopped after one or two strokes of his axe to ask the third son of Mr. Chang, Why doesn't this tree fall? And after three or four more strokes stopped again to ask the fourth son of Mr. Li, Why doesn't this tree fall? he would never succeed in felling the tree. It is no different for someone who is practicing the Way.
~ Hakuin Ekaku,#KEYS
121:Here's what I think, Mr. Wind-Up Bird, said May Kasahara. Everybody's born with some different thing at the core of their existence. And that thing, whatever it is, becomes like a heat source that runs each person from the inside. I have one too, of course. Like everybody else. But sometimes it gets out of hand. It swells or shrinks inside me, and it shakes me up. What I'd really like to do is find a way to communicate that feeling to another person. But I can't seem to do it. They just don't get it. Of course, the problem could be that I'm not explaining it very well, but I think it's because they're not listening very well. They pretend to be listening, but they're not, really. So I get worked up.sometimes, and I do some crazy things. ~ Haruki Murakami - The Wind-Up Bird Chronicle, #KEYS
122:To know that you are God is another way of saying that you feel completely with this universe. You feel profoundly rooted in it and connected with it. You feel, in other words, that the whole energy, which expresses itself in the galaxies, is intimate. It is not something to which you are a stranger, but it is that with which you, whatever it is, are intimately bound up. That in your seeing, your hearing, your talking, your thinking, your moving, you express that which it is that moves the sun and other stars. And if you don't know that, if you don't feel that, well naturally you feel alien, you feel a stranger in the world. And if you feel a stranger you feel hostile, and therefore you start to bulldoze things about, to beat it up.and to try to make the world submit to your will, and you become a real troublemaker. ~ Alan Watts., #KEYS
123:With many people custom and habit of which ethics is but the social expression are the things most difficult to give up. and it is a useful practice to break any habit just to get into the way of being free from that form of slavery. Hence we have practices for breaking up.sleep, for putting our bodies into strained and unnatural positions, for doing difficult exercises of breathing -- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself todo them despite any conditions that may exist. Having conquered internal resistance one may conquer external resistance more easily. In a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water.
~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 2, The Wand,#KEYS
124:MATT: Okay. You spiral up.ard and up.ard and up.ard, climbing an extremely long period of time.
Your legs begin to ache a little bit. Then another floor opens up. It appears the tower is now divided into two chambers. From the bottom floor up. it's now two sides to a tower and you're on the right side. The hallway curves around the outer edge of the tower. On the opposite side, you can see the staircase continues up.ard. The interior of this chamber appears to be an incredible arcane laboratory, occup.ing the center space of the tower inside. You see six overlapping circles of dulled runes and glyphs that encompass the entire 30-foot walkway between here and the stairs. Shelves and tables of countless glass tubes and metallic vices lay out across tables, organized in a near-OCD pattern. Tomes and books line the inner chamber walls. What do you guys do? ~ Matt Mercer, Critical Role,#KEYS
125:PURANI: There was some effort. Only, you can say that the effort was negligible in proportion to the success.
SRI AUROBINDO: It is not a question of proportion. One may have put in a great deal of effort and yet there could be no result because there was not a complete and total sincerity. On the other hand, when the result comes with little effort it is because the whole being has responded-- and Grace found it possible to act. All the same, effort is a contributory factor. Sometimes one goes on making an effort with no result or even the condition becomes worse. And when one has given it up. one finds suddenly that the result has come. It may be that the effort was keeping up.the resistance too. And when the effort is given up. the resistance says, "This fellow has given up.effort. What is the use of resisting anymore?" ( Laughter ) ~ Nirodbaran, TALKS WITH SRI AUROBINDO VOLUME 1, 405,#KEYS
126:Have you ever been in love? Horrible isn't it? It makes you so vulnerable. It opens your chest and it opens up.your heart and it means that someone can get inside you and mess you up. You build up.all these defenses, you build up.a whole suit of armor, so that nothing can hurt you, then one stup.d person, no different from any other stup.d person, wanders into your stup.d life...You give them a piece of you. They didn't ask for it. They did something dumb one day, like kiss you or smile at you, and then your life isn't your own anymore. Love takes hostages. It gets inside you. It eats you out and leaves you crying in the darkness, so simple a phrase like 'maybe we should be just friends' turns into a glass splinter working its way into your heart. It hurts. Not just in the imagination. Not just in the mind. It's a soul-hurt, a real gets-inside-you-and-rips-you-apart pain. I hate love. ~ Neil Gaiman, #KEYS
127:A disciple asked his teacher, 'Sir, please tell me how I can see God.' Come with me,' said the guru, 'and I shall show you.' He took the disciple to a lake, and both of them got into the water. Suddenly the teacher pressed the disciple's head under the water. After a few moments he released him and the disciple raised his head and stood up. The guru asked him, 'How did you feel?' The disciple said, 'Oh! I thought I should die; I was panting for breath.' The teacher said, 'When you feel like that for God, then you will know you haven't long to wait for His vision.'
Let me tell you something. What will you gain by floating on the surface? Dive a little under the water. The gems lie deep under the water; so what is the good of throwing your arms and legs about on the surface? A real gem is heavy. It doesn't float; it sinks to the bottom. To get the real gem you must dive deep. ~ Sri Ramakrishna,#KEYS
128:Ah, yeah. We're gonna go to Mars. And then of course we're gonna colonize deep space. With our microwave hot dogs and plastic vomit, fake dog shit and cinnamon dental floss, lemon-scented toilet paper and sneakers with lights in the heels. And all these other impressive things we've done down here. But let me ask you this: what are we gonna tell the intergalactic council of ministers the first time one of our teenage mothers throws their newborn baby into a dumpster? How are we gonna explain that to the space people? How are we gonna let them know that our ambassador was only late for the meeting because his breakfast was cold and he had to spend half an hour punching his wife around the kitchen? And what are they gonna think when they find out, its just a local custom, that over 80 million women in the Third world have had their clitorises forcibly removed in order to reduce their sexual pleasure so they won't cheat on their husbands? Can't you just sense how eager the rest of the universe is for us to show up. ~ George Carlin, #KEYS
129:This last figure, the White Magician, symbolizes the self-transcending element in the scientist's motivational drive and emotional make-up. his humble immersion into the mysteries of nature, his quest for the harmony of the spheres, the origin of life, the equations of a unified field theory. The conquistadorial urge is derived from a sense of power, the participatory urge from a sense of oceanic wonder. 'Men were first led to the study of natural philosophy', wrote Aristotle, 'as indeed they are today, by wonder.' Maxwell's earliest memory was 'lying on the grass, looking at the sun, and wondering'. Einstein struck the same chord when he wrote that whoever is devoid of the capacity to wonder, 'whoever remains unmoved, whoever cannot contemplate or know the deep shudder of the soul in enchantment, might just as well be dead for he has already closed his eyes up.n life'.
This oceanic feeling of wonder is the common source of religious mysticism, of pure science and art for art's sake; it is their common denominator and emotional bond. ~ Arthur Koestler,#KEYS
130:the importance and power of surrender :::
Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to my self, you say, and give up.the responsibility of your being to the Truth. Then comes self-offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up.with all my up. and downs, conflicting impulses and tendencies - do whatever you like with me.
~ The Mother, Questions And Answers 1929-1931,#KEYS
131:This life is what you make it. No matter what, you're going to mess up.sometimes, it's a universal truth. But the good part is you get to decide how you're going to mess it up. Girls will be your friends - they'll act like it anyway. But just remember, some come, some go. The ones that stay with you through everything - they're your true best friends. Don't let go of them. Also remember, sisters make the best friends in the world. As for lovers, well, they'll come and go too. And baby, I hate to say it, most of them - actually pretty much all of them are going to break your heart, but you can't give up.because if you give up. you'll never find your soulmate. You'll never find that half who makes you whole and that goes for everything. Just because you fail once, doesn't mean you're gonna fail at everything. Keep trying, hold on, and always, always, always believe in yourself, because if you don't, then who will, sweetie? So keep your head high, keep your chin up. and most importantly, keep smiling, because life's a beautiful thing and there's so much to smile about. ~ Marilyn Monroe, #KEYS
132:On the back part of the step, toward the right, I saw a small iridescent sphere of almost unbearable brilliance. At first I thought it was revolving; then I realised that this movement was an illusion created by the dizzying world it bounded. The Aleph's diameter was probably little more than an inch, but all space was there, actual and undiminished. Each thing (a mirror's face, let us say) was infinite things, since I distinctly saw it from every angle of the universe. I saw the teeming sea; I saw daybreak and nightfall; I saw the multitudes of America; I saw a silvery cobweb in the center of a black pyramid; I saw a splintered labyrinth (it was London); I saw, close up. unending eyes watching themselves in me as in a mirror; I saw all the mirrors on earth and none of them reflected me; I saw in a backyard of Soler Street the same tiles that thirty years before I'd seen in the entrance of a house in Fray Bentos; I saw bunches of grapes, snow, tobacco, lodes of metal, steam; I saw convex equatorial deserts and each one of their grains of sand... ~ Jorge Luis Borges, The Aleph, #KEYS
133:I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.
You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. And then you may also meditate for very practical reasons: when you have a difficulty to clear up. a solution to find, when you want help in some action or another. You may meditate for that too.
I think everyone has his own mode of meditation. But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. Then it becomes dynamic. ~ The Mother,#KEYS
134:My sweet mother, The more I look into myself, the more discouraged I am, and I don't know whether there is any chance of my making any progress. It seems that all the obscurities and falsehoods are rising up.on every side, inside and outside, and want to swallow me up. There are times when I cannot distinguish truth from falsehood and I am then on the verge of losing my mind.
Still, there is something in me which says very weakly that all will be well; but this voice is so feeble that I cannot rely on it.1
My faults are so numerous and so great that I think I shall fail. On the other hand, I have neither the inclination nor the capacity for the ordinary life. And I know that I shall never be able to leave this life. This is my situation right now. The struggle is getting more and more acute, and worst of all I cannot lie to you. What should I do?
Do not torment yourself, my child, and remain as quiet as you can; do not yield to the temptation to give up.the struggle and let yourself fall into darkness. Persist, and one day you will realise that I am close to you to console you and help you, and then the hardest part will be over. With all my love and blessings. 25 September 1947
~ The Mother, Some Answers From The Mother,#KEYS
135:I accept, will not give up. and will practice each of the Three Jewels,
And will not let go of my guru or my yidam deity.
As the samaya of the Buddha, first among the Three Jewels,
I will apply myself to the true, essential reality.
As the samaya of sacred Dharma, second among the Three Jewels,
I will distill the very essence of all the vehicles' teachings.
As the samaya of the Sangha, the third and final Jewel,
I will look up.n reality; I will behold pure awareness.
And as the samaya of the guru and the yidam deity,
I will take my very own mind, my pure mind, as a witness.
Generally speaking, the Three Jewels should be regarded as the ultimate place to take refuge. As was taught in the section on taking refuge, your mind should be focused one-pointedly, with all your hopes and trust placed in their care. The gurus are a lamp that dispels the darkness of ignorance.
As the guides who lead you along the path to liberation, they are your sole source of refuge and protection, from now until you attain enlightenment.
For these reasons, you should act with unwavering faith, pure view and devotion, and engage in the approach and accomplishment of the divine yidam deity. ~ Dzogchen Rinpoche III, Great Perfection Outer and Inner Preliminaries,#KEYS
136:
Sweet Mother, Just as there is a methodical progression of exercises for mental and physical education, isn't there a similar method to progress towards Sri Aurobindo's yoga?
It should vary with each individual.
Could you make a step-by-step programme for me to follow daily?
The mechanical regularity of a fixed programme is indispensable for physical, mental and vital development; but this mechanical rigidity has little or no effect on spiritual development where the spontaneity of an absolute sincerity is indispensable. Sri Aurobindo has written very clearly on this subject. And what he has written on it has appeared in The Synthesis Of Yoga.
However, as an initial help to set you on the path, I can tell you: (1) that on getting up. before starting the day, it is good to make an offering of this day to the Divine, an offering of all that one thinks, all that one is, all that one will do; (2) and at night, before going to sleep, it is good to review the day, taking note of all the times one has forgotten or neglected to make an offering of one's self or one's action, and to aspire or pray that these lapses do not recur. This is a minimum, a very small beginning - and it should increase with the sincerity of your consecration. 31 March 1965
~ The Mother, Some Answers From The Mother, [T1],#KEYS
137:He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our souls perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up. his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands up.n it. All is unified in that deepest many-sided relation.
~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,#KEYS
138:`No. Stay, doesn't matter.' He settled the black terry sweatband across his forehead, careful not to disturb the flat Sendai dermatrodes [1]. He stared at the deck on his lap, not really seeing it, seeing instead the shop window on Ninsei, the chromed shuriken burning with reflected neon. He glanced up. on the wall, just above the Sony, he'd hung her gift, tacking it there with a yellow-headed drawing pin through the hole at its center.
He closed his eyes.
Found the ridged face of the power stud.
And in the bloodlit dark behind his eyes, silver phosphenes boiling in from the edge of space, hypnagogic images jerking past like film compiled from random frames.
Symbols, figures, faces, a blurred, fragmented mandala of visual information.
Please, he prayed, now --
A gray disk, the color of Chiba sky.
Now --
Disk beginning to rotate, faster, becoming a sphere of paler gray. Expanding --And flowed, flowered for him, fluid neon origami trick, the unfolding of his distanceless home, his country, transparent 3D chessboard extending to infinity. Inner eye opening to the stepped scarlet pyramid of the Eastern Seaboard Fission Authority burning beyond the green cubes of Mitsubishi Bank of America, and high and very far away he saw the spiral arms of military systems, forever beyond his reach. ~ William Gibson, Neuromancer,#KEYS
139:The world is like a ride in an amusement park, and when you choose to go on it you think it's real because that's how powerful our minds are. The ride goes up.and down, around and around, it has thrills and chills, and it's very brightly colored, and it's very loud, and it's fun for a while. Many people have been on the ride a long time, and they begin to wonder, "Hey, is this real, or is this just a ride?" And other people have remembered, and they come back to us and say, "Hey, don't worry; don't be afraid, ever, because this is just a ride." And we ... kill those people. "Shut him up. I've got a lot invested in this ride, shut him up. Look at my furrows of worry, look at my big bank account, and my family. This has to be real." It's just a ride. But we always kill the good guys who try and tell us that, you ever notice that? And let the demons run amok ... But it doesn't matter, because it's just a ride. And we can change it any time we want. It's only a choice. No effort, no work, no job, no savings of money. Just a simple choice, right now, between fear and love. The eyes of fear want you to put bigger locks on your doors, buy guns, close yourself off. The eyes of love instead see all of us as one. Here's what we can do to change the world, right now, to a better ride. Take all that money we spend on weapons and defenses each year and instead spend it feeding and clothing and educating the poor of the world, which it would pay for many times over, not one human being excluded, and we could explore space, together, both inner and outer, forever, in peace. ~ Bill Hicks, #KEYS
140:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrup.ed vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up. one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel, #KEYS
141:Received him in their deathless harmonies.
All things were perfect there that flower in Time;
Beauty was there creation's native mould,
Peace was a thrilled volup.uous purity.
There Love fulfilled her gold and roseate dreams
And Strength her crowned and mighty reveries;
Desire climbed up. a swift omnipotent flame,
And Pleasure had the stature of the gods;
Dream walked along the highways of the stars;
Sweet common things turned into miracles:
Overtaken by the spirit's sudden spell,
Smitten by a divine passion's alchemy,
Pain's self compelled transformed to potent joy
Curing the antithesis twixt heaven and hell.
All life's high visions are embodied there,
Her wandering hopes achieved, her aureate combs
Caught by the honey-eater's darting tongue,
Her burning guesses changed to ecstasied truths,
Her mighty pantings stilled in deathless calm
And liberated her immense desires.
In that paradise of perfect heart and sense
No lower note could break the endless charm
Of her sweetness ardent and immaculate;
Her steps are sure of their intuitive fall.
After the anguish of the soul's long strife
At length were found calm and celestial rest
And, lapped in a magic flood of sorrowless hours,
Healed were his warrior nature's wounded limbs
In the encircling arms of Energies
That brooked no stain and feared not their own bliss.
In scenes forbidden to our pallid sense
Amid miraculous scents and wonder-hues
He met the forms that divinise the sight,
To music that can immortalise the mind
And make the heart wide as infinity
Listened, and captured the inaudible
~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,#KEYS
142:But if somewhere in your being - either in your body or even in your vital or mind, either in several parts or even in a single one - there is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up.(when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive it - either it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving up.ard, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right.... The next day, you are taken ill. So you say: "Still that? It is impossible! That should not happen." But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill.
~ The Mother, Questions And Answers 1953, 175,#KEYS
143:the second aid, the need for effort and aspiration, utsaha :::
The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up.the petty limitations ...
So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up.to it the charge of his Yoga.
~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,#KEYS
144:THE FOUR FOUNDATIONAL PRACTICES
Changing the Karmic Traces
Throughout the day, continuously remain in the awareness that all experience is a dream. Encounter all things as objects in a dream, all events as events in a dream, all people as people in a dream.
Envision your own body as a transparent illusory body. Imagine you are in a lucid dream during the entire day. Do not allow these reminders to be merely empty repetition. Each time you tell yourself, "This is a dream," actually become more lucid. Involve your body and your senses in becoming more present.
Removing Grasping and Aversion
Encounter all things that create desire and attachment as the illusory empty, luminous phenomena of a dream. Recognize your reactions to phenomena as a dream; all emotions, judgments, and preferences are being dreamt up. You can be certain that you are doing this correctly if immediately up.n remembering that your reaction is a dream, desire and attachment lessen.
Strengthening Intention
Before going to sleep, review the day and reflect on how the practice has been. Let memories of the day arise and recognize them as memories of dream. Develop a strong intention to be aware in the coming night's dreams. Put your whole heart into this intention and pray strongly for success.
Cultivating Memory and joyful Effort
Begin the day with the strong intention to maintain the practice. Review the night, developing happiness if you remembered or were lucid in your dreams. Recommit yourself to the practice, with the intention to become lucid if you were not, and to further develop lucidity if you were. At any time during the day or evening it is good to pray for success in practice. Generate as strong an intention as possible. This is the key to the practice, ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep,#KEYS
145:More often, he listened to the voice of Eros. Sometimes he watched the video feeds too, but usually, he just listened. Over the hours and days, he began to hear, if not patterns, at least common structures. Some of the voices spooling out of the dying station were consistent-broadcasters and entertainers who were overrepresented in the audio files archives, he guessed. There seemed to be some specific tendencies in, for want of a better term, the music of it too. Hours of random, fluting static and snatched bits of phrases would give way, and Eros would latch on to some word or phrase, fixating on it with greater and greater intensity until it broke apart and the randomness poured back in.
"... are, are, are, ARE, ARE, ARE... "
Aren't, Miller thought, and the ship suddenly shoved itself up. leaving Miller's stomach about half a foot from where it had been. A series of loud clanks followed, and then the brief wail of a Klaxon. "Dieu! Dieu!" someone shouted. "Bombs son vamen roja! Going to fry it! Fry us toda!"
There was the usual polite chuckle that the same joke had occasioned over the course of the trip, and the boy who'd made it-a pimply Belter no more than fifteen years old-grinned with pleasure at his own wit. If he didn't stop that shit, someone was going to beat him with a crowbar before they got back to Tycho. But Miller figured that someone wasn't him.
A massive jolt forward pushed him hard into the couch, and then gravity was back, the familiar 0.3 g. Maybe a little more. Except that with the airlocks pointing toward ship's down, the pilot had to grapple the spinning skin of Eros' belly first. The spin gravity made what had been the ceiling the new floor; the lowest rank of couches was now the top; and while they rigged the fusion bombs to the docks, they were all going to have to climb up.onto a cold, dark rock that was trying to fling them off into the vacuum.
Such were the joys of sabotage. ~ James S A Corey, Leviathan Wakes,#KEYS
146:It doesnt interest me what you do for a living. I want to know what you ache for, and if you dare to dream of meeting your hearts longing. It doesnt interest me how old you are. I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive. It doesnt interest me what planets are squaring your moon. I want to know if you have touched the center of your own sorrow, if you have been opened by lifes betrayals or have become shriveled and closed from fear of further pain!I want to know if you can sit with pain, mine or your own, without moving to hide it or fade it, or fix it. I want to know if you can be with joy, mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic, to remember the limitations of being human. It doesnt interest me if the story you are telling me is true. I want to know if you can disappoint another to be true to yourself; if you can bear the accusation of betrayal and not betray your own soul; if you can be faithlessand therefore trustworthy. I want to know if you can see beauty even when its not pretty, every day,and if you can source your own life from its presence. I want to know if you can live with failure, yours and mine, and still stand on the edge of the lake and shout to the silver of the full moon, Yes! It doesnt interest me to know where you live or how much money you have. I want to know if you can get up. after the night of grief and despair, weary and bruised to the bone, and do what needs to be done to feed the children. It doesnt interest me who you know or how you came to be here. I want to know if you will stand in the center of the fire with me and not shrink back. It doesnt interest me where or what or with whom you have studied. I want to know what sustains you, from the inside, when all else falls away. I want to know if you can be alone with yourself and if you truly like the company you keep in the empty moments.
~ Oriah Mountain Dreamer,#KEYS
147:
Sweet Mother, here it is written: "There is a Yoga-Shakti lying coiled or asleep..." How can it be awakened?
I think it awakens quite naturally the moment one takes the resolution to do the yoga. If the resolution is sincere and one has an aspiration, it wakes up.by itself.
In fact, it is perhaps its awakening which gives the aspiration to do yoga.
It is possible that it is a result of the Grace... or after some conversation or reading, something that has suddenly given you the idea and aspiration to know what yoga is and to practise it. Sometimes just a simple conversation with someone is enough or a passage one reads from a book; well, it awakens this Yoga-Shakti and it is this which makes you do your yoga.
One is not aware of it at first - except that something has changed in our life, a new decision is taken, a turning.
What is it, this Yoga-Shakti, Sweet Mother?
It is the energy of progress. It is the energy which makes you do the yoga, precisely, makes you progress - consciously. It is a conscious energy.
In fact, the Yoga-Shakti is the power to do yoga.
Sweet Mother, isn't it more difficult to draw the divine forces from below?
I think it is absolutely useless.
Some people think that there are more reserves of energy - I have heard this very often: a great reserve of energy - in the earth, and that if they draw this energy into themselves they will be able to do things; but it is always mixed.
The divine Presence is everywhere, that's well understood. And in fact, there is neither above nor below. What is called above and below, I think that is rather the expression of a degree of consciousness or a degree of materiality; there is the more unconscious and the less unconscious, there is what is subconscious and what is sup.rconscious, and so we say above and below for the facility of speech.
But in fact, the idea is to draw from the energies of the earth which, when you are standing up. are under your feet, that is, below in relation to you. But these energies are always mixed, and mostly they are terribly dark.
~ The Mother, Questions And Answers 1955,#KEYS
148:If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up. in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life.
The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE.
And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE. ~ Alfred Korzybski, Manhood of Humanity,#KEYS
149:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.
You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.
You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.
You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.
Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.
When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.
In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.
Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.
You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.
You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,#KEYS
150:reading :::
Self-Help Reading List:
James Allen As a Man Thinketh (1904)
Marcus Aurelius Meditations (2nd Century)
The Bhagavad-Gita
The Bible
Robert Bly Iron John (1990)
Boethius The Consolation of Philosophy (6thC)
Alain de Botton How Proust Can Change Your Life (1997)
William Bridges Transitions: Making Sense of Life's Changes (1980)
David Brooks The Road to Character (2015)
Brené Brown Daring Greatly (2012)
David D Burns The New Mood Therapy (1980)
Joseph Campbell (with Bill Moyers) The Power of Myth (1988)
Richard Carlson Don't Sweat The Small Stuff (1997)
Dale Carnegie How to Win Friends and Influence People (1936)
Deepak Chopra The Seven Spiritual Laws of Success (1994)
Clayton Christensen How Will You Measure Your Life? (2012)
Paulo Coelho The Alchemist (1988)
Stephen Covey The 7 Habits of Highly Effective People (1989)
Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991)
The Dalai Lama & Howard Cutler The Art of Happiness (1999)
The Dhammapada (Buddha's teachings)
Charles Duhigg The Power of Habit (2011)
Wayne Dyer Real Magic (1992)
Ralph Waldo Emerson Self-Reliance (1841)
Clarissa Pinkola Estes Women Who Run With The Wolves (1996)
Viktor Frankl Man's Search For Meaning (1959)
Benjamin Franklin Autobiography (1790)
Shakti Gawain Creative Visualization (1982)
Daniel Goleman Emotional Intelligence (1995)
John Gray Men Are From Mars, Women Are From Venus (1992)
Louise Hay You Can Heal Your Life (1984)
James Hillman The Soul's Code: In Search of Character and Calling (1996)
Susan Jeffers Feel The Fear And Do It Anyway (1987)
Richard Koch The 80/20 Principle (1998)
Marie Kondo The Life-Changing Magic of Tidying Up (2014)
Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989)
Lao-Tzu Tao-te Ching (The Way of Power)
Maxwell Maltz Psycho-Cybernetics (1960)
Abraham Maslow Motivation and Personality (1954)
Thomas Moore Care of the Soul (1992)
Joseph Murphy The Power of Your Subconscious Mind (1963)
Norman Vincent Peale The Power of Positive Thinking (1952)
M Scott Peck The Road Less Traveled (1990)
Anthony Robbins Awaken The Giant Within (1991)
Florence Scovell-Shinn The Game of Life and How To Play It (1923)
Martin Seligman Learned Optimism (1991)
Samuel Smiles Self-Help (1859)
Pierre Teilhard de Chardin The Phenomenon of Man (1955)
Henry David Thoreau Walden (1854)
Marianne Williamson A Return To Love (1993)
~ Tom Butler-Bowdon, 50 Self-Help,#KEYS
151:
When one is bored, Mother, does that mean one does not progress?
At that time, yes, certainly without a doubt; not only does one not progress, but one misses an opportunity for progressing. There was a concurrence of circumstances which seemed to you dull, boring, stup.d and you were in their midst; well, if you get bored, it means that you yourself are as boring as the circumstances! And that is a clear proof that you are simply not in a state of progress. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you make a little effort within yourself at that time, if you tell yourself: "Wait a bit, what is it that I should learn? What does all that bring to me so that I may learn something? What progress should I make in overcoming myself? What is the weakness that I must overcome? What is the inertia that I must conquer?" If you say that to yourself, you will see the next minute you are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousness.
And then, you know, most people when they get bored, instead of trying to rise a step higher, descend a step lower, they become still worse than what they were, and they do all the stup.d things that others do, go in for all the vulgarities, all the meannesses, everything, in order to amuse themselves. They get intoxicated, take poison, ruin their health, ruin their brain, they utter crudities. They do all that because they are bored. Well, if instead of going down, one had risen up. one would have profited by the circumstances. Instead of profiting, one falls a little lower yet than where one was. When people get a big blow in their life, some misfortune (what men call "misfortune", there are people who do have misfortunes), the first thing they try to do is to forget it - as though one did not forget quickly enough! And to forget, they do anything whatsoever. When there is something painful, they want to distract themselves - what they call distraction, that is, doing stup.d things, that is to say, going down in their consciousness, going down a little instead of rising up.... Has something extremely painful happened to you, something very grievous? Do not become stup.fied, do not seek forgetfulness, do not go down into the inconscience; you must go to the end and find the light that is behind, the truth, the force and the joy; and for that you must be strong and refuse to slide down. But that we shall see a little later, my children, when you will be a little older. ~ The Mother, Questions And Answers 1953, 50,#KEYS
152:This is true in a general way; when those born scattered over the world at great distances from one another are driven by circumstances or by an impulsion to come and gather here, it is almost always because they have met in one life or another (not all in the same life) and because their psychic being has felt that they belonged to the same family; so they have taken an inner vow to continue to act together and collaborate. That is why even though they are born far from one another, there is something which compels them to come together; it is the psychic being, the psychic consciousness that is behind. And only to the extent the psychic consciousness is strong enough to order and organise the circumstances or the life, that is, strong enough not to allow itself to be opposed by outside forces, outside life movements, can people meet.
It is profoundly true in reality; there are large "families of beings" who work for the same cause, who have gathered in more or less large numbers and who come in group. as it were. It is as though at certain times there were awakenings in the psychic world, as though lots of little sleeping children were being called to wake up. "It is time, quick, quick, go down!" And they hurry down. And sometimes they do not drop at the same place, they are dispersed, yet there is something within which troubles them, pushes them; for one reason or another they are drawn close and that brings them together. But it is something deep in the being, something that is not at all on the surface; otherwise, even if people met they would not perhaps become aware of the bond. People meet and recognise each other only to the extent they become conscious of their psychic being, obey their psychic being, are guided by it; otherwise there is all that comes in to oppose it, all that veils, all that stup.fies, all those obstacles to prevent you from finding yourself in your depths and being able to collaborate truly in the work. You are tossed about by the forces of Nature.
There is only one solution, to find your psychic being and once it is found to cling to it desperately, to let it guide you step by step whatever be the obstacle. That is the only solution. All this I did not write but I explained it to that lady. She had put to me the question: "How did I happen to come here?" I told her that it was certainly not for reasons of the external consciousness, it was something in her inner being that had pushed her. Only the awakening was not strong enough to overcome all the rest and she returned to the ordinary life for very ordinary reasons of living. ~ The Mother, Questions And Answers 1953,#KEYS
153:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular volup.uousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about her. But the universal mother is not an idea of mine; I did not think her up. I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry.
As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star.
And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother.
~ Hermann Hesse, Narcissus and Goldmund,#KEYS
154:10000 :::
The Only Way Out:
... Once you have no more desires, no more attachments, once you have given up.all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Sup.eme and that never fails - once you give up.attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a 'bang' like that, instead of saying, 'Oh, this is bad' or 'This circumstance is difficult,' you say, 'My surrender is not perfect.' Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble.
You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.
But where to get such a strength?
Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the sup.eme goal, sup.eme light, sup.eme knowledge, sup.eme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up. And don't believe that it is difficult to do. It is because the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for sup.ort, you concentrate and you pray - inside, to the sup.eme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the sup.ort is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the sup.eme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Sup.eme who takes it up.and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child
~ The Mother, Words Of The Mother III, [T1],#KEYS
155:Sri Aurobindo tells us that surrender is the first and absolute condition for doing the yoga. Therefore it is not merely one of the required qualities, it is the very first indispensable attitude for commencing the yoga.
If you are not decided to make a total surrender, you cannot begin. But to make your surrender total, all the other qualities are necessary: sincerity, faith, devotion and aspiration.
And I add another one : endurance. Because if you are not able to face difficulties without getting discouraged, without giving up.under the pretext that it is too difficult, if you are not able to receive blows and continue all the same, to "pocket" them, as it is said,—you receive blows because of your defects : you put them into your pocket and continue to march on without faltering; if you cannot do that with endurance, you will not go very far; at the first turning, when you lose sight of the little habitual life, you despair and give up.the game.
The most material form of endurance is perseverance. Unless you are resolved to begin the same thing over again a thousand times if needed, you will arrive nowhere.
People come to me in despair : "But I thought it had been done, and I have to begin again !" And if they are told, "But it is nothing, you have to begin probably a hundred times, two hundred times, a thousand times", they lose all courage.
You take one step forward and you believe you are solid, but there will be always something that will bring about the same difficulty a little farther ahead.
You believe you have solved the problem, but will have to solve it again, it will present itself with just a little difference in its appearance, but it will be the same problem.
Thus there are people who have a fine experience and they exclaim, "Now, it is done !" Then things settle down, begin to fade, go behind a veil, and all on a sudden, something quite unexpected, a thing absolutely commonplace, that appears to be of no interest at all, comes before them and closes up.the road. Then you lament: "Of what use is this progress that I have made, if I am to begin again !
Why is it so? I made an effort, I succeeded, I arrived at something and now it is as if I had done nothing. It is hopeless". This is because there is still the "I" and this "I" has no endurance.
If you have endurance, you say : "All right, I will begin again and again as long as necessary, a thousand times, ten thousand times, a million times, if necessary, but I will go to the end and nothing can stop me on the way".
That is very necessary.
Now, to sum up. we will put at the head of our list surrender. That is to say, we accept the fact that one must, in order to do the integral yoga, take the resolution of surrendering oneself wholly to the Divine. There is no other way, it is the way. ~ The Mother,#KEYS
156:What do you mean by these words: 'When you are in difficulty, widen yourself'?
I am speaking, of course, of difficulties on the path of yoga, incomprehension, limitations, things like obstacles, which prevent you from advancing. And when I say "widen yourself", I mean widen your consciousness.
Difficulties always arise from the ego, that is, from your more or less egoistic personal reaction to circumstances, events and people around you, to the conditions of your life. They also come from that feeling of being closed up.in a sort of shell, which prevents your consciousness from uniting with higher and vaster realities.
One may very well think that one wants to be vast, wants to be universal, that all is the expression of the Divine, that one must have no egoism - one may think all sorts of things - but that is not necessarily a cure, for very often one knows what one ought to do, and yet one doesn't do it, for one reason or another.
But if, when you have to face anguish, suffering, revolt, pain or a feeling of helplessness - whatever it may be, all the things that come to you on the path and which precisely are your difficulties-if physically, that is to say, in your body- consciousness, you can have the feeling of widening yourself, one could say of unfolding yourself - you feel as it were all folded up. one fold on another like a piece of cloth which is folded and refolded and folded again - so if you have this feeling that what is holding and strangling you and making you suffer or paralysing your movement, is like a too closely, too tightly folded piece of cloth or like a parcel that is too well-tied, too well-packed, and that slowly, gradually, you undo all the folds and stretch yourself out exactly as one unfolds a piece of cloth or a sheet of paper and spreads it out flat, and you lie flat and make yourself very wide, as wide as possible, spreading yourself out as far as you can, opening yourself and stretching out in an attitude of complete passivity with what I could call "the face to the light": not curling back up.n your difficulty, doubling up.on it, shutting it in, so to say, into yourself, but, on the contrary, unfurling yourself as much as you can, as perfectly as you can, putting the difficulty before the Light - the Light which comes from above - if you do that in all the domains, and even if mentally you don't succeed in doing it - for it is sometimes difficult - if you can imagine yourself doing this physically, almost materially, well, when you have finished unfolding yourself and stretching yourself out, you will find that more than three-quarters of the difficulty is gone. And then just a little work of receptivity to the Light and the last quarter will disappear.
This is much easier than struggling against a difficulty with one's thought, for if you begin to discuss with yourself, you will find that there are arguments for and against which are so convincing that it is quite impossible to get out of it without a higher light. Here, you do not struggle against the difficulty, you do not try to convince yourself; ah! you simply stretch out in the Light as though you lay stretched on the sands in the sun. And you let the Light do its work. That's all. ~ The Mother, Questions And Answers, Volume-8, page no.286-288),#KEYS
157:Sometimes one cannot distinguish adverse forces from other forces.
That happens when one is quite unconscious. There are only two cases when this is possible: you are either very unconscious of the movements of your being - you have not studied, you have not observed, you do not know what is happening within you - or you are absolutely insincere, that is, you play the ostrich in order not to see the reality of things: you hide your head, you hide your observation, your knowledge and you say, "It is not there." But indeed the latter I hope is not in question here. Hence it is simply because one has not the habit of observing oneself that one is so unconscious of what is happening within.
Have you ever practised distinguishing what comes from your mind, what comes from your vital, what comes from your physical?... For it is mixed up. it is mixed up.in the outward appearance. If you do not take care to distinguish, it makes a kind of soup. all that together. So it is indistinct and difficult to discoveR But if you observe yourself, after some time you see certain things, you feel them to be there, like that, as though they were in your skin; for some other things you feel you would have to go within yourself to find out from where they come; for other things, you have to go still further inside, or otherwise you have to rise up.a little: it comes from unconsciousness. And there are others; then you must go very deep, very deep to find out from where they come. This is just a beginning.
Simply observe. You are in a certain condition, a certain undefinable condition. Then look: "What! how is it I am like that?" You try to see first if you have fever or some other illness; but it is all right, everything is all right, there's neither headache nor fever, the stomach is not protesting, the heart is functioning as it should, indeed, all's well, you are normal. "Why then am I feeling so uneasy?"... So you go a little further within. It depends on cases. Sometimes you find out immediately: yes, there was a little incident which wasn't pleasant, someone said a word that was not happy or one had failed in his task or perhaps did not know one's lesson very well, the teacher had made a remark. At the time, one did not pay attention properly, but later on, it begins to work, leaves a painful impression. That is the second stage. Afterwards, if nothing happened: "All's well, everything is normal, everything usual, I have nothing to note down, nothing has happened: why then do I feel like that?" Now it begins to be interesting, because one must enter much more deeply within oneself. And then it can be all sorts of things: it may be precisely the expression of an attack that is preparing; it may be a little inner anxiety seeking the progress that has to be made; it may be a premonition that there is somewhere in contact with oneself something not altogether harmonious which one has to change: something one must see, discover, change, on which light is to be put, something that is still there, deep down, and which should no longer be there. Then if you look at yourself very carefully, you find out: "There! I am still like that; in that little corner, there is still something of that kind, not clear: a little selfishness, a little ill-will, something refusing to change." So you see it, you take it by the tip of its nose or by the ear and hold it up.in full light: "So, you were hiding! you are hiding? But I don't want you any longer." And then it has to go away.
This is a great progress.
~ The Mother, Questions And Answers 1953, 102-104, [T4],#KEYS
158:DHARANA
NOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point.
We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its sup.ort, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he sup.osed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks.
Sup.ose you have chosen a white cross. It will move its bar up.and down, elongate the bar, turn the bar oblique, get its arms unequal, turn up.ide down, grow branches, get a crack around it or a figure up.n it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different!
Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana.
For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are sup.osed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded.
~ Aleister Crowley, Liber ABA,#KEYS
159:(Nirodbaran:) "It was the first week of January 1930.
At about 3 p.m., I reached Dilip Kumar Roy's place. "Oh, you have come! Let us go," he said, and cutting a rose from his terrace-garden he added, "Offer this to the Mother." When we arrived at the Ashram he left me at the present Reading Room saying, "Wait here." My heart was beating nervously as if I were going to face an examination. A stately chair in the middle of the room attracted momentarily my attention. In a short while the Mother came accompanied by Nolini, Amrita and Dilip. She took her seat in the chair, the others stood by her side. I was dazzled by the sight. Was it a ‘visionary gleam’ or a reality? Nothing like it had I seen before. Her fair complexion, set off by a finely coloured sari and a headband, gave me the impression of a goddess such as we see in pictures or in the idols during the Durga Puja festival. She was all smiles and redolent with grace. I sup.ose this was the Mahalakshmi smile Sri Aurobindo had spoken of in his book The Mother. She bathed me in the cascade of her smile and heart-melting look. I stood before her, shy and speechless, made more so by the presence of the others who were enjoying the silent sweet spectacle. Minutes passed. Then I offered to her hand my rose and did my pranam at her feet which had gold anklets on them. She stooped and blessed me. On standing up. I got again the same enchanting smile like moonbeams from a magic sky. After a time she said to the others, "He is very shy." "[1]
(Amal Kiran:) "Now to come back to all the people, all – the undamned all who were there in the Ashram. Very soon after my coming Dilip Kumar Roy came with Sahana Devi. They came and settled down. And, soon after that, I saw the face of my friend Nirod. It was of course an unforgettable face. (laughter) I think he had come straight from England or via some place in Bengal, but he carried something of the air of England. (laughter) He had passed out as a doctor at Edinburgh. I saw him, we became friends and we have remained friends ever since. But when he came as a doctor he was not given doctoring work here. As far as I remember he was made the head of a timber godown! (laughter) All sorts of strange jobs were being given to people. Look at the first job I got. The Mother once told me, "I would like you to do some work." I said, "All right, I am prepared to do some work." Then she said,"Will you take charge of our stock of furniture?" (laughter)"[2]
(Amal Kiran:) "To return to my friend Nirod – it was after some time that he got the Dispensary. I don't know whether he wanted it, or liked it or not, but he established his reputation as the frowning physician. (laughter) People used to come to him with a cold and he would stand and glare at them, and say, "What? You have a cold!" Poor people, they would simply shiver (laughter) and this had a very salutary effect because they thought that it was better not to fall ill than face the doctor's drastic disapproval of any kind of illness which would give him any botheration. (laughter) But he did his job all right, and every time he frightened off a patient he went to his room and started trying to write poetry (laughter) – because that, he thought, was his most important job. And, whether he succeeded as a doctor or not, as a poet he has eminently succeeded. Sri Aurobindo has really made him a poet.
The doctoring as well as the poetry was a bond between us, because my father had been a doctor and medicine ran in my blood. We used to discuss medical matters sometimes, but more often the problems and pains of poetry."[3] ~ https://wiki.auroville.org.in/wiki/Nirodbaran#KEYS
160:
Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?
Oh! This, this doesn't exist, the other person's idea and one's own idea.
Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up. catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up.there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stup.d.
But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
Now, there we are. Nobody has any questions, no?
That's enough? Finished! ~ The Mother, Questions And Answers 1955,#KEYS
161:Darkness
I had a dream, which was not all a dream.
The bright sun was extinguish'd, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and went-and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and all hearts
Were chill'd into a selfish prayer for light:
And they did live by watchfires-and the thrones,
The palaces of crowned kings-the huts,
The habitations of all things which dwell,
Were burnt for beacons; cities were consum'd,
And men were gather'd round their blazing homes
To look once more into each other's face;
Happy were those who dwelt within the eye
Of the volcanos, and their mountain-torch:
A fearful hope was all the world contain'd;
Forests were set on fire-but hour by hour
They fell and faded-and the crackling trunks
Extinguish'd with a crash-and all was black.
The brows of men by the despairing light
Wore an unearthly aspect, as by fits
The flashes fell up.n them; some lay down
And hid their eyes and wept; and some did rest
Their chins up.n their clenched hands, and smil'd;
And others hurried to and fro, and fed
Their funeral piles with fuel, and look'd up.br>With mad disquietude on the dull sky,
The pall of a past world; and then again
With curses cast them down up.n the dust,
And gnash'd their teeth and howl'd: the wild birds shriek'd
And, terrified, did flutter on the ground,
And flap their useless wings; the wildest brutes
Came tame and tremulous; and vipers crawl'd
And twin'd themselves among the multitude,
Hissing, but stingless-they were slain for food.
And War, which for a moment was no more,
Did glut himself again: a meal was bought
With blood, and each sate sullenly apart
Gorging himself in gloom: no love was left;
All earth was but one thought-and that was death
Immediate and inglorious; and the pang
Of famine fed up.n all entrails-men
Died, and their bones were tombless as their flesh;
The meagre by the meagre were devour'd,
Even dogs assail'd their masters, all save one,
And he was faithful to a corse, and kept
The birds and beasts and famish'd men at bay,
Till hunger clung them, or the dropping dead
Lur'd their lank jaws; himself sought out no food,
But with a piteous and perpetual moan,
And a quick desolate cry, licking the hand
Which answer'd not with a caress-he died.
The crowd was famish'd by degrees; but two
Of an enormous city did survive,
And they were enemies: they met beside
The dying embers of an altar-place
Where had been heap'd a mass of holy things
For an unholy usage; they rak'd up.
And shivering scrap'd with their cold skeleton hands
The feeble ashes, and their feeble breath
Blew for a little life, and made a flame
Which was a mockery; then they lifted up.br>Their eyes as it grew lighter, and beheld
Each other's aspects-saw, and shriek'd, and died-
Even of their mutual hideousness they died,
Unknowing who he was up.n whose brow
Famine had written Fiend. The world was void,
The populous and the powerful was a lump,
Seasonless, herbless, treeless, manless, lifeless-
A lump of death-a chaos of hard clay.
The rivers, lakes and ocean all stood still,
And nothing stirr'd within their silent depths;
Ships sailorless lay rotting on the sea,
And their masts fell down piecemeal: as they dropp'd
They slept on the abyss without a surge-
The waves were dead; the tides were in their grave,
The moon, their mistress, had expir'd before;
The winds were wither'd in the stagnant air,
And the clouds perish'd; Darkness had no need
Of aid from them-She was the Universe.
~ George Gordon Byron,#KEYS
162::::
As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up. perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and up.eaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will sup.ort the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the sup.eme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up.of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,#KEYS
163:Of course we do." Dresden's voice was cutting. "But you're thinking too small. Building humanity's greatest empire is like building the world's largest anthill. Insignificant. There is a civilization out there that built the protomolecule and hurled it at us over two billion years ago. They were already gods at that point. What have they become since then? With another two billion years to advance?"
With a growing dread, Holden listened to Dresden speak. This speech had the air of something spoken before. Perhaps many times. And it had worked. It had convinced powerful people. It was why Protogen had stealth ships from the Earth shipyards and seemingly limitless behind-the-scenes sup.ort.
"We have a terrifying amount of catching up.to do, gentlemen," Dresden was saying. "But fortunately we have the tool of our enemy to use in doing it."
"Catching up." a soldier to Holden's left said. Dresden nodded at the man and smiled.
"The protomolecule can alter the host organism at the molecular level; it can create genetic change on the fly. Not just DNA, but any stable replicatoR But it is only a machine. It doesn't think. It follows instructions. If we learn how to alter that programming, then we become the architects of that change."
Holden interrup.ed. "If it was sup.osed to wipe out life on Earth and replace it with whatever the protomolecule's creators wanted, why turn it loose?"
"Excellent question," Dresden said, holding up.one finger like a college professor about to deliver a lecture. "The protomolecule doesn't come with a user's manual. In fact, we've never before been able to actually watch it carry out its program. The molecule requires significant mass before it develops enough processing power to fulfill its directives. Whatever they are."
Dresden pointed at the screens covered with data around them.
"We are going to watch it at work. See what it intends to do. How it goes about doing it. And, hopefully, learn how to change that program in the process."
"You could do that with a vat of bacteria," Holden said.
"I'm not interested in remaking bacteria," Dresden said.
"You're fucking insane," Amos said, and took another step toward Dresden. Holden put a hand on the big mechanic's shoulder.
"So," Holden said. "You figure out how the bug works, and then what?"
"Then everything. Belters who can work outside a ship without wearing a suit. Humans capable of sleeping for hundreds of years at a time flying colony ships to the stars. No longer being bound to the millions of years of evolution inside one atmosphere of pressure at one g, slaves to oxygen and water. We decide what we want to be, and we reprogram ourselves to be that. That's what the protomolecule gives us."
Dresden had stood back up.as he'd delivered this speech, his face shining with the zeal of a prophet.
"What we are doing is the best and only hope of humanity's survival. When we go out there, we will be facing gods."
"And if we don't go out?" Fred asked. He sounded thoughtful.
"They've already fired a doomsday weapon at us once," Dresden said.
The room was silent for a moment. Holden felt his certainty slip. He hated everything about Dresden's argument, but he couldn't quite see his way past it. He knew in his bones that something about it was dead wrong, but he couldn't find the words. Naomi's voice startled him.
"Did it convince them?" she asked.
"Excuse me?" Dresden said.
"The scientists. The technicians. Everyone you needed to make it happen. They actually had to do this. They had to watch the video of people dying all over Eros. They had to design those radioactive murder chambers. So unless you managed to round up.every serial killer in the solar system and send them through a postgraduate program, how did you do this?"
"We modified our science team to remove ethical restraints."
Half a dozen clues clicked into place in Holden's head. ~ James S A Corey, Leviathan Wakes,#KEYS
164:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before.
This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call up.n your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly."
So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up. to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years....
I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work up.n it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action up.n the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951,#KEYS
165:
Why do we forget our dreams?
Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication.
For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up. if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication.
Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up. it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up.suddenly at that moment, you remember it. There are people who have made the experiment, who have got up.at certain fixed hours of the night and when they wake up.suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.
After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us sup.ose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up.without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up.you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up.first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up. do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up.to the beginning.
Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up. take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.
Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.
But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.
Why are two dreams never alike?
Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves.
You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!
~ The Mother, Questions And Answers 1953, 36?,#KEYS
166:How to Meditate
Deep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.
Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.
For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.
It is for the sound that we will use I AM, not for the meaning of it.
The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.
Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...
We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.
Very simple.
Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.
Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.
Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.
As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.
When and Where to Meditate
How long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.
Try to avoid meditating right after eating or right before bed.
Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.
A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back sup.ort is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back sup.ort. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.
Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disrup.ion in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.
Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrup.ed and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.
Make sure to take a coup.e of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.
As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.
So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation,#KEYS
167:Chapter 18 - Trapped in a Dream
(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)
Hey, man.
Hey.
Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?
I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.
No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up.getting hit by a car, but then, I just woke up.because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.
Oh yeah, those are called false awakenings. I used to have those all the time.
Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up. but, but I'm just waking up.into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.
I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.
What, you read it in your dream?
No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?
Uh, yeah yeah, he won an award for that one.
Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?
And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up.to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up.at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."
So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, sup.osedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.
And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.
And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was sup.osed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up.to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.
Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."
And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?
Right.
So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up. I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.
So what happened? I mean how did you finally get out of it?
Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.
Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up. but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up.for real. How do you really wake up.
I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up. you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,#KEYS
168:
The whole question.
The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up. in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act up.n others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have up.n yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise up.n yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?...
Even if one thinks over it, perhaps one is not able to answer!
One cannot explain?
No.
It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts up.n that from within and the one from within acts up.n that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action up.n your will? No?
I do not know.
Oh! I am putting very difficult problems! But, my children, I was preoccup.ed with that when I was a child of five!... So I thought you must have been preoccup.ed with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself up.n a screen, as in the cinema, and then look at yourself moving on it? How interesting it is!
This is the first step.
You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up.all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that.
This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that.
And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on.
And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and up.et all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like.
It seems to me this is worth the trouble. I believe it is the most interesting thing.
...
You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act up.n one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown up.n the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant.
To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished.
There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy up.n you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up.and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are up.n earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it.
And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny.
This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953, 199,#KEYS
169:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.
And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, up.n the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might sup.ose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.
It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I sup.lied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?
A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up. and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.
Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of sup.lying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The sup.lying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occup.tion, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occup.ing vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage
Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.
Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!
"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."
Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up.of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!
'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,#KEYS
1:Hurry up. please, its time. ~ t-s-eliot, @wisdomtrove 2:In my integrity I'll wrap me up. ~ horace, @wisdomtrove 3:Adults are only kids grown up.~ walt-disney, @wisdomtrove 4:If you can't do it, give up. ~ sigmund-freud, @wisdomtrove 5:Never miss a chance to shut up.~ will-rogers, @wisdomtrove 6:When death calls, people wake up. ~ tim-freke, @wisdomtrove 7:Take up.the battle. Take it up. ~ maya-angelou, @wisdomtrove 8:the only mortal sin is giving up. ~ stephen-king, @wisdomtrove 9:Tell your lizard (brain) to shut up. ~ seth-godin, @wisdomtrove 10:Don't waste your youth growing up. ~ pablo-picasso, @wisdomtrove 11:Screw-up. are the mark of excellence. ~ tom-peters, @wisdomtrove 12:I see somebody dying, I pick him up. ~ mother-teresa, @wisdomtrove 13:It is no use trying to sum people up. ~ virginia-woolf, @wisdomtrove 14:But I don't give up. I forget why not. ~ dorothy-parker, @wisdomtrove 15:Effort + the courage to show up.= enough. ~ brene-brown, @wisdomtrove 16:It matters if you just don't give up. ~ stephen-hawking, @wisdomtrove 17:Get this in mind early: We never grow up. ~ richard-bach, @wisdomtrove 18:Nobody likes to see a stup.d guy wise up. ~ stephen-king, @wisdomtrove 19:Speak up. Not just tomorrow, but every day. ~ seth-godin, @wisdomtrove 20:If you don't have a passion, you'll give up. ~ steve-jobs, @wisdomtrove 21:I have the power to handle whatever comes up. ~ les-brown, @wisdomtrove 22:It matters that you don't just give up. ~ stephen-hawking, @wisdomtrove 23:A winner is a dreamer who never gives up. ~ nelson-mandela, @wisdomtrove 24:Egotism, pride, etc. must be given up. ~ swami-vivekananda, @wisdomtrove 25:It is my last wish to be burried sitting up. ~ bette-davis, @wisdomtrove 26:You have to stand out if you want to move up. ~ tom-peters, @wisdomtrove 27:Everyone grows old but not everyone grows up. ~ maya-angelou, @wisdomtrove 28:The brain is where most people really screw up. ~ tim-ferris, @wisdomtrove 29:I gave my whole heart up. for him to hold. ~ geoffrey-chaucer, @wisdomtrove 30:One cannot really be a Catholic and grown up. ~ george-orwell, @wisdomtrove 31:You would have to be half-mad to dream me up. ~ lewis-carroll, @wisdomtrove 32:A Fourth Estate, of Able Editors, springs up. ~ thomas-carlyle, @wisdomtrove 33:A saint is a sinner who never gave up. ~ paramahansa-yogananda, @wisdomtrove 34:I sleep in the nude but I pull the sheets up. ~ marilyn-monroe, @wisdomtrove 35:Invest in inflation; it's the only thing going up. ~ mark-twain, @wisdomtrove 36:The world is run by the people who show up. ~ benjamin-franklin, @wisdomtrove 37:For my part, I will never give up. and I mean never. ~ elon-musk, @wisdomtrove 38:Grown up. are certainly very strange. ~ antoine-de-saint-exup.ry, @wisdomtrove 39:Never memorize something that you can look up. ~ albert-einstein, @wisdomtrove 40:Scattered wits take a long time in picking up. ~ charles-dickens, @wisdomtrove 41:Without passion, any rational person would give up. ~ steve-jobs, @wisdomtrove 42:Invest in inflation. It is the only thing going up. ~ will-rogers, @wisdomtrove 43:My trouble was I had a mind but I couldn't make it up. ~ dr-seuss, @wisdomtrove 44:The body is meant to be seen, not all covered up. ~ marilyn-monroe, @wisdomtrove 45:Your path is not narrow... so you can't mess it up. ~ esther-hicks, @wisdomtrove 46:A dame that knows the ropes isn't likely to get tied up. ~ mae-west, @wisdomtrove 47:Grown-up. always say that things are complicated. ~ nicholas-sparks, @wisdomtrove 48:Men all do about the same thing when they wake up. ~ john-steinbeck, @wisdomtrove 49:You can't hire someone else to do your push-up. for you. ~ jim-rohn, @wisdomtrove 50:Life's too short. If you're passionate - stand up. ~ richard-branson, @wisdomtrove 51:When you're wrong admit it, when you're right, shut up. ~ ogden-nash, @wisdomtrove 52:Experimentation is the key to & 53:If carrots got you drunk, rabbits would be messed-up. ~ mitch-hedberg, @wisdomtrove 54:unbroken happiness is a bore: it should have up. and downs. ~ moliere, @wisdomtrove 55:I have never grown up. but I will never stop growing. ~ arthur-c-carke, @wisdomtrove 56:In everything we do, the serpent ego is rising up. ~ swami-vivekananda, @wisdomtrove 57:Steak on the plate went up. Steak on the hoof went down. ~ will-rogers, @wisdomtrove 58:Often have brief words laid men low and then raise them up. ~ sophocles, @wisdomtrove 59:Good painter imitates nature, bad ones spews it up. ~ miguel-de-cervantes, @wisdomtrove 60:How many times must a man look up. before he can see the sky? ~ bob-dylan, @wisdomtrove 61:If we bury you ass up. I’ve got a place to park my bike. ~ robin-williams, @wisdomtrove 62:When you see your dream as dream, you wake up. ~ sri-nisargadatta-maharaj, @wisdomtrove 63:You are staring at me like you were going to eat me up. ~ nicholas-sparks, @wisdomtrove 64:I don't like to beat people down. They need to be lifted up. ~ joel-osteen, @wisdomtrove 65:It takes years to build up. it takes moments to destroy. ~ haruki-murakami, @wisdomtrove 66:Men are my hobby, if I ever got married I'd have to give it up. ~ mae-west, @wisdomtrove 67:Money never made a fool of anybody; it only shows them up. ~ elbert-hubbard, @wisdomtrove 68:We are so busy that the truth about our lives can't catch up. ~ brene-brown, @wisdomtrove 69:You must get money to chase you, but never let it catch up. ~ denis-waitley, @wisdomtrove 70:If you want to lift yourself up. lift up.someone else. ~ booker-t-washington, @wisdomtrove 71:Don't ever take a fence down until you know why it was put up. ~ robert-frost, @wisdomtrove 72:Whenever you're wrong, admit it; Whenever you're right, shut up. ~ ogden-nash, @wisdomtrove 73:If you never feel like giving up. then your dreams are too small ~ joel-osteen, @wisdomtrove 74:I had a lifelong quarrel with God, but in the end we made up. ~ thomas-carlyle, @wisdomtrove 75:Let us remain as empty as possible so that God can fill us up. ~ mother-teresa, @wisdomtrove 76:Life is a series of up. and clowns. Make it worth your wild! ~ richard-branson, @wisdomtrove 77:Luxuries are easy to take up.but very difficult to give up.~ fyodor-dostoevsky, @wisdomtrove 78:Pooh! Grown-up. are always thinking of uninteresting explanations. ~ c-s-lewis, @wisdomtrove 79:Spend your life lifting people up. not putting them down. ~ h-jackson-brown-jr, @wisdomtrove 80:That's the real trouble with the world, too many people grow up. ~ walt-disney, @wisdomtrove 81:Take away freedom of speech, and the creative faculties dry up. ~ george-orwell, @wisdomtrove 82:Tell me your heroes and I'll tell you how your life will end up.~ warren-buffet, @wisdomtrove 83:When I played in the sandbox, the cat kept covering me up. ~ rodney-dangerfield, @wisdomtrove 84:A certain color tones you up. It's the concentration of timbres. ~ henri-matisse, @wisdomtrove 85:It's not whether you get knocked down, it's whether you get up. ~ vince-lombardi, @wisdomtrove 86:I would read Playboy more often, but my glasses keep steaming up. ~ george-burns, @wisdomtrove 87:Last time I called shotgun we had rented a limo, so I messed up. ~ mitch-hedberg, @wisdomtrove 88:Life's just a merry-go-round. Come on up. You might get a brass ring. ~ mae-west, @wisdomtrove 89:Some children have the most disagreeable way of getting grown-up.~ lewis-carroll, @wisdomtrove 90:I sup.ose, to use our national motto, something will turn up. ~ benjamin-disraeli, @wisdomtrove 91:Suffering is believing in the thoughts that the mind throws up. ~ eckhart-tolle, @wisdomtrove 92:The most powerful teaching moments are the ones where you screw up. ~ brene-brown, @wisdomtrove 93:We may stop ourselves when going up. never when coming down. ~ napoleon-bonaparte, @wisdomtrove 94:It was such a lovely day I thought it a pity to get up. ~ william-somerset-maugham, @wisdomtrove 95:I was thought to be "stuck up." I wasn't. i was just sure of myself. ~ bette-davis, @wisdomtrove 96:No matter how many times you get knocked down, keep getting back up. ~ joel-osteen, @wisdomtrove 97:Any time you got nothing to do - and lots of time to do it - come on up. ~ mae-west, @wisdomtrove 98:I had rather men should ask why my statue is not set up. than why it is. ~ plutarch, @wisdomtrove 99:There is no escape - man drags man down, or man lifts man up. ~ booker-t-washington, @wisdomtrove 100:The trouble with a kitten is that when it grows up. it's always a cat. ~ ogden-nash, @wisdomtrove 101:I am whatever was, or is, or will be; and my veil no mortal ever took up. ~ plutarch, @wisdomtrove 102:I will never give up. I am in my 14th year of a 10-day beauty plan. ~ phyllis-diller, @wisdomtrove 103:Where you are right now doesn't have to determine where you'll end up.~ barack-obama, @wisdomtrove 104:How do you know they're growing up. Well, the bite marks are higher. ~ phyllis-diller, @wisdomtrove 105:It's easy to make a mess when you're not the one who has to clean it up. ~ criss-jami, @wisdomtrove 106:Failure doesn't come from falling down, failure comes from not getting up.~ zig-ziglar, @wisdomtrove 107:If I were invited to a dinner party with my characters, I wouldn't show up. ~ dr-seuss, @wisdomtrove 108:It isn't the up. and downs that make life difficult; it's the jerks. ~ charlie-chaplan, @wisdomtrove 109:Rumor is a vagrant without a home, and lives up.n what it can pick up. ~ josh-billings, @wisdomtrove 110:Those who remember the past tend to get the story really screwed up. ~ chuck-palahniuk, @wisdomtrove 111:When a fellow ain't got much mind, it don't take him long to make it up. ~ will-rogers, @wisdomtrove 112:A race, like an individual, lifts itself up.by lifting others up. ~ booker-t-washington, @wisdomtrove 113:Believers, look up.- take courage. The angels are nearer than you think. ~ billy-graham, @wisdomtrove 114:Don’t judge yourself. Don’t beat yourself up. Be your own best friend. ~ anita-moorjani, @wisdomtrove 115:Get good at being a troublemaker and saying sorry when you really screw up.~ tim-ferris, @wisdomtrove 116:If it doesn't light you up. you're not the right person for the job. ~ danielle-laporte, @wisdomtrove 117:In reality, there are no enemies; we're all souls in growth, waking up.~ james-redfield, @wisdomtrove 118:Writer's block is a phony, made up. BS excuse for not doing your work. ~ jerry-seinfeld, @wisdomtrove 119:& 120:If we grow weary and give up. the goal remains for someone else to achieve. ~ zig-ziglar, @wisdomtrove 121:Make sure when you fall you land on your back if you can see you can get up. ~ les-brown, @wisdomtrove 122:Sometimes the bravest and most important thing you can do is just show up. ~ brene-brown, @wisdomtrove 123:The dumbest reason in the world to buy a stock is because it's going up. ~ warren-buffet, @wisdomtrove 124:Wake up. you idiots! Whatever made you think that money was so valuable? ~ kurt-vonnegut, @wisdomtrove 125:Do you think Adam said to Eve, ‘Back up. I don’t know how big this gets. ~ robin-williams, @wisdomtrove 126:Marvin started his ironical humming again. Zaphod hit him and he shut up. ~ douglas-adams, @wisdomtrove 127:No I don't ever give up. I would have to be dead or completely incapacitated. ~ elon-musk, @wisdomtrove 128:People who work sitting down get paid more than people who work standing up. ~ ogden-nash, @wisdomtrove 129:The most exquisite paradox; as soon as you give it all up. you can have it all. ~ ram-das, @wisdomtrove 130:Consciousness is dreaming you. It likes it. But, it also wants to wake up. ~ eckhart-tolle, @wisdomtrove 131:I can no longer obey; I have tasted command, and I cannot give it up. ~ napoleon-bonaparte, @wisdomtrove 132:You're dead if you aim only for kids. Adults are only kids grown up. anyway. ~ walt-disney, @wisdomtrove 133:Your job isn't to find these ideas but to recognize them when they show up. ~ stephen-king, @wisdomtrove 134:I planted some bird seed. A bird came up. Now I don’t know what to feed it. ~ steven-wright, @wisdomtrove 135:The dog barks backwards without getting up. I can remember when he was a pup.~ robert-frost, @wisdomtrove 136:The trick to forgetting the big picture is to look at everything close-up. ~ chuck-palahniuk, @wisdomtrove 137:Children should observe a regular schedule for sleeping and waking up. ~ mata-amritanandamayi, @wisdomtrove 138:It does not matter what comes up. What matters is who you are, the one perceiving it. ~ mooji, @wisdomtrove 139:Often on a wet day I begin counting up. what I've read; what I haven't read. ~ virginia-woolf, @wisdomtrove 140:Then I grew up. and the beauty of succulent illusions fell away from me. ~ f-scott-fitzgerald, @wisdomtrove 141:The way you make something happen is to do something that a fool could screw up. ~ seth-godin, @wisdomtrove 142:Cheer up.' I said. & 143:Children have one kind of silliness, as you know, and grown-up. have another kind. ~ c-s-lewis, @wisdomtrove 144:Circumstances don't defeat you -you defeat yourself when you give up. ~ jonathan-lockwood-huie, @wisdomtrove 145:I think you've got something there, but I'll wait outside until you clean it up.~ groucho-marx, @wisdomtrove 146:Sadhana is a search for what to give up. Empty yourself completely. ~ sri-nisargadatta-maharaj, @wisdomtrove 147:Some people are so worn down by the yoke of oppression that they give up. ~ martin-luther-king, @wisdomtrove 148:Stocks are the only thing that people are happy to buy when the price goes up. ~ warren-buffet, @wisdomtrove 149:Sure, it's simple, writing for kids... Just as simple as bringing them up. ~ ursula-k-le-guin, @wisdomtrove 150:Anger is the enemy of non-violence and pride is a monster that swallows it up. ~ mahatma-gandhi, @wisdomtrove 151:Take your mind out every now and then and dance on it. It is getting all caked up. ~ mark-twain, @wisdomtrove 152:If you want to stay in a state of illusion, stay in it. But you can always wake up. ~ alan-watts, @wisdomtrove 153:I know the country works extremely well. You know, but when it isn't clogged up. ~ warren-buffet, @wisdomtrove 154:Where does my fist go when I open up.my hand? Where does my lap go when I stand up. ~ alan-watts, @wisdomtrove 155:All grown-up. were once children... but only few of them remember it. ~ antoine-de-saint-exup.ry, @wisdomtrove 156:Every child is an artist. The problem is how to remain an artist once we grow up. ~ pablo-picasso, @wisdomtrove 157:I'd rather sit down and write a letter than call someone up. I hate the telephone. ~ henry-miller, @wisdomtrove 158:I feel like Adam when he said to Eve, “Back up. I don't know how big this gets.” ~ robin-williams, @wisdomtrove 159:I had a dream that all the babies prevented by the pill showed up. They were mad. ~ steven-wright, @wisdomtrove 160:America had often been discovered before Columbus, but it had always been hushed up. ~ oscar-wilde, @wisdomtrove 161:I'm sorry to say so but, sadly, it's true that Bang-up. and Hang-up. can happen to you. ~ dr-seuss, @wisdomtrove 162:Man exists, turns up. appears on the scene and only afterwards, defines himself ~ jean-paul-sartre, @wisdomtrove 163:Man is the only animal that when you pat him on the head, his head swells up. ~ charles-r-swindoll, @wisdomtrove 164:What are you willing to give up. in order to become who you really need to be? ~ elizabeth-gilbert, @wisdomtrove 165:Be loving and be strong. Be fierce and be kind. And don't give in and don't give up. ~ maya-angelou, @wisdomtrove 166:Get up. stand up. Stand up.for your rights. Get up. stand up. Don't give up.the fight. ~ bob-marley, @wisdomtrove 167:Here I am, fifty-eight, and I still don't know what I'm going to be when I grow up. ~ peter-drucker, @wisdomtrove 168:Persistence is very important. You should not give up.unless you are forced to give up. ~ elon-musk, @wisdomtrove 169:There is no use saying you chose to lie down when it has become impossible to stand up. ~ c-s-lewis, @wisdomtrove 170:Villainy, when detected, never gives up. but boldly adds impudence to imposture. ~ oliver-goldsmith, @wisdomtrove 171:Give up.thinking as though not giving it up. Observe techniques as though not observing. ~ bruce-lee, @wisdomtrove 172:I was so poor growing up... if I wasn't a boy... I'd have nothing to play with. ~ rodney-dangerfield, @wisdomtrove 173:When I wake up. I wake to something worse. It's the astonishment of being myself ~ jorge-luis-borges, @wisdomtrove 174:When you are tempted to give up. your breakthrough is probably just around the corner. ~ joyce-meyer, @wisdomtrove 175:I was making love to my wife the other night, I looked up. She was on the phone. ~ rodney-dangerfield, @wisdomtrove 176:I was so poor growing up.- if I wasn't a boy - I'd have had nothing to play with ~ rodney-dangerfield, @wisdomtrove 177:Love dries up. I thought as I walked back to the bathroom, even faster than sperm. ~ charles-bukowski, @wisdomtrove 178:Man has closed himself up. till he sees all things thro' narrow chinks of his cavern. ~ william-blake, @wisdomtrove 179:But when once the earth has sucked up.a dead man's blood, there is no way to raise him up. ~ aeschylus, @wisdomtrove 180:In this world it is not what we take up. but what we give up. that makes us rich. ~ henry-ward-beecher, @wisdomtrove 181:All the windy ways of men Are but dust that rises up. And is lightly laid again. ~ alfred-lord-tennyson, @wisdomtrove 182:At the moment of waking up. before getting out of bed, get in touch with your breath. ~ thich-nhat-hanh, @wisdomtrove 183:Buy into a company because you want to own it, not because you want the stock to go up. ~ warren-buffet, @wisdomtrove 184:I didn't like the play, but then I saw it under adverse conditions - the curtain was up. ~ groucho-marx, @wisdomtrove 185:I don't get up. get dressed, go out, and think, & 186:It does not matter how many times you get knocked down, but how many times you get up. ~ vince-lombardi, @wisdomtrove 187:It's quantity of time at home and quality of time at work that counts; don't mix them up. ~ brian-tracy, @wisdomtrove 188:I was such an ugly kid - When I played in the sandbox, the cat kept covering me up.~ rodney-dangerfield, @wisdomtrove 189:One step at a time is enough for me. Impatience is simply a way of beating yourself up. ~ susan-jeffers, @wisdomtrove 190:Life has its up. and downs, and time has to be your partner. Really, time is your soul mate. ~ bob-dylan, @wisdomtrove 191:Man's earthly interests,'are all hooked and buttoned together, and held up. by Clothes. ~ thomas-carlyle, @wisdomtrove 192:Writing and travel broaden your ass if not your mind and I like to write standing up. ~ ernest-hemingway, @wisdomtrove 193:And this mess is so big And so deep and so tall, We cannot pick it up. There is no way at all! ~ dr-seuss, @wisdomtrove 194:Life is laughter when seen in a long shot, but it is a tragedy when seen in a close-up. ~ charlie-chaplan, @wisdomtrove 195:No encounter, mouth open up.... that is how the drug businesses see the general public. ~ jerry-seinfeld, @wisdomtrove 196:The Things I Wish They'd Told Me. As I Was Growing Up. Book by David Rankin, p. 97, 2010. ~ steven-wright, @wisdomtrove 197:El pan comido y la compan? |a deshecha. With the bread eaten, the company breaks up. ~ miguel-de-cervantes, @wisdomtrove 198:Everything good I've ever gotten in life, I only got because I gave something else up. ~ elizabeth-gilbert, @wisdomtrove 199:Love is that flame which, when it blazes up. burns away everything except the Everlasting Beloved. ~ rumi, @wisdomtrove 200:Sorrow compressed my heart, and I felt I would die, and then... Well, then I woke up. ~ fyodor-dostoevsky, @wisdomtrove 201:Swedenborg is the Angel sitting at the tomb: his writings are the linen clothes folded up. ~ william-blake, @wisdomtrove 202:Well, at least you have led us to the small mailman and the one who smells of prunes." - "UP ~ walt-disney, @wisdomtrove 203:Bear up. my child, bear up. Zeus who oversees and directs all things is still mighty in heaven. ~ sophocles, @wisdomtrove 204:I believe you should place a woman on a pedestal: high enough so you can look up. her dress. ~ steve-martin, @wisdomtrove 205:Life is not always perfect. Like a road, it has many bends, up. and down, but that's its beauty. ~ amit-ray, @wisdomtrove 206:Life is not always perfect. Like a road, it has many bends, up. and down, but that’s its beauty. ~ amit-ray, @wisdomtrove 207:When I wake up. my pillow’s cold and damp with tears. But tears for what? I have no idea. ~ haruki-murakami, @wisdomtrove 208:Where should I go?" -Alice. "That depends on where you want to end up." - The Cheshire Cat. ~ lewis-carroll, @wisdomtrove 209:I am a patient listener, but opinionated to the point of stubbornness when my mind is made up. ~ walt-disney, @wisdomtrove 210:Indecision is a major time waster; 80% of decisions should be made the first time they come up.~ brian-tracy, @wisdomtrove 211:Lavish praise on people and people will flourish; criticize people and they'll shrivel up. ~ richard-branson, @wisdomtrove 212:Only insecure boys will belittle a woman. The greatest way to "man-up. is to empower women. ~ steve-maraboli, @wisdomtrove 213:Practical sciences proceed by building up. theoretical science by resolving into components. ~ denis-diderot, @wisdomtrove 214:Sorrow compressed my heart, and I felt I would die, and then . . . Well, then I woke up. ~ fyodor-dostoevsky, @wisdomtrove 215:When life knocks you down, try to land on your back. Because if you can look up. you can get up. ~ les-brown, @wisdomtrove 216:Pessimism has never done anything but tear down and destroy what optimism has built up. ~ orison-swett-marden, @wisdomtrove 217:Practical sciences proceed by building up. theoretical science by resolving into components. ~ thomas-aquinas, @wisdomtrove 218:Cheer up. The worst effects of what we're doing won't be felt until after we're all dead. ~ ashleigh-brilliant, @wisdomtrove 219:If Christianity was something we were making up. of course we could make it easier. But it is not. ~ c-s-lewis, @wisdomtrove 220:I must have a prodigious amount of mind; it takes me as much as a week, sometimes, to make it up. ~ mark-twain, @wisdomtrove 221:Organizing is what you do before you do something, so that when you do it, it is not all mixed up. ~ a-a-milne, @wisdomtrove 222:Hope is something really tough and tenacious you have to give up. It's an addiction to break. ~ chuck-palahniuk, @wisdomtrove 223:There is great value in disaster. All our mistakes are burned up. Thank God we can start a new. ~ thomas-edison, @wisdomtrove 224:What else can the young be? When you are on the bottom, you must organize from the bottom up.~ ursula-k-le-guin, @wisdomtrove 225:When he heard there was nothing to eat, he sat down and wept “Why did I ever wake up.” he cried. ~ j-r-r-tolkien, @wisdomtrove 226:When my parents got divorced, there was a custody fight over me. ... and no one showed up. ~ rodney-dangerfield, @wisdomtrove 227:Your mate doesn't live by bread alone; he or she needs to be & 228:I used to own an ant farm but had to give it up. I couldn't find tractors small enough to fit it. ~ steven-wright, @wisdomtrove 229:Sometimes stories cry out to be told in such loud voices that you write them just to shut them up. ~ stephen-king, @wisdomtrove 230:things cannot be expected to turn up.of themselves. We must in a measure assist to turn them up.~ charles-dickens, @wisdomtrove 231:Wish all the Farmers would move to town one year, that's the only way I know to clear the thing up. ~ will-rogers, @wisdomtrove 232:I don't know the answer. Maybe no one knows. Maybe when you grow up. you'll be the first to find out. ~ carl-sagan, @wisdomtrove 233:I have noticed that youngsters given to the climbing habit usually do something when they grow up.~ elbert-hubbard, @wisdomtrove 234:In the long run, there are no secrets. in science. The universe will not cooperate in a cover-up. ~ arthur-c-carke, @wisdomtrove 235:Look within. Within is the fountain of good, and it will ever bubble up. if thou wilt ever dig. ~ marcus-aurelius, @wisdomtrove 236:People who write fiction, if they had not taken it up. might have become very successful liars. ~ ernest-hemingway, @wisdomtrove 237:There are many things that we would throw away if we were not afraid that others might pick them up. ~ oscar-wilde, @wisdomtrove 238:There are two ways of exerting one's strength: one is pushing down, the other is pulling up. ~ booker-t-washington, @wisdomtrove 239:I didn't want to be selling insurance at 40, wondering what would it have been like to do stand-up. ~ steven-wright, @wisdomtrove 240:Do not figure out big plans at first, but, begin slowly, feel your ground and proceed up.and up. ~ swami-vivekananda, @wisdomtrove 241:Don't leave me here alone! It's your Sam calling. Don't go where I can't follow! Wake up. Mr. Frodo! ~ j-r-r-tolkien, @wisdomtrove 242:Every morning, when we wake up. we have twenty-four brand-new hours to live. What a precious gift! ~ thich-nhat-hanh, @wisdomtrove 243:Rather than getting more spoilt with age, as difficulties pile up. epiphanies of gratitude abound. ~ alain-de-botton, @wisdomtrove 244:What has roots as nobody sees, Is taller than trees Up, up.it goes, And yet never grows? A mountain. ~ j-r-r-tolkien, @wisdomtrove 245:What is this precious love and laughter budding in our hearts? It is the glorious sound of a soul waking up. ~ hafez, @wisdomtrove 246:All the up. and downs are grace in different wrappings, sent to refine consciousness. Say thanks to them all. ~ mooji, @wisdomtrove 247:Periods of tranquillity are seldom prolific of creative achievement. Mankind has to be stirred up. ~ george-santayana, @wisdomtrove 248:Review Waiting For: List Record appropriate actions for any needed follow-up. Check off received items. ~ david-allen, @wisdomtrove 249:There's nothing more daring than showing up. putting ourselves out there and letting ourselves be seen. ~ brene-brown, @wisdomtrove 250:By its very nature, hate destroys and tears down; by its very nature, love creates and builds up. ~ martin-luther-king, @wisdomtrove 251:For every obstacle there is a solution. Persistence is the key. The greatest mistake is giving up. ~ dwight-eisenhower, @wisdomtrove 252:Laws and institutions, like clocks, must occasionally be cleaned, wound up. and set to true time. ~ henry-ward-beecher, @wisdomtrove 253:The individual will always be a minority. If a man is in a minority of one, we lock him up. ~ oliver-wendell-holmes-jr, @wisdomtrove 254:Your enemies, your critics, the people that are trying to push you down-God can use them to push you up. ~ joel-osteen, @wisdomtrove 255:Be like a child who never grows up. the only reason why the child-like state does not last is "desire". ~ anandamayi-ma, @wisdomtrove 256:Civilization runs a greater risk if we maintain our present attitude to religion than if we give it up. ~ sigmund-freud, @wisdomtrove 257:I have never been able to renounce the light, the pleasure of being, and the freedom in which I grew up. ~ albert-camus, @wisdomtrove 258:The revolution you dream of is not ours. You don't want to change the world; you want to blow it up. ~ jean-paul-sartre, @wisdomtrove 259:I think sometimes the critics want me to beat people down, and that's not in me. I want to lift people up. ~ joel-osteen, @wisdomtrove 260:Many of life's failures are people who did not realize how close they were to success when they gave up. ~ thomas-edison, @wisdomtrove 261:Oh Christ, he groaned to himself, if this is the stuff adults have to think about I never want to grow up.~ stephen-king, @wisdomtrove 262:There's an old saying, & 263:Forbear harping on what was of yore, for it is the common lot of mortals to sustain the up. and downs of fortune. ~ aesop, @wisdomtrove 264:Loosen up. Relax. Except for rare life-and-death matters, nothing is as important as it first seems. ~ h-jackson-brown-jr, @wisdomtrove 265:... the true spirit of gastronomic joylessness. Porridge fills the Englishman up. and prunes clear him out. ~ e-m-forster, @wisdomtrove 266:You'll be on your way up. You'll be seeing great sights! You'll join the high fliers who soar to high heights. ~ dr-seuss, @wisdomtrove 267:Everything that goes up.must come down. But there comes a time when not everything that's down can come up. ~ george-burns, @wisdomtrove 268:Time is too large, it can't be filled up. Everything you plunge into it is stretched and disintegrates. ~ jean-paul-sartre, @wisdomtrove 269:A diamond was laying in the street covered with dirt. Many fools passed by. Someone who knew diamonds picked it up. ~ kabir, @wisdomtrove 270:Great people are not people who have never fallen down. Greatness has to do with how you get back up. ~ marianne-williamson, @wisdomtrove 271:Many ideas grow better when transplanted into another mind than in the one where they sprung up. ~ oliver-wendell-holmes-jr, @wisdomtrove 272:The commercial for Diet Dr. Pepper says it tastes just like regular Dr. Pepper. Well, then they screwed up. ~ mitch-hedberg, @wisdomtrove 273:Why should I want to make anything up. Life's bad enough as it is without wanting to invent any more of it. ~ douglas-adams, @wisdomtrove 274:Women can always put things in fewest words. Except when it's blowing up. and then they lengthens it out. ~ charles-dickens, @wisdomtrove 275:You will always see, if this group.is a highly evolved group.or on the way up. a movement towards oneness. ~ frederick-lenz, @wisdomtrove 276:I do not give up. I never give up. for there is nothing in this entire world that is irrevocably unchangeable. ~ sri-chinmoy, @wisdomtrove 277:If it had grown up. it would have made a dreadfully ugly child; but it makes rather a handsome pig, I think. ~ lewis-carroll, @wisdomtrove 278:If you don’t want your life to be & 279:There doesn't seem to be any tomorrow. Every time I wake up. no matter in what position, it's always been today. ~ bob-dylan, @wisdomtrove 280:When you set goals, something inside of you starts saying, "Let's go, let's go," and ceilings start to move up. ~ zig-ziglar, @wisdomtrove 281:It is when those who are not strong enough have made some moderate amount of progress that they fail and give up. ~ confucius, @wisdomtrove 282:Our greatest weakness lies in giving up. The most certain way to succeed is always to try just one more time. ~ thomas-edison, @wisdomtrove 283:I realize that as quick as you go up. you can really come down that quick. And we've seen it happen with others. ~ joel-osteen, @wisdomtrove 284:I used to play hockey when I was growing up. Everyone sort of learns how to skate and play hockey at an early age. ~ bob-dylan, @wisdomtrove 285:Never slap a man who's chewing tobacco. Never kick a cow chip on a hot day. Never miss a good chance to shut up. ~ will-rogers, @wisdomtrove 286:People get good gigs because they stand up... .You don't get picked. Reject the tyranny of picked. Pick yourself. ~ seth-godin, @wisdomtrove 287:The world of men is dreaming, it has gone mad in its sleep, and a snake is strangling it, but it can't wake up. ~ d-h-lawrence, @wisdomtrove 288:Children play earnestly as if it were work. But people grow up. and they work with a sorrow up.n them. It's duty. ~ mary-oliver, @wisdomtrove 289:Doesn't anything socialistic make you want to throw up. Like great public schools, or health insurance for all? ~ kurt-vonnegut, @wisdomtrove 290:Don't give up. It's not over. The universe is balanced. Every set-back bears with it the seeds of a come-back. ~ steve-maraboli, @wisdomtrove 291:I'm not gonna give up. shut up. or let up. until I'm taken up... as a matter of fact, I'm just getting warmed up. ~ zig-ziglar, @wisdomtrove 292:Severn - I - lift me up.- I am dying - I shall die easy; don't be frightened - be firm, and thank God it has come. ~ john-keats, @wisdomtrove 293:That's the secret: be interesting. If you can't be interesting, shut up. There's nothing wrong with silence. ~ earl-nightingale, @wisdomtrove 294:Concentrate on the activities of prospecting, presenting and following-up. the sales will take care of themselves. ~ brian-tracy, @wisdomtrove 295:Disasters work like alarm clocks to the world, hence God allows them. They are shouting, & 296:Each time you fall He'll pick you up. He knows your own efforts are never going to bring you anywhere near perfection ~ c-s-lewis, @wisdomtrove 297:Just because you’ve come to a dead end, it’s not time to give up. Find a different route and keep pressing forward. ~ joel-osteen, @wisdomtrove 298:To the ego mind, surrender means giving up. To the spiritual mind, surrender means giving in and receiving. ~ marianne-williamson, @wisdomtrove 299:Artists have to show us what is not going well within the person and within the society, not try to cover it up. ~ thich-nhat-hanh, @wisdomtrove 300:If we never have headaches through rebuking our children, we shall have plenty of heartaches when they grow up. ~ charles-spurgeon, @wisdomtrove 301:It's time for us to rise up. get out of the rut and routine, and begin to take our Christian faith seriously. ~ aiden-wilson-tozer, @wisdomtrove 302:Solitude, community, and ministry are certainly not just for celibates! Celibates also have a hard time keeping up. ~ henri-nouwen, @wisdomtrove 303:When I became a man I put away childish things, including the fear of childishness and the desire to be very grown up. ~ c-s-lewis, @wisdomtrove 304:When you fall, feel the pain. And then stand up. You were born for victory. And failure has no place in your world. ~ robin-sharma, @wisdomtrove 305:If one is not going to take the necessary precautions to avoid having parents, one must undertake to bring them up. ~ quentin-crisp, @wisdomtrove 306:If our planes were shot down, yes, they's wake me right away. If the other fellows' were shot down, why wake me up. ~ ronald-reagan, @wisdomtrove 307:I saw that worrying had come to nothing and gave it up. And took my old body and went out into the morning, and sang. ~ mary-oliver, @wisdomtrove 308:I want to live my life in such a way that when I get out of bed in the morning, the devil says, "aw shit, he's up. ~ steve-maraboli, @wisdomtrove 309:I was always very shy but as I get older I think, What am I being shy for? You just grow weary of your own hang-up.. ~ steve-martin, @wisdomtrove 310:Nirvana is a state of perpetual bliss and ecstasy, unaffected by the transient up. and downs of its own creations. ~ frederick-lenz, @wisdomtrove 311:Where we might think of sin as slip-up. or missteps, God views sin as a godless attitude that leads to godless action. ~ max-lucado, @wisdomtrove 312:Enlightenment is not an attainment, it is a realization. And when you wake up. everything changes and nothing changes. ~ dan-millman, @wisdomtrove 313:For me, all of the data that is contained in your cell memory, and in your energetic field, is able to be picked up. ~ caroline-myss, @wisdomtrove 314:I have always believed. I grew up. you know, my parents were a good Christian people. They showed us love in the home. ~ joel-osteen, @wisdomtrove 315:our present picture of physical reality, particularly in relation to the nature of time, is due for a grand shake up.~ roger-penrose, @wisdomtrove 316:When you speak of heaven, let your face light up... When you speak of hell well then, your everyday face will do. ~ charles-spurgeon, @wisdomtrove 317:But what is criticism? Criticism is purely destructive; anyone can destroy, but not everyone can build up. ~ william-somerset-maugham, @wisdomtrove 318:Don't you find it a beautiful clean thought, a world empty of people, just uninterrup.ed grass, and a hare sitting up. ~ d-h-lawrence, @wisdomtrove 319:Goose bumps happen when your soul is close to you, breathing lightly on the back of your neck, and wakes you up. ~ rachel-naomi-remen, @wisdomtrove 320:our present picture of physical reality, particularly in relation to the nature of time, is due for a grand shake up. ~ roger-penrose, @wisdomtrove 321:When people are taken out of their depths they lose their heads, no matter how charming a bluff they may put up. ~ f-scott-fitzgerald, @wisdomtrove 322:When you believe that other people think highly of you, your level of self-acceptance and self-esteem goes straight up. ~ brian-tracy, @wisdomtrove 323:Where do you come from? And where are you going? Look up. speak nicely, and don't twiddle your fingers all the time. ~ lewis-carroll, @wisdomtrove 324:I spilled some vodka on the carpet, and I vacuumed it up. and the vacuum got drunk. I had to take the Hoover to detox. ~ mitch-hedberg, @wisdomtrove 325:It is no use trying to sum people up. One must follow hints, not exactly what is said, nor yet entirely what is done. ~ virginia-woolf, @wisdomtrove 326:What is pure, unalloyed, unattached, is real. What is tainted, mixed up. dependent and transient is unreal. ~ sri-nisargadatta-maharaj, @wisdomtrove 327:When we sleep the soul is lit up... by many eyes, and with them, we can see everything that we cannot see in the daytime. ~ aeschylus, @wisdomtrove 328:Learn to get from the day. Not just get through it, get from it. Soak it up. Each day is a piece of the mosaic of your life. ~ jim-rohn, @wisdomtrove 329:She failed her drivers test. She couldn't get used to the front seat. It took her four lessons to learn to sit up. ~ rodney-dangerfield, @wisdomtrove 330:Acting is different from stand-up. It gives you this ability to enter into another character, to create another person. ~ robin-williams, @wisdomtrove 331:As we grow up. we realize it becomes less important to have more friends and more important to have real ones. ~ marc-and-angel-chernoff, @wisdomtrove 332:If you don't do what Fear says... you'll go ahead and speak up. you'll sign up. you'll buy, you'll sell, you'll jump. ~ danielle-laporte, @wisdomtrove 333:Implement your plans with courage and persistence. Have complete faith in your ability to succeed and never, ever give up. ~ brian-tracy, @wisdomtrove 334:It ain't because lovers are so sensitive that they quarrel so often; it is because there is so much fun n the making up. ~ josh-billings, @wisdomtrove 335:Challenges are opportunities for me to grow. The more I learn, the more equipped I am to handle whatever situations come up. ~ louise-hay, @wisdomtrove 336:Focus on what you want, not on what you fear or don't want. Focus on what you fear and that's exactly where you'll end up. ~ tony-robbins, @wisdomtrove 337:If you cut a thing up. of course it will smell. Hence, nothing raises such an infernal stink at last, as human psychology. ~ d-h-lawrence, @wisdomtrove 338:Nothing interferes with my concentration. You could put on an orgy in my office and I wouldn't look up. Well, maybe once.. ~ isaac-asimov, @wisdomtrove 339:The next time you're disappointed, don't panic. Don't give up. Just be patient and let God remind you He's still in control. ~ max-lucado, @wisdomtrove 340:The truths of Upanishadas are before you. Take them up. live up.to them, and the salvation of Bharat will be at hand. ~ swami-vivekananda, @wisdomtrove 341:A grandparent will help you with your buttons, your zippers, and your shoelaces and not be in any hurry for you to grow up. ~ erma-bombeck, @wisdomtrove 342:Grown up. and that is a terribly hard thing to do. It is much easier to skip it and go from one childhood to another. ~ f-scott-fitzgerald, @wisdomtrove 343:If a man's fortune does not fit him, it is like the shoe in the story; if too large it trips him up. if too small it pinches him. ~ horace, @wisdomtrove 344:It's the coward who says, & 345:That's the way they are. You must not hold it against them. Children should be very understanding of grown-up.. ~ antoine-de-saint-exup.ry, @wisdomtrove 346:To keep your marriage brimming, With love in the loving cup. Whenever you're wrong, admit it; Whenever you're right, shut up. ~ ogden-nash, @wisdomtrove 347:When things gets difficult, and it seems like the intensity has been turned up. that’s a sign you are close to your victory. ~ joel-osteen, @wisdomtrove 348:Writing is magic, as much the water of life as any other creative art. The water is free. So drink. Drink and be filled up. ~ stephen-king, @wisdomtrove 349:You don't need cocaine! There's another way to get real high, and really mess your mind up. it's called marathon running! ~ robin-williams, @wisdomtrove 350:Your own nature is pure, spotless, and pristine. Through association we drag ourselves down or we can raise ourselves up. ~ frederick-lenz, @wisdomtrove 351:For me, all of the data that is contained in your cell memory, and in your energetic field, is able to be picked up. ~ norman-vincent-peale, @wisdomtrove 352:Having a rough day? Place your hand over your heart. Feel that? It's called purpose. You're alive for a reason. Don't give up.~ joyce-meyer, @wisdomtrove 353:I pass my life in preventing the storm from blowing down the tent, and I drive in the pegs as fast as they are pulled up. ~ abraham-lincoln, @wisdomtrove 354:I took a course in speed reading. Then I got Reader's Digest on microfilm. By the time I got the machine set up. I was done. ~ steven-wright, @wisdomtrove 355:I had plenty of pimples as a kid. One day I fell asleep in the library. When I woke up. a blind man was reading my face. ~ rodney-dangerfield, @wisdomtrove 356:When life knocks you down, try to land on your back. Because if you can look up. you can get up. Let your reason get you back up. ~ les-brown, @wisdomtrove 357:Even in this world of course it is the stup.dest children who are most childish and the stup.dest grown-up. who are most grown-up. ~ c-s-lewis, @wisdomtrove 358:God is more concerned about your heart than your performance. If your heart is right, your performance will eventually catch up. ~ joyce-meyer, @wisdomtrove 359:If someone is going down the wrong road, he doesn't need motivation to speed him up. What he needs is education to turn him around. ~ jim-rohn, @wisdomtrove 360:You shouldn't be looking for people slipping up. you should be looking for all the good things people do and praising those. ~ richard-branson, @wisdomtrove 361:I believe that maturity is not an outgrowing, but a growing up. that an adult is not a dead child, but a child who survived. ~ ursula-k-le-guin, @wisdomtrove 362:Never forget what a man has said to you when he was angry. If he has charged you with anything, you had better look it up. ~ henry-ward-beecher, @wisdomtrove 363:The spiritual challenge is to bear the suffering without closing our hearts. More than this. It’s letting the suffering open us up. ~ tim-freke, @wisdomtrove 364:The trouble with these people is that their cities have never been bombed and their mothers have never been told to shut up. ~ charles-bukowski, @wisdomtrove 365:However difficult life may seem, there is always something you can do, and succeed at. It matters that you don’t just give up. ~ stephen-hawking, @wisdomtrove 366:One can be a brother only in something. Where there is no tie that binds men, men are not united but merely lined up. ~ antoine-de-saint-exup.ry, @wisdomtrove 367:One of the marks of a certain type of bad man is that he cannot give up.a thing himself without wanting everyone else to give it up. ~ c-s-lewis, @wisdomtrove 368:There is a pain so utter, it swallows being up. The covers the abyss with a trance So memory can step around, across, up.n it. ~ emily-dickinson, @wisdomtrove 369:Make-up.can only make you look pretty on the outside but it doesn't help if your ugly on the inside. Unless you eat the make-up. ~ audrey-hepburn, @wisdomtrove 370:We are all part of creation, all kings, all poets, all musicians; we have only to open up. only to discover what is already there. ~ henry-miller, @wisdomtrove 371:A lady wants to be dressed exactly like everybody else but she gets pretty up. set if she sees anybody else dressed exactly like her. ~ ogden-nash, @wisdomtrove 372:Your emptiness is but the preparation for your being filled, and your casting down is but the making ready for your lifting up. ~ charles-spurgeon, @wisdomtrove 373:You’re really cute, Midori,I corrected myself. What do you mean really cute?So cute the mountains crumble and the oceans dry up. ~ haruki-murakami, @wisdomtrove 374:Adulterers in churches and pornography in the schools, you got gangsters in power and lawbreakers making rules. When you gonna wake up. ~ bob-dylan, @wisdomtrove 375:States of consciousness are catching, because we resonate together. So when I connect deeply with someone, they often begin to wake up. ~ tim-freke, @wisdomtrove 376:Why don't you come up.sometime & 377:I'm still in love with what I do, with the idea of making things up. so hours when I write always feel like very blessed hours to me. ~ stephen-king, @wisdomtrove 378:Power is given only to those who dare to lower themselves and pick it up. Only one thing matters, one thing; to be able to dare! ~ fyodor-dostoevsky, @wisdomtrove 379:The philosopher is he to whom the highest has descended, and the lowest has mounted up. who is the equal and kindly brother of all. ~ thomas-carlyle, @wisdomtrove 380:The way to make money in the stock market is to buy a stock. Then, when it goes up. sell it. If it's not going to go up. don't buy it! ~ will-rogers, @wisdomtrove 381:Don't gamble; take all your savings and buy some good stock and hold it till it goes up. then sell it. If it don't go up. don't buy it. ~ will-rogers, @wisdomtrove 382:Every writer has his own voice. Other than that I'm always trying to do change-up. and publishers haven't always been happy about that. ~ dean-koontz, @wisdomtrove 383:My belt holds my pants up. but the belt loops hold my belt up. I don't really know what's happening down there. Who is the real hero? ~ mitch-hedberg, @wisdomtrove 384:Whenever men and women straighten their backs up. they are going somewhere, because a man can't ride your back unless it is bent ~ martin-luther-king, @wisdomtrove 385:When you have only a single dream it is more than likely to come true - because you keep working toward it without getting mixed up. ~ marilyn-monroe, @wisdomtrove 386:Writing is like going to bed with a beautiful woman and afterwards she gets up. goes to her purse and gives me a handful of money. ~ charles-bukowski, @wisdomtrove 387:Emotions are there to enjoy life; but they are not used in self-reflection because they inhibit a proper reflection. They gunk us up. ~ frederick-lenz, @wisdomtrove 388:Every coup.e has up. and downs, every coup.e argues, and that's the thingîyou're a coup.e, and coup.es can't function without trust. ~ nicholas-sparks, @wisdomtrove 389:If you are ready to wake up. you are going to wake up. If you're not you are going to stay pretending that you are just a poor little me. ~ alan-watts, @wisdomtrove 390:It's no surprise that things are so screwed up. everyone that knows how to run a government is either driving taxicabs or cutting hair. ~ george-burns, @wisdomtrove 391:The good news is that more than ever, value accrues to those that show up. those that make a difference, those that do work that matters. ~ seth-godin, @wisdomtrove 392:The recognition of & 393:Whenever your life touches mine, you make me stronger of weaker... there is no escape... people drag others or lift others up. ~ booker-t-washington, @wisdomtrove 394:I think everybody should study ants. They have an amazing four-part philosophy. Never give up. look ahead, stay positive and do all you can. ~ jim-rohn, @wisdomtrove 395:It is that word & 396:Men become much more attractive when they start looking older. But it doesn't do much for women, though we do have an advantage: make-up. ~ bette-davis, @wisdomtrove 397:Things are drawing towards the end now, unless I am mistaken. There is an unpleasant time just in front of you; but keep your heart up. ~ j-r-r-tolkien, @wisdomtrove 398:A photograph is neither taken or seized by force. It offers itself up. It is the photo that takes you. One must not take photos. ~ henri-cartier-bresson, @wisdomtrove 399:But I don't think it's as dangerous, scary, or terrifying as getting to the end of our lives and wondering, what if I would have shown up. ~ brene-brown, @wisdomtrove 400:I wake up.every morning at nine and grab for the morning paper. Then I look at the obituary page. If my name is not on it, I get up. ~ benjamin-franklin, @wisdomtrove 401:Meditation is the way in which we come to feel our basic inseparability from the whole universe, and what that requires is that we shut up. ~ alan-watts, @wisdomtrove 402:The sage never tries to store things up. The more he does for others, the more he has. The more he gives to others, the greater his abundance. ~ lao-tzu, @wisdomtrove 403:If death meant just leaving the stage long enough to change costume and come back as a new character, would you slow down? Or speed up. ~ chuck-palahniuk, @wisdomtrove 404:That's just the point: an honest and sensitive man opens his heart, and the man of business goes on eating - and then he eats you up. ~ fyodor-dostoevsky, @wisdomtrove 405:Vision lifts you up. It makes you smile a secret smile because you know that you have something very special to share. What is your vision? ~ debbie-ford, @wisdomtrove 406:All sorts of computer errors are now turning up. You'd be surprised to know the number of doctors who claim they are treating pregnant men. ~ isaac-asimov, @wisdomtrove 407:Now I think all of us were born with a hole in our hearts, and we go around looking for the person who can fill it. You... you fill me up. ~ stephen-king, @wisdomtrove 408:Remember that just the moment you say, "I give up." someone else seeing the same situation is saying, "My, what a great opportunity." ~ h-jackson-brown-jr, @wisdomtrove 409:I was thought to be & 410:To maintain your marriage brimming, with really like in the wedding cup. anytime you are incorrect, admit it each time you're proper, shut up. ~ ogden-nash, @wisdomtrove 411:I am just a child who has never grown up. I still keep asking these & 412:If you do not give your children freedom, when they grow up. they will break away from the family, and then your hearts will be broken. ~ jiddu-krishnamurti, @wisdomtrove 413:I got an answering machine for my phone. . . . Now, when I'm not home and somebody calls me up.. . . they hear a recording of a busy signal. ~ steven-wright, @wisdomtrove 414:Power is only vouchsafed to the man who dares to stoop and pick it up. There is only one thing, one thing needful: one has only to dare! ~ fyodor-dostoevsky, @wisdomtrove 415:That is what we are sup.osed to do when we are at our best - make it all up.- but make it up.so truly that later it will happen that way. ~ ernest-hemingway, @wisdomtrove 416:I grabbed a pile of dust, and holding it up. foolishly asked for as many birthdays as the grains of dust, I forgot to ask that they be years of youth. ~ ovid, @wisdomtrove 417:In all cases where doubt crops up. ask yourself, "If I had a gun to my head and had to do it, how would I do it?" It's not as hard as you think. ~ tim-ferris, @wisdomtrove 418:Stand up. be bold, be strong. Take the whole responsibility on your own shoulders, and know that you are the creator of your own destiny. ~ swami-vivekananda, @wisdomtrove 419:Therefore encourage (admonish, exhort) one another and edify (strengthen and build up. one another, just as you are doing. 1 Thessalonians 5:11 ~ joyce-meyer, @wisdomtrove 420:You carry on no matter what are the obstacles. You simply refuse to give up.- and, when the going gets tough, you get tougher. And, you win. ~ vince-lombardi, @wisdomtrove 421:Always the same. Now a spark of hope flashes up. then a sea of despair rages, and always pain; always pain, always despair, and always the same. ~ leo-tolstoy, @wisdomtrove 422:Dreams don't "come true". Dreams get "made true". You have the power to get up. execute and make beautiful results happen, day by valuable day. ~ robin-sharma, @wisdomtrove 423:I have a roommate, and I signed a year lease. I screwed up. That's like I wrote a joke that didn't work, but now I have to tell it for a year. ~ mitch-hedberg, @wisdomtrove 424:It is, in the imagination of combat's fans, the divinely listless loveplay that follows the orgasm of victory. It is called & 425:Whenever we give up. leave behind, and forget too much, there is always the danger that the things we have neglected will return with added force. ~ carl-jung, @wisdomtrove 426:When I turned two I was really anxious, because I'd doubled my age in a year. I thought, if this keeps up. by the time I'm six I'll be ninety. ~ steven-wright, @wisdomtrove 427:In order to access a warrior's courage, we must explore why we are so committed to our story and what we are afraid will happen if we give it up. ~ debbie-ford, @wisdomtrove 428:Revolutionaries do not make revolutions. The revolutionaries are those who know when power is lying in the street and then they can pick it up. ~ hannah-arendt, @wisdomtrove 429:We may argue and have our up. and downs, but any poor soul who ever tries to get between us will find out that our love is stronger than ever. ~ steve-maraboli, @wisdomtrove 430:What a doctor I've got - he's really mixed up. Last week, he grabbed my knee and told me to cough. Then hit me in the balls with a hammer. ~ rodney-dangerfield, @wisdomtrove 431:You have a row of dominoes set up. you knock over the first one, and what will happen to the last one is that it will go over very quickly. ~ dwight-eisenhower, @wisdomtrove 432:Try to imagine what it will be like to go to sleep and never wake up... now try to imagine what it was like to wake up.having never gone to sleep. ~ alan-watts, @wisdomtrove 433:Sometimes when we are beating ourselves up. we need to stop and say to that harassing voice inside, "Man, I'm doing the very best I can right now." ~ brene-brown, @wisdomtrove 434:Grown-up. never understand anything for themselves, and it is tiresome for children to be always and forever explaining things to them. ~ antoine-de-saint-exup.ry, @wisdomtrove 435:I went camping and borrowed a circus tent by mistake. I didn't notice until I got it set up. People complained because they couldn't see the lake. ~ steven-wright, @wisdomtrove 436:Sometimes life knocks you on your ass... get up. get up. get up.!! Happiness is not the absence of problems, it's the ability to deal with them. ~ steve-maraboli, @wisdomtrove 437:We spend the first twelve months of our children's lives teaching them to walk and talk and the next twelve telling them to sit down and shut up. ~ phyllis-diller, @wisdomtrove 438:Christianity is the strangest religion ever set up. for it committed a murder up.n Jesus in order to redeem mankind from the sin of eating an apple. ~ thomas-paine, @wisdomtrove 439:I‚Äôm in awe of McCartney. He‚Äôs about the only one that I am in awe of. He can do it all. And he‚Äôs never let up... He‚Äôs just so damn effortless. ~ bob-dylan, @wisdomtrove 440:Nirvikalpa samadhi or sahaja samadhi is all the way up. You get above the cloud line to the land of eternal snows and it's ecstasy beyond ecstasy. ~ frederick-lenz, @wisdomtrove 441:Good fortune is as light as a feather, but nobody knows how to pick it up. Misfortune is as heavy as earth, but nobody knows how to stay out of it's way. ~ zhuangzi, @wisdomtrove 442:I am not worried about the country. I'm just worried about anything that gums up.the potential of the country. And right now, it's pretty gummed up. ~ warren-buffet, @wisdomtrove 443:Nobody got murdered before lunch. But nobody. People weren't up.to it. You needed a good lunch to get both the blood-sugar and blood-lust levels up. ~ douglas-adams, @wisdomtrove 444:Success comes to those who are willing to launch toward their goals with no guarantees of success - and persist when there is every reason to give up. ~ brian-tracy, @wisdomtrove 445:When you feel in your gut what you are and then dynamically pursue it - don't back down and don't give up.- then you're going to mystify a lot of folks. ~ bob-dylan, @wisdomtrove 446:When you go through a loss, a disappointment or a bad break up. don't expect to come out the same. Expect to come out better off than you were before. ~ joel-osteen, @wisdomtrove 447:Adversity is a good test of our resiliency, our ability to cope, to stand back up. to recover from misfortune. Adversity is a painful pedagogue. ~ charles-r-swindoll, @wisdomtrove 448:Humor is the great thing, the saving thing. The minute it crops up. all our irritation and resentments slip away, and a sunny spirit takes their place. ~ mark-twain, @wisdomtrove 449:I have lived a great deal among grown-up.. I have seen them intimately, close at hand. And that hasn‚Äôt much improved my opinion of them. ~ antoine-de-saint-exup.ry, @wisdomtrove 450:People Are Hard to Hate Close Up. Move In. 2. Speak Truth to Bullshit. Be Civil. 3. Hold Hands. With Strangers. 4. Strong Back. Soft Front. Wild Heart. ~ brene-brown, @wisdomtrove 451:There are two kinds of stories, the ones you live and the ones you make up. And nobody knows the difference, and I don't ever tell which is which. ~ ernest-hemingway, @wisdomtrove 452:The tender friendships one gives up. on parting, leave their bite on the heart, but also a curious feeling of a treasure somewhere buried. ~ antoine-de-saint-exup.ry, @wisdomtrove 453:The Englishman, be it noted, seldom resorts to violence; when he is sufficiently goaded he simply opens up. like the oyster, and devours his adversary. ~ henry-miller, @wisdomtrove 454:The worst thing that happens in life is not death. The worst thing would be to miss it. . . . I think the great danger in life is not showing up. ~ rachel-naomi-remen, @wisdomtrove 455:We are meant to discover our authentic nature-the state of being in which we are inspired by ourselves, turned on, lit up. and excited about who we are. ~ debbie-ford, @wisdomtrove 456:Anaximander says that men were first produced in fishes, and when they were grown up.and able to help themselves were thrown up. and so lived up.n the land. ~ plutarch, @wisdomtrove 457:Anything that God wants you to have, there's no devil in hell and no person on earth that can keep you from having it if you just won't quit and give up. ~ joyce-meyer, @wisdomtrove 458:When deep space exploration ramps up. it'll be the corporations that name everything, the IBM Stellar Sphere, the Microsoft Galaxy, Planet Starbucks. ~ chuck-palahniuk, @wisdomtrove 459:I was planning to go into architecture. But when I arrived, architecture was filled up. Acting was right next to it, so I signed up.for acting instead. ~ g-k-chesterton, @wisdomtrove 460:You know what? I'm not going to beat myself up. I did the best I can do, and so I'm going to believe that - I'm going to believe good things about myself. ~ joel-osteen, @wisdomtrove 461:a woman's place is in the kitchen... sitting in a comfortable chair, with her feet up. drinking a glass of wine and watching her husband cook dinner. ~ elizabeth-gilbert, @wisdomtrove 462:If you look for the best in your employees, they'll flourish. If you criticize or look for the worst, they'll shrivel up. We all need lots of watering. ~ richard-branson, @wisdomtrove 463:Many people never grow up. They stay all their lives with a passionate need for external authority and guidance, pretending not to trust their own judgment. ~ alan-watts, @wisdomtrove 464:My life has been less like a light switch suddenly turning on, and more like a dimmer switch slowly turned up. over time, more in some moments than others. ~ dan-millman, @wisdomtrove 465:Remind yourself that you're bound to get better. Don't get down on yourself. Don't beat yourself up. It's the next opportunity that matters, not the last one. ~ jim-rohn, @wisdomtrove 466:To brag little, to lose well, / To crow gently if in luck, / To pay up. to own up. / To shut up.if beaten, / Are the virtues of a sportingman. ~ oliver-wendell-holmes-jr, @wisdomtrove 467:With regard to precipitous heights, if you are beforehand with your adversary, you should occup. the raised and sunny spots, and there wait for him to come up. ~ sun-tzu, @wisdomtrove 468:All desires must be given up. because by desiring you take the shape of your desires. When no desires remain, you revert to your natural state. ~ sri-nisargadatta-maharaj, @wisdomtrove 469:If I were dropped out of a plane into the ocean and told the nearest land was a thousand miles away, I'd still swim. And I'd despise the one who gave up. ~ abraham-maslow, @wisdomtrove 470:So she was considering in her own mind... whether the pleasure of making a daisy-chain would be worth the trouble of getting up.& picking the daisies. ~ lewis-carroll, @wisdomtrove 471:The city is all right. To live in one Is to be civilized, stay up.and read Or sing and dance all night and see sunrise By waiting up.instead of getting up. ~ robert-frost, @wisdomtrove 472:The spiritual path is one of falling on your face, getting up. brushing yourself off, turning and looking sheepishly at God and then taking the next step. ~ sri-aurobindo, @wisdomtrove 473:What's really important here," I whispered loudly to myself,"is not the big things other people have thought up. but the small things you, yourself have ~ haruki-murakami, @wisdomtrove 474:A love affair should always be a honeymoon. And the only way to make sure of that is to keep changing the man; for the same man can never keep it up. ~ george-bernard-shaw, @wisdomtrove 475:Buddhism is not just going to temple, being at a ceremony and dressing up. That is the church of Buddhism. Esoteric Buddhism is to move beyond this world. ~ frederick-lenz, @wisdomtrove 476:Every step of the way we walk the line. Your days are numbered, so are mine. Time is pilin' up. we struggle and we scrape. We're all boxed in, nowhere to escap ~ bob-dylan, @wisdomtrove 477:The lion and the lamb may, possibly, sumtime lay down in this world together for a fu minnits, but when the lion kums tew git up. the lamb will be missing. ~ josh-billings, @wisdomtrove 478:The wind blows out, the bubble dies; The spring entomb'd in autumn lies; The dew dries up. the star is shot; The flight is past, and man forgot. ~ oliver-wendell-holmes-jr, @wisdomtrove 479:There's always another level up. There's always another ascension. More grace, more light, more generosity, more compassion, more to shed, more to grow. ~ elizabeth-gilbert, @wisdomtrove 480:They kill people here who stand up.for their rights The system's just too damned corrup. It's always the same, the name of the game Is who do you know higher up.~ bob-dylan, @wisdomtrove 481:You are going around on the wheel again and again. You go around and around from lifetime to lifetime. You never quite wake up. Enlightenment is waking up. ~ frederick-lenz, @wisdomtrove 482:For years now, I've wanted to fall asleep. The sort of slipping off, the giving up. the falling part of sleep. Now sleeping is the last thing I want to do. ~ chuck-palahniuk, @wisdomtrove 483:What gardening teaches us is that if you plant things, they'll come up. But you have to be willing to wait for them to bear fruit because things are seasonal. ~ alice-walker, @wisdomtrove 484:Depression might have chosen you, but you don't have to choose it back. Sometimes happiness comes with bootstraps, but so what? Pull 'em up. Choose joy. ~ marianne-williamson, @wisdomtrove 485:I confess I do not admire naked boys. They always seem to me to need clothes, whereas one hardly sees why the lovely forms of girls should ever be covered up. ~ lewis-carroll, @wisdomtrove 486:In the little world in which children have their existence, whosoever brings them up. there is nothing so finely perceived and so finely felt, as injustice. ~ charles-dickens, @wisdomtrove 487:Gloating is a sup.rficial glowing, floating is an idle flowing, and bloatedness is the paralysis of blowing up. because silent movement results in loud victories. ~ criss-jami, @wisdomtrove 488:We who live in free market societies believe that growth, prosperity and ultimately human fulfillment, are created from the bottom up. not the government down. ~ ronald-reagan, @wisdomtrove 489:Just because Fate doesn't deal you the right cards, it doesn't mean you should give up. It just means you have to play the cards you get to their maximum potential. ~ les-brown, @wisdomtrove 490:One always dies too soon or too late. And yet, life is there, finished: the line is drawn, and it must all be added up. You are nothing other than your life. ~ jean-paul-sartre, @wisdomtrove 491:I've dropped out of their hearts like a little sparrow fallen from its nest. So gather me up. dear, fold me to your heart ‚ì and you'll see how nice I can be. ~ jean-paul-sartre, @wisdomtrove 492:Jnana teaches that the world should be given up. but not on that account to be abandoned. To be in the world but not of it-is the true test of the sannyasin. ~ swami-vivekananda, @wisdomtrove 493:Notwithstanding the sight of all our miseries, which press up.n us and take us by the throat, we have an instinct which we cannot repress, and which lifts us up. ~ blaise-pascal, @wisdomtrove 494:To live with courage, purpose, and connection - to be the person whom we long to be - we must again be vulnerable. We must ... show up. and let ourselves be seen. ~ brene-brown, @wisdomtrove 495:Do you know what people want more than anything? They want to be missed. They want to be missed the day they don't show up. They want to be missed when they're gone. ~ seth-godin, @wisdomtrove 496:We who live in free market societies believe that growth and prosperity, and ultimately human fulfillment are created from the bottom up. not the government down. ~ ronald-reagan, @wisdomtrove 497:Depression is like a woman in black. If she turns up. don’t shoo her away. Invite her in, offer her a seat, treat her like a guest and listen to what she wants to say. ~ carl-jung, @wisdomtrove 498:One yearns unspeakably for a composer who gives out his pair of honest themes, and then develops them unashamed, and then hangs a brisk coda to them, and then shuts up. ~ h-l-mencken, @wisdomtrove 499:The true measure of a man is how he treats someone who can do him absolutely no good. Ann Landers It's not whether you get knocked down; it's whether you get back up. ~ vince-lombardi, @wisdomtrove 500:The way our world is set up. a higher economic priority is given to things that bespeak a greater refinement. It is just a determination that was made, to make money. ~ frederick-lenz, @wisdomtrove *** NEWFULLDB 2.4M ***
1:CLICK HERE TO SIGN UP ~ H G Wells, #NFDB
2:I'll eat you up. ~ Maurice Sendak, #NFDB
3:I’m here to break up. ~ Jenny Han, #NFDB
4:Never grow up. ~ Vladimir Nabokov, #NFDB
5:Wrap the turkey up.~ Adam Sandler, #NFDB
6:You set Andrew up. ~ Nora Sakavic, #NFDB
7:Chin up. buttercup. ~ Harper Sloan, #NFDB
8:I won't ever give up. ~ Cat Clarke, #NFDB
9:KAMU: Kiss and make up.~ Bart King, #NFDB
10:O’Connor packed up.~ Clive Cussler, #NFDB
11:Shut up. candy-ass, ~ Stephen King, #NFDB
12:The only way up.is up. ~ Greg Egan, #NFDB
13:When I was growing up. ~ Anonymous, #NFDB
14:I am always tying up.~ Frank O Hara, #NFDB
15:I crack myself up. ~ James W Huston, #NFDB
16:Just try to keep up. ~ Scott Snyder, #NFDB
17:Ovary-up. woman! ~ Jessica Gadziala, #NFDB
18:SHUT UP!...PADDLE! ~ Ridley Pearson, #NFDB
19:Wake up. Time to die! ~ Brion James, #NFDB
20:DeanKoontz.com Sign up.~ Dean Koontz, #NFDB
21:Giddy up. shithole. ~ Victoria Scott, #NFDB
22:Keep the Mach up. ~ Richard H Graham, #NFDB
23:The game is up.~ William Shakespeare, #NFDB
24:The May-pole is up. ~ Robert Herrick, #NFDB
25:up. “He’s hardly my type, ~ J D Robb, #NFDB
26:was working the cold up.~ Leif Enger, #NFDB
27:you were growing up. ~ Steve Siebold, #NFDB
28:come on up.” “Up? ~ Kristen Heitzmann, #NFDB
29:Do I have to dress up. ~ Chris Colfer, #NFDB
30:Oh, shut up. Weatherby. ~ J K Rowling, #NFDB
31:some of that old Sam rose up. ~ Tijan, #NFDB
32:Cowboy up. cup.ake. ~ Alexandra Fuller, #NFDB
33:How do they rise up. ~ Terry Pratchett, #NFDB
34:I write-down to speak-up. ~ M K Asante, #NFDB
35:Make a mess. Clean it up. ~ Keri Smith, #NFDB
36:One finger up. and I'm out ~ Lil Wayne, #NFDB
37:Shut up.' he explained. ~ Ring Lardner, #NFDB
38:The world was waking up. ~ Mira Bartok, #NFDB
39:Wake the fuck up. people. ~ Vi Keeland, #NFDB
40:Whoa. Back up. I smell? ~ Lili St Crow, #NFDB
41:Why didn’t he show up. ~ Christa Faust, #NFDB
42:Don't grow up. it's a trap. ~ Anonymous, #NFDB
43:Hurry up. please, its time. ~ T S Eliot, #NFDB
44:Look not down but up. ~ Robert Browning, #NFDB
45:Pete sat half up. ~ Catherine Ryan Hyde, #NFDB
46:Step to this and get shanked up.~ Big L, #NFDB
47:Whats up. Seaweed Brain? ~ Rick Riordan, #NFDB
48:You can’t make this shit up. ~ J D Robb, #NFDB
49:You don't rough them up. ~ Jodi Picoult, #NFDB
50:80% of life is showing up. ~ Woody Allen, #NFDB
51:Batter up. mofo. ~ Jennifer L Armentrout, #NFDB
52:her bedroom and picked up.~ Mia Caldwell, #NFDB
53:He was just making it up. ~ Bob Woodward, #NFDB
54:I'm totally growing up. ~ Kim Kardashian, #NFDB
55:I will learn by screwing up. ~ Greg Bear, #NFDB
56:Never ever give up.~ Winston S Churchill, #NFDB
57:Shut up. he explained, ~ William Zinsser, #NFDB
58:up. squinting briefly in the ~ Anonymous, #NFDB
59:We fell. We got up. We ran. ~ John Green, #NFDB
60:20-yard sprints ■ 50 push-up. ~ Anonymous, #NFDB
61:Bear up. brave heart! ~ Elizabeth Gaskell, #NFDB
62:Be careful what you give up. ~ Laura Dave, #NFDB
63:Everything's uglier close up.~ John Green, #NFDB
64:First loves can fuck you up. ~ Tara Kelly, #NFDB
65:Hell is life drying up. ~ Joseph Campbell, #NFDB
66:I'm NEVER making it up. ~ Cleolinda Jones, #NFDB
67:I never will give up. ~ Junior dos Santos, #NFDB
68:In my integrity I'll wrap me up. ~ Horace, #NFDB
69:I've aged, but grown up. No. ~ Jake Lloyd, #NFDB
70:Life is a gift, love opens it up. ~ Jay Z, #NFDB
71:Social media really grew up. ~ Kevin Rose, #NFDB
72:Start from the bottom up. ~ Peter Buffett, #NFDB
73:The white devil's time is up. ~ Malcolm X, #NFDB
74:Tragedy makes you grow up. ~ Jane Campion, #NFDB
75:We're here to fuck shit up.~ Stephen King, #NFDB
76:Bless up. Don't play yourself. ~ DJ Khaled, #NFDB
77:Come on up. boys -I'm dead. ~ Dylan Thomas, #NFDB
78:Here's to Never Growing up.~ Avril Lavigne, #NFDB
79:I love getting dressed up. ~ MyAnna Buring, #NFDB
80:i'm fifty shades of fucked up. ~ E L James, #NFDB
81:I took tap classes growing up. ~ Jon M Chu, #NFDB
82:I was a handful growing up. ~ Olivia Wilde, #NFDB
83:Liberation was fucked up. ~ China Mi ville, #NFDB
84:Never quit. Never give up. ~ Gabby Douglas, #NFDB
85:Truth is error burned up. ~ Norman O Brown, #NFDB
86:Adults are only kids grown up.~ Walt Disney, #NFDB
87:After you back it up. then stop; ~ Juvenile, #NFDB
88:Do or die but don’t give up. ~ Ashlee Vance, #NFDB
89:Ease up. the play is over. ~ Horace Greeley, #NFDB
90:I am never going to give music up. ~ Dr Dre, #NFDB
91:I don't break up. I trade up.~ Emily Giffin, #NFDB
92:I liked to play dress-up. ~ Vanessa Paradis, #NFDB
93:Shit just got real... fucked up.~ Anonymous, #NFDB
94:Take a deep breath and give up.~ Bo Burnham, #NFDB
95:Taking a lifetime to grow up. ~ Larry Smith, #NFDB
96:Tonstant Weader fwowed up. ~ Dorothy Parker, #NFDB
97:Turn on, tune up. rock out. ~ Billy Gibbons, #NFDB
98:Wake up. Mr No-Maj . . . With ~ J K Rowling, #NFDB
99:When in doubt, shut up. ~ Caroline B Cooney, #NFDB
100:All right cup.akes listen up. ~ Rick Riordan, #NFDB
101:and shined the flashlight up.~ Pippa DaCosta, #NFDB
102:CHAPTER XIV THE WINDING-UP ~ Charlotte Bront, #NFDB
103:Coach,” Jason said. “Shut up. ~ Rick Riordan, #NFDB
104:Give up.on me giving up. ~ Masashi Kishimoto, #NFDB
105:I believe love opens people up. ~ David Hare, #NFDB
106:If you can't do it, give up. ~ Sigmund Freud, #NFDB
107:I would puke the rat back up. ~ Hans Rosling, #NFDB
108:Never give up. no, never give up.~ Cat Power, #NFDB
109:Never give up. trust your instincts! ~ Falco, #NFDB
110:up. tras perfluyue lunó. ~ Jorge Luis Borges, #NFDB
111:Use your life to wake you up. ~ Pema Chodron, #NFDB
112:You can’t make this shit up. ~ Michael Wolff, #NFDB
113:your camellias are holding up.~ Fannie Flagg, #NFDB
114:You're a writer. Make it up. ~ David Benioff, #NFDB
115:Come on up. boys
-I'm dead. ~ Dylan Thomas,#NFDB
116:I am well and truly messed up. ~ Andrew Pyper, #NFDB
117:I didn't change . I just woke up. ~ Anonymous, #NFDB
118:Look up.. . . and see them. ~ Dorothy Dunnett, #NFDB
119:My best advice to you: Shut up. ~ Jim Calhoun, #NFDB
120:The greatest sin is fear and giving up. ~ Nas, #NFDB
121:When in doubt, call for back-up. ~ Maya Banks, #NFDB
122:When you fuck up. shit gets real. ~ Meg Cabot, #NFDB
123:Wittles is up. said Killick ~ Patrick O Brian, #NFDB
124:again in a hurry—’ ‘Shut up. ~ Terry Pratchett, #NFDB
125:Everything looks uglier close up. ~ John Green, #NFDB
126:Growing up. I loved Bill Cosby. ~ Robin Thicke, #NFDB
127:Hurry up.” I snap. “It's freezing. ~ R R Banks, #NFDB
128:I love doing my own make-up. ~ Erin Heatherton, #NFDB
129:I'm growing older, but not up. ~ Jimmy Buffett, #NFDB
130:Live your dream and never wake up.~ Liam Payne, #NFDB
131:My goal is to forever do stand up. ~ Tone Bell, #NFDB
132:Oh No! My wings are effed up. ~ Tammara Webber, #NFDB
133:Sam?” “Yes, Tristan?” “Shut up. ~ Sally Slater, #NFDB
134:Shut up. I know what I'm doing! ~ Muhammad Ali, #NFDB
135:Stand up. Chuck, let them see you. ~ Joe Biden, #NFDB
136:That home run ties it up. 1-0. ~ Jerry Coleman, #NFDB
137:The Chinese people have stood up. ~ Mao Zedong, #NFDB
138:tower balcony, having raced up.~ Arthur Hailey, #NFDB
139:"Use your life to wake you up." ~ Pema Chödron, #NFDB
140:Write ‘I give up.’ said the monster, ~ Ron Roy, #NFDB
141:Alex like groweth up. Oh Yes. ~ Anthony Burgess, #NFDB
142:All children, except one, grow up. ~ J M Barrie, #NFDB
143:Baseball is 50% from the neck up.~ Ted Williams, #NFDB
144:But no, I used all my brave up. ~ Emma Donoghue, #NFDB
145:Choose people who lift you up. ~ Michelle Obama, #NFDB
146:Get up. you useless lump, get up. ~ J K Rowling, #NFDB
147:Grown-up. do a lot of complaining! ~ Dav Pilkey, #NFDB
148:I didn't have any pets growing up. ~ Ben Barnes, #NFDB
149:I hope my allergies don't act up.~ Benji Madden, #NFDB
150:I loved something I made up.~ Margaret Mitchell, #NFDB
151:Life is a sport...drink it up. ~ Michael Jordan, #NFDB
152:My hair threw up." said Megan. ~ Seanan McGuire, #NFDB
153:Never Give up. never surrender. ~ Nancy J Cohen, #NFDB
154:Never, never, never give up.~ Winston Churchill, #NFDB
155:Situation normal, all fucked up. ~ Stephen King, #NFDB
156:Sun's up. uh huh, looks okay - ~ Bruce Cockburn, #NFDB
157:Vulnerable, messed-up. inadequate ~ Nick Hornby, #NFDB
158:WAKE UP! WE'RE LATE FOR DRINKING!! ~ Tucker Max, #NFDB
159:Whatever things a man gives up. ~ Thiruvalluvar, #NFDB
160:Yank grunted. “That sums it up. ~ Carla Neggers, #NFDB
161:Analogies are lies grown-up. tell. ~ Brent Weeks, #NFDB
162:By giving something up. I gain. ~ Gretchen Rubin, #NFDB
163:Cheer up. the worst is yet to come! ~ Mark Twain, #NFDB
164:Get up. dress up. and show up. ~ Alexa Von Tobel, #NFDB
165:Grow up. I'll see you at midnight. ~ Andr Aciman, #NFDB
166:Head up. heart open. To better days! ~ T F Hodge, #NFDB
167:I am not in any hurry to grow up. ~ Sylvia Earle, #NFDB
168:I loved Lucille Ball growing up. ~ Graham Norton, #NFDB
169:Many are called but few get up. ~ Oliver Herford, #NFDB
170:My father always told me to wisen up. son. ~ PMD, #NFDB
171:Never give up. no matter what. ~ Louis Zamperini, #NFDB
172:Never, never, never give up. ~ Winston Churchill, #NFDB
173:Now you’re just making shit up. ~ Mariana Zapata, #NFDB
174:Other start-up., like Pro.com, Porch ~ Anonymous, #NFDB
175:Rap is like a set-up...a lot of games, ~ KRS One, #NFDB
176:Shut up... or I'll kill you. ~ Masashi Kishimoto, #NFDB
177:Shut up. underage felon, and drive. ~ Lucy Score, #NFDB
178:Television speeded everything up. ~ Ruth Handler, #NFDB
179:the only mortal sin is giving up. ~ Stephen King, #NFDB
180:trying not to wake her, he sat up.~ Shannyn Leah, #NFDB
181:Up, then, with speed, and work; ~ Horatius Bonar, #NFDB
182:BAFU. Billions and All Fucked Up. ~ Michael Lewis, #NFDB
183:Boy lift it up. lets make a toasta ~ Missy Elliot, #NFDB
184:Can't keep up. you haters too slow. ~ Wiz Khalifa, #NFDB
185:Come on, cup.ake. Time to get up. ~ Lorelei James, #NFDB
186:deserves all the contempt I dish up. ~ Louise Bay, #NFDB
187:Do something about it, or shut up. ~ Nikki Grimes, #NFDB
188:Fate operates when people give up.~ Jacques Ellul, #NFDB
189:Get in, fuck shit up. and get out. ~ Hilary Storm, #NFDB
190:Her sunny side was always up. ~ Richard Brautigan, #NFDB
191:I don’t like people. They fuck me up. ~ Anonymous, #NFDB
192:If you can look up. you can get up. ~ Eric Thomas, #NFDB
193:I loved you enough to give you up. ~ Claudia Gray, #NFDB
194:I'm a boy who doesn't want to grow up. ~ Ray Park, #NFDB
195:I'm no stranger to fucking up. ~ Kathleen Glasgow, #NFDB
196:I'm retiring because my time is up. ~ Dave Hickey, #NFDB
197:It snuck up.on me—growing up. I mean. ~ Jenny Han, #NFDB
198:I've matured, maybe, but not grown up. ~ Tre Cool, #NFDB
199:Learn when's a good time to shut up.~ Phil McGraw, #NFDB
200:Looking at her is like waking up. ~ Veronica Roth, #NFDB
201:My dad was so much fun growing up. ~ Abby Elliott, #NFDB
202:Never miss a good chance to shut up. ~ Mark Twain, #NFDB
203:Oh, shut up. Weatherby,’ said Fred. ~ J K Rowling, #NFDB
204:RISE UP.
Hmm?
BE MY LIGHT. ~ Nadine Brandes,#NFDB
205:seven times down, eight times up.~ Chris Bradford, #NFDB
206:Seven times up. eight times down ~ Chris Bradford, #NFDB
207:Stand up. be bold, be strong. ~ Swami Vivekananda, #NFDB
208:Take it like a man and shut the fuck up. ~ Eminem, #NFDB
209:Tell your lizard (brain) to shut up. ~ Seth Godin, #NFDB
210:Then hop up. baby. Time to fuck. ~ Kristen Ashley, #NFDB
211:Wake up. Get out of your mind. Be ~ Eckhart Tolle, #NFDB
212:We made love, and then she threw up. ~ Sarah Kane, #NFDB
213:We’re all a degree of fucked-up. ~ Colleen Hoover, #NFDB
214:You wake up. and that's enough. ~ Chuck Palahniuk, #NFDB
215:90% of success in life is showing up.~ Woody Allen, #NFDB
216:Acting Up: The Atlanta Heiresses. ~ Catherine Mann, #NFDB
217:Cheer up. children, I am all right. ~ Joseph Haydn, #NFDB
218:Don't waste your youth growing up. ~ Pablo Picasso, #NFDB
219:Ease up. nasty little frigid pixies ~ Shannon Hale, #NFDB
220:For those who never give up.~ Christopher Andersen, #NFDB
221:I do not make stories up. full stop. ~ Robert Fisk, #NFDB
222:If you can't keep quiet, shut up. ~ Gregory Ratoff, #NFDB
223:I had a lovely time growing up. ~ Michael Kiwanuka, #NFDB
224:I have a talent for messing things up.~ Kiera Cass, #NFDB
225:I think about giving up. I almost do. ~ Anchee Min, #NFDB
226:I want to run or die or get fucked up.~ James Frey, #NFDB
227:I was a sup.r tomboy growing up. ~ Britt Robertson, #NFDB
228:Leave it to a man to mess things up.~ Jodi Picoult, #NFDB
229:Life is an adventure! So live it up. ~ L M Preston, #NFDB
230:Never miss a good chance to shut up. ~ Will Rogers, #NFDB
231:Never miss an opportunity to shut up. ~ Mark Twain, #NFDB
232:Never, never, never give up. ~ Winston S Churchill, #NFDB
233:Screw-up. are the mark of excellence. ~ Tom Peters, #NFDB
234:Son," he said, "you monkeyed up. ~ Jennifer Echols, #NFDB
235:Truth often harms the one who digs it up. ~ Seneca, #NFDB
236:Will you please shut the hell up.? ~ Chris Jericho, #NFDB
237:You know, I've had my up. and downs. ~ Brett Favre, #NFDB
238:90 per cent of success is turning up. ~ Woody Allen, #NFDB
239:After coming this far, I can´t give up. ~ Cara Chow, #NFDB
240:All children, except one, grow up. ~ James M Barrie, #NFDB
241:Any day you wake up. maybe you die. ~ Robert Jordan, #NFDB
242:apply shingles from the bottom up. ~ Padgett Powell, #NFDB
243:Cheer up. things will get worse. ~ Bikram Choudhury, #NFDB
244:Don't grown-up. ever get over things? ~ John Irving, #NFDB
245:Experiences shape us all as we grow up. ~ J S Scott, #NFDB
246:first who... then what” start-up. ~ James C Collins, #NFDB
247:I don't allow challenges to trip me up. ~ Tori Amos, #NFDB
248:I don’t like people. They fuck me up.~ Stephen King, #NFDB
249:I feel better now that I threw up. Hey! ~ Anonymous, #NFDB
250:If you're gonna live, then live it up. ~ Ben Harper, #NFDB
251:It was a chilly sensation, growing up. ~ Ian McEwan, #NFDB
252:I was a huge Radiohead fan growing up. ~ Iwan Rheon, #NFDB
253:Metabolism = break down + build up.~ Rujuta Diwekar, #NFDB
254:Never miss a good chance to shut up. ~ Brenda Novak, #NFDB
255:Screw nightmares. I was waking up. ~ Kody Keplinger, #NFDB
256:She make me beg for it until she give it up.~ Drake, #NFDB
257:Silence is the space where man wakes up. ~ Rajneesh, #NFDB
258:Situation normal, all fucked up. ~ Barbara Nickless, #NFDB
259:Some of us wake up. Others roll over. ~ Mark Twight, #NFDB
260:That's what we do. We sex things up. ~ Lauren Layne, #NFDB
261:The butler looked up. “You don’t mean ~ Julie Berry, #NFDB
262:Throwing water balloons wakes you up. ~ Kevin Jonas, #NFDB
263:What up."
"Most likely not your IQ. ~ J Lynn,#NFDB
264:Writing is a job: you must show up. ~ Justin Cronin, #NFDB
265:You measure a player from the head up. ~ Al McGuire, #NFDB
266:And the Lord said you got to rise Up! ~ Stuart Scott, #NFDB
267:Buckle up. it’s gonna be a bumpy ride. ~ Julia Mills, #NFDB
268:business. ‘Come,’ she said. ‘Up. ~ Kimberley Freeman, #NFDB
269:Cheer up. Death is round the corner. ~ Julian Barnes, #NFDB
270:Cheer up. the worst is yet to come. ~ Anne Sullivan, #NFDB
271:Esperanza! Wake up.” screamed Mama. ~ Pam Mu oz Ryan, #NFDB
272:Fuck up. own up. and then get up. ~ Penelope Douglas, #NFDB
273:God has picked you out to pick you up. ~ Joyce Meyer, #NFDB
274:History does not unfold: it piles up. ~ Robert Adams, #NFDB
275:I don't like people. They fuck me up. ~ Stephen King, #NFDB
276:I felt my life needed a shake-up. ~ Vladimir Nabokov, #NFDB
277:I loved scary movies growing up. ~ Katie Featherston, #NFDB
278:I see somebody dying, I pick him up. ~ Mother Teresa, #NFDB
279:I've seen too much in life to give up. ~ Al Sharpton, #NFDB
280:My words fly up. my thoughts remain below ~ Claudius, #NFDB
281:Never give in and never give up. ~ Hubert H Humphrey, #NFDB
282:she’s got us all sorts of fucked up. ~ Meagan Brandy, #NFDB
283:So long as you're living, never give up. ~ Ginn Hale, #NFDB
284:Stay strong. Stand up. Have a voice. ~ Shawn Johnson, #NFDB
285:The universe is but a corpse puffing up. ~ Liu Cixin, #NFDB
286:(Useful fact: mortals rarely look up.) ~ N K Jemisin, #NFDB
287:We will rise up. Red as the dawn. ~ Victoria Aveyard, #NFDB
288:Whenever you fall, pick something up. ~ Oswald Avery, #NFDB
289:Wink and shut their apprehensions up. ~ John Marston, #NFDB
290:You give up.your dream, you give up. ~ Billy Crystal, #NFDB
291:You’re only poor if you give up. ~ Robert T Kiyosaki, #NFDB
292:Behaviors and feelings rarely line up.~ Richelle Mead, #NFDB
293:Eat it up. make it do, wear it out. ~ Calvin Coolidge, #NFDB
294:Evolution is a fairy tale for grown-up.. ~ Duane Gish, #NFDB
295:Family didn’t give up. Family kept going ~ Lexi Blake, #NFDB
296:Fuck this. Let's just blow some shit up. ~ Mira Grant, #NFDB
297:Give up.trying to make me give up.~ Masashi Kishimoto, #NFDB
298:Growing up. I always wanted to sing. ~ Damian McGinty, #NFDB
299:Half the battle is just showing up. ~ Stephen Hawking, #NFDB
300:Happy is he who can give himself up. ~ Naguib Mahfouz, #NFDB
301:He’s already given up. I will not. ~ Victoria Aveyard, #NFDB
302:If you get all tangled up. just tango on. ~ Al Pacino, #NFDB
303:If you have anything to say, shut up. ~ Frank McCourt, #NFDB
304:I'm either up.or on my way up. Never down ~ Anonymous, #NFDB
305:I'm on a rollercoaster that only goes up.~ John Green, #NFDB
306:In reality, I never want to grow up. ~ Michael Jordan, #NFDB
307:It's true, I do like cheering people up. ~ Huey Lewis, #NFDB
308:I was a total bad girl growing up. ~ Elizabeth Reaser, #NFDB
309:Love hurts." Oh, shut UP!" - pg 123 ~ James Patterson, #NFDB
310:sometimes courage is just showing up. ~ Crystal Paine, #NFDB
311:That's human nature - the up. and downs. ~ Jami Gertz, #NFDB
312:That's who I want to be when I grow up. ~ Mitch Albom, #NFDB
313:When in doubt, shut the fuck up. ~ Laurell K Hamilton, #NFDB
314:Writing is the thing that props me up. ~ Horton Foote, #NFDB
315:As time goes on, thing do get made up. ~ Bart D Ehrman, #NFDB
316:Decisions are made by those who show up.~ Aaron Sorkin, #NFDB
317:Difficulties can be overcome by not giving up. ~ Yunho, #NFDB
318:dining room? You haven’t tidied it up. ~ Robin Stevens, #NFDB
319:Eighty percent of success is showing up. ~ Woody Allen, #NFDB
320:Forgive me if I sleep until I wake up. ~ Charles Olson, #NFDB
321:Friendship isn't always sunnyside up. ~ Jerry Spinelli, #NFDB
322:Growing up. I meant to be a memory. ~ Alejandro Zambra, #NFDB
323:Have a little faith. Don't give up. ~ Fantasia Barrino, #NFDB
324:HEY, BOBBY TERRY, YOU SCROOOOWED IT UP! ~ Stephen King, #NFDB
325:Hope is a verb with the sleeves rolled up. ~ David Orr, #NFDB
326:I can't love you unless I give you up. ~ Edith Wharton, #NFDB
327:I fell in love with dressing myself up. ~ Fan Bingbing, #NFDB
328:If you can't do, you had best shut up. ~ Esther Forbes, #NFDB
329:If you want the good, you can't give up. ~ Emily Henry, #NFDB
330:I love standup.and I haven't given it up. ~ Ray Romano, #NFDB
331:I'm going to miss you when I wake up. ~ Marie Rutkoski, #NFDB
332:It is no use trying to sum people up. ~ Virginia Woolf, #NFDB
333:it took them long enough to show up. ~ Suzanne Collins, #NFDB
334:I want to be master of my own fuck-up.. ~ Deborah Levy, #NFDB
335:I was actually a huge tomboy growing up. ~ Julia Jones, #NFDB
336:Maybe she woke up. Maybe she's happier now. ~ A S King, #NFDB
337:Mile high club, it's got its up. and downs. ~ Adam Ant, #NFDB
338:Mount up. people! Adventure awaits! ~ Vasily Mahanenko, #NFDB
339:Never pass by a chance to shut up. ~ Robert Silverberg, #NFDB
340:Right now, your destiny is to shut up. ~ Theodore Long, #NFDB
341:Shut up. Just shut up.and kiss me ~ Dominique Eastwick, #NFDB
342:Sometimes there's no point in giving up. ~ Larry Niven, #NFDB
343:Start-up. don't die, they commit suicide. ~ Justin Kan, #NFDB
344:That’s your curfew: not waking me up. ~ Justin Halpern, #NFDB
345:Then I watched his eyebrows go up. Way up. ~ Meg Cabot, #NFDB
346:The winner is just the loser who never gave up. ~ Mika, #NFDB
347:When she looked up. the sky was crouching. ~ Anonymous, #NFDB
348:When times get rough, keep your head up. ~ CC Sabathia, #NFDB
349:You crack me right the fuck up. babe. ~ Kristen Ashley, #NFDB
350:You just wait. I'll sin 'til I blow up. ~ Dylan Thomas, #NFDB
351:Alec grins and his green eyes light up. ~ Rebecca Gober, #NFDB
352:Analogies are lies grown-up. tell.” “Why? ~ Brent Weeks, #NFDB
353:Behaviours and feelings rarely line up. ~ Richelle Mead, #NFDB
354:But I don't give up. I forget why not. ~ Dorothy Parker, #NFDB
355:But I'm warning you, we're growing up. ~ Brandi Carlile, #NFDB
356:Decisions are made by those who show up. ~ Aaron Sorkin, #NFDB
357:Don't raise me up. I am but a messenger. ~ Jimi Hendrix, #NFDB
358:Effort + the courage to show up.= enough. ~ Brene Brown, #NFDB
359:Every story is made up. Even the real ones. ~ Iain Reid, #NFDB
360:Fiction is about stuff that's screwed up. ~ Nancy Kress, #NFDB
361:Get up. stand up. don’t give up.the fight! ~ Bob Marley, #NFDB
362:Growing up. I was always the small guy. ~ Wayne Gretzky, #NFDB
363:Have courage! Get up. He's calling for you. ~ Anonymous, #NFDB
364:He was up.ight, so was that holding up. ~ Daryl Gregory, #NFDB
365:I can't talk, or I will throw up. ~ William Shakespeare, #NFDB
366:I didn't watch a lot of TV growing up. ~ Missy Peregrym, #NFDB
367:I learn the whole script before I show up. ~ Lee Majors, #NFDB
368:I’m on a roller coaster that only goes up. ~ John Green, #NFDB
369:I’m on a roller coaster that only goes up. ~ John Green, #NFDB
370:Indeed, at times it's best to shut up. ~ Phillip Lopate, #NFDB
371:I never miss a good chance to shut up.~ James Patterson, #NFDB
372:Isn't growing apart a part of growing up. ~ Nicola Yoon, #NFDB
373:I think that liberals need to grow up. ~ Fareed Zakaria, #NFDB
374:It matters if you don't just give up. ~ Stephen Hawking, #NFDB
375:It matters if you just don't give up. ~ Stephen Hawking, #NFDB
376:It's not bragging if you can back it up. ~ Muhammad Ali, #NFDB
377:It's not showing off if you back it up. ~ Dolph Ziggler, #NFDB
378:I've always showed up. If I got paid. ~ Jerry Lee Lewis, #NFDB
379:I was an athlete when I was growing up. ~ Jeremy Renner, #NFDB
380:Keep up.and you will be kept up. ~ Harbhajan Singh Yogi, #NFDB
381:Look up. get up.and don't ever give up. ~ Michael Irvin, #NFDB
382:My aunts still try to fatten me up. ~ Randy Wayne White, #NFDB
383:Never, ever ever ever ever give up. ~ Winston Churchill, #NFDB
384:Oh, he was all tore up. Balled like a baby. ~ Anonymous, #NFDB
385:Possibilities don't add up. they multiply. ~ Paul Romer, #NFDB
386:Short people DO NOT like to be picked up. ~ Amy Poehler, #NFDB
387:The higher up. the harder the fall. ~ Becca Fitzpatrick, #NFDB
388:...There is no such thing as grown up.... ~ Neil Gaiman, #NFDB
389:The Tao is like a well; used but never used up. ~ Laozi, #NFDB
390:We all grew up.before we were grown up. ~ Anthony Doerr, #NFDB
391:When I'm all grown up. come what may, ~ Guy Gavriel Kay, #NFDB
392:Wine works the heart up. wakes the wit; ~ John Fletcher, #NFDB
393:You, ginger balls, you shut the fuck up. ~ Karina Halle, #NFDB
394:You have no tongue yet you won't shut up.~ Kresley Cole, #NFDB
395:You never give up. even when you should. ~ Kelly Creagh, #NFDB
396:An author is a writer who didn't give up. ~ Richard Bach, #NFDB
397:And we will rise up. Red as the dawn. ~ Victoria Aveyard, #NFDB
398:A true philosopher must never give up. ~ Jostein Gaarder, #NFDB
399:Babies are saved when Christians show up. ~ Dennis Green, #NFDB
400:Buck up. suck it up. don't fuck it up.~ Lori G Armstrong, #NFDB
401:Find your pacifier and shut the hell up. ~ Richelle Mead, #NFDB
402:Get this in mind early: We never grow up. ~ Richard Bach, #NFDB
403:Get up. stand up. stand up.for your rights. ~ Bob Marley, #NFDB
404:Happy Birthday!' I yelled, 'Now, shut up. ~ Rick Riordan, #NFDB
405:Holding on to her in order to hold me up. ~ Raine Miller, #NFDB
406:I don’t need to fuck someone else’s life up. ~ Anonymous, #NFDB
407:If I didn't wake up. I'd still be sleeping. ~ Yogi Berra, #NFDB
408:If you don't give up. you still have a chance. ~ Jack Ma, #NFDB
409:I had a lot of reading problems growing up. ~ Dav Pilkey, #NFDB
410:It is the stress that holds the structure up. ~ P K Page, #NFDB
411:It's always nice when the eccentrics show up. ~ Alex Cox, #NFDB
412:It's not worthy o human beings to give up. ~ Alva Myrdal, #NFDB
413:I was a big Dave Winfield guy growing up. ~ Willie Geist, #NFDB
414:I was a huge 'Bewitched' fan growing up. ~ Madchen Amick, #NFDB
415:I was a young lad when I was growing up. ~ David O Leary, #NFDB
416:Young men, come and blow things up. ~ Dave Eggers, #NFDB
417:Ninety percent of life is just showing up. ~ Woody Allen, #NFDB
418:Nobody likes to see a stup.d guy wise up. ~ Stephen King, #NFDB
419:People with good intentions never give up. ~ Jane Smiley, #NFDB
420:She was hollow and lost and abandoned up. ~ Alice Sebold, #NFDB
421:Speak up. Not just tomorrow, but every day. ~ Seth Godin, #NFDB
422:The first rule for success? Show up. ~ Jeanne Robertson, #NFDB
423:The hungry sheep look up. and are not fed. ~ John Milton, #NFDB
424:The Internet is a whole new world opening up. ~ Babyface, #NFDB
425:There's always some relief in giving up. ~ Lauren Oliver, #NFDB
426:The world is run by those who show up. ~ Donald Rumsfeld, #NFDB
427:Very well. I understand. Just ... shut up. ~ Eoin Colfer, #NFDB
428:When a cult grows up. it becomes a culture. ~ Jan Shipps, #NFDB
429:When I am really angry, I clam up. go cold. ~ Ram Kapoor, #NFDB
430:When I wake up. I'm going to kick your ass. ~ Maya Banks, #NFDB
431:When people let youd own, God will pick you up. ~ LeCrae, #NFDB
432:Why would someone try to mix them up.” A ~ Kendra Elliot, #NFDB
433:Wine works the heart up. wakes the wit, ~ Alexander Pope, #NFDB
434:Yeah, parents will always fuck you up. ~ Chuck Palahniuk, #NFDB
435:You'd have to be half mad to dream me up.~ Lewis Carroll, #NFDB
436:You just talk like grown-up.! ~ Antoine de Saint Exup.ry, #NFDB
437:You’re only poor if you give up. The ~ Robert T Kiyosaki, #NFDB
438:Your gut knows what’s up. Trust that bitch. ~ Tia Louise, #NFDB
439:A winner is a dreamer who never gives up.~ Nelson Mandela, #NFDB
440:Could we wear spandex and blow things up. ~ Lisa Mantchev, #NFDB
441:eighty percent of success is just showing up. ~ Anonymous, #NFDB
442:Go to bed smarter than when you woke up. ~ Charlie Munger, #NFDB
443:Hey, angel, your horns are sticking up. ~ Andrew Peterson, #NFDB
444:If you don't have a passion, you'll give up. ~ Steve Jobs, #NFDB
445:I have the power to handle whatever comes up. ~ Les Brown, #NFDB
446:I'm one of the cliches that has grown up. ~ Charles Olson, #NFDB
447:I'm so in love with you I can't stand up. ~ Kim Addonizio, #NFDB
448:I think some girls are just fucked up. ~ Courtney Summers, #NFDB
449:It matters that you don't just give up. ~ Stephen Hawking, #NFDB
450:It's your time to live, don't mess it up. ~ Sue Monk Kidd, #NFDB
451:I was never a dancer before 'Shake It Up'. ~ Bella Thorne, #NFDB
452:Keep your head up. Legs closed, Eyes open. ~ Tup.c Shakur, #NFDB
453:Love is the first step toward breaking up.~ Ellen Hopkins, #NFDB
454:Once she was behind, how could she catch up. ~ Celeste Ng, #NFDB
455:Preparing for the up. and downs of life. ~ Robert D Hales, #NFDB
456:Refuse to give up. your mistakes don't define you. ~ T I, #NFDB
457:So you fucked up. Big deal. Nobody died. ~ Joanna Bolouri, #NFDB
458:That’s what we call our goal, the come up. ~ Angie Thomas, #NFDB
459:The world is literally about to blow up. ~ Lindsey Graham, #NFDB
460:When you smile it's like the sun coming up. ~ Clark Gable, #NFDB
461:Which one of you is going to be runner-up. ~ Walter Hagen, #NFDB
462:You live up.- or down - to your expectations. ~ Lou Holtz, #NFDB
463:Ah, shut up. Dursley, yeh great prune,” said ~ J K Rowling, #NFDB
464:Apathy adds up. in the long run, to cowardice. ~ Rollo May, #NFDB
465:As crimes pile up. they become invisible. ~ Bertolt Brecht, #NFDB
466:Don’t play dumb. Something’s up. A new case ~ John Grisham, #NFDB
467:doors. The bus started up. and the bridal ~ Danielle Steel, #NFDB
468:Egotism, pride, etc. must be given up. ~ Swami Vivekananda, #NFDB
469:For me, a lovely day is any day I wake up. ~ Bernie Siegel, #NFDB
470:Fucked-up. Insecure. Neurotic. Egotistical. ~ Louise Penny, #NFDB
471:Get up.” he ordered. I did as I was told, ~ Kristen Ashley, #NFDB
472:Giving my brain up. That's what's important. ~ Ned Vizzini, #NFDB
473:Hold your head up. there's a light in the sky ~ Macklemore, #NFDB
474:I am confident. I never give up. ~ Arantxa Sanchez Vicario, #NFDB
475:I don't pick stuff up. I knock stuff down! ~ Noel Fielding, #NFDB
476:I don't understand why I screw everything up. ~ John Green, #NFDB
477:I don't want to grow up. I want to grow down ~ Heidi Baker, #NFDB
478:If you give up. the game is already over. ~ Takehiko Inoue, #NFDB
479:If you must compromise, compromise up. ~ Eleanor Roosevelt, #NFDB
480:I love to cook. I could never give that up. ~ Kate Winslet, #NFDB
481:I'm an old creaky staircase when I wake up. ~ Tahereh Mafi, #NFDB
482:I’m an old creaky staircase when I wake up. ~ Tahereh Mafi, #NFDB
483:Isabelle,” he said sharply. She sped up. ~ Cassandra Clare, #NFDB
484:It is my last wish to be burried sitting up. ~ Bette Davis, #NFDB
485:IT WAS ANOTHER HOUR BEFORE ANYTHING SHOWED UP. ~ Lee Child, #NFDB
486:I won't give up. Even if the skies get rough. ~ Jason Mraz, #NFDB
487:Just keep on using me, until you use me up. ~ Bill Withers, #NFDB
488:knowledge” o puffs up. p but love builds up. ~ Anonymous, #NFDB
489:Life is the constant opportunity to wake up. ~ Byron Katie, #NFDB
490:My account is paid up. Your records are wrong. ~ Jon Jones, #NFDB
491:Never get vengeance and justice mixed up. ~ Robert Spencer, #NFDB
492:Never give up. All you have to do is try again. ~ Park Bom, #NFDB
493:One can be emptied out and be filled up. ~ Isabelle Adjani, #NFDB
494:One man's trash that's another man's come up. ~ Macklemore, #NFDB
495:Our greatest weakness lies in giving up. ~ Thomas A Edison, #NFDB
496:Philosophy is the education of grown-up.. ~ Stanley Cavell, #NFDB
497:Set me up. wet me up. niggas stuck me up... ~ Tup.c Shakur, #NFDB
498:Shut up. logical side. I have no time for you. ~ Gina Lamm, #NFDB
499:Shut up. sod off, and let me in. (Fury) ~ Sherrilyn Kenyon, #NFDB
500:Stand up. be counted. We have the numbers. ~ Bill O Reilly, #NFDB
501:The heart's gone out of it, why keep it up. ~ Robert Frost, #NFDB
502:There is a way; Up, Around, Over or Through ~ Mary Kay Ash, #NFDB
503:There'll be up. and downs, smiles and frowns. ~ Snoop Dogg, #NFDB
504:The trees are so huge that they shut you up. ~ Anne Lamott, #NFDB
505:up. I kind of hoped jury duty lasted ~ Denise Grover Swank, #NFDB
506:want any of you jarheads to screw this up. ~ Jack Coughlin, #NFDB
507:We didn't have a beauty shop as I grew up. ~ Jenifer Lewis, #NFDB
508:We do not grow up. all we do is grow dull. ~ John Banville, #NFDB
509:What goes up. must come down... Mustn't it? ~ Siobhan Dowd, #NFDB
510:When I grow up. I'd like to be dangerous. ~ Kirsten Miller, #NFDB
511:When I'm 100 I'll still be doing pin-up. ~ Jayne Mansfield, #NFDB
512:Yeah. Rough game, though. You get banged up. ~ Jaci Burton, #NFDB
513:You cannot beat the person who never gives up. ~ Anonymous, #NFDB
514:You have to stand out if you want to move up. ~ Tom Peters, #NFDB
515:you need to adjust, you might as well give up. ~ Jon Acuff, #NFDB
516:Anyone can look pretty with hair and make-up. ~ Norah Jones, #NFDB
517:be scooped up. So you make sure the money ~ Patricia Gibney, #NFDB
518:Break up. We didn't break up. He gave me away. ~ Gail Giles, #NFDB
519:But didn't you know? Everything is made up. ~ Peter Ackroyd, #NFDB
520:Comic books to me are fairy tales for grown-up.. ~ Stan Lee, #NFDB
521:Completely dried up. They've become beans. ~ Santoka Taneda, #NFDB
522:Drugs are bad for you. They will fuck you up. ~ Kurt Cobain, #NFDB
523:Duane just kept working, not even looking up. We ~ Stan Lee, #NFDB
524:Essentially what photography is is life lit up. ~ Sam Abell, #NFDB
525:Fear doesn't shut you down; it wakes you up.~ Veronica Roth, #NFDB
526:God is silent. Now if only man would shut up. ~ Woody Allen, #NFDB
527:Gold and silver and sunshine is rising up. ~ Noel Gallagher, #NFDB
528:Go to bed smarter than when you woke up. ~ Charles T Munger, #NFDB
529:Grown-Ups are usually guilty of something ~ Brian K Vaughan, #NFDB
530:Health can be squandered, but not stored up. ~ Mason Cooley, #NFDB
531:him up. of course. I don’t know whether they ~ Harry Truman, #NFDB
532:Hope is a verb with its shirtsleeves rolled up. ~ David Orr, #NFDB
533:If I don't eat right when I wake up. I die. ~ Devon Windsor, #NFDB
534:I forgave everybody, I gave up. I got drunk. ~ Jack Kerouac, #NFDB
535:If we opened people up. we’d find landscapes. ~ Agnes Varda, #NFDB
536:I'm not sure I want all my neuroses cleared up.~ Patty Duke, #NFDB
537:I'm only waiting for my wife to grow up. ~ Grover Cleveland, #NFDB
538:I think it's the ego in us that screws us up. ~ Alicia Keys, #NFDB
539:It never occurred to her to give up. ~ Kay Redfield Jamison, #NFDB
540:It’s easier to keep up.than to catch up... ~ Gretchen Rubin, #NFDB
541:It's hard to beat a person that never gives up. ~ Babe Ruth, #NFDB
542:Oh my God! I'm crushing an angel. Let me up. ~ Nalini Singh, #NFDB
543:Rule #1; Don't care to much. Rule #2; Shut up. ~ John Green, #NFDB
544:Shit. I’d felt her up. in my sleep. ~ Jennifer L Armentrout, #NFDB
545:Stop, open up. surrender the beloved blind silence. ~ Rumi, #NFDB
546:Straight? So is spaghetti until you heat it up.~ Jet Mykles, #NFDB
547:The sooner every party breaks up. the better. ~ Jane Austen, #NFDB
548:Time scoots along pretty fast when you grow up. ~ Alan Ladd, #NFDB
549:Tragedy is a close-up. comedy, a long shot. ~ Buster Keaton, #NFDB
550:Underestimate is the sign of getting fucked up. ~ Toba Beta, #NFDB
551:up. his features stern with disapproval. “I ~ Louis L Amour, #NFDB
552:We do not fight to tear down but to build up. ~ Lisa Bevere, #NFDB
553:When I wanna be a sup.rhero I just wake up. ~ Donald Glover, #NFDB
554:When the stocks go up. the cocks go up. ~ Xaviera Hollander, #NFDB
555:You fucked up. mate. Looks like you’re a goner. ~ Mick Wall, #NFDB
556:You're late," said Death. "Something came up. ~ Alexis Hall, #NFDB
557:A better life is waiting for you to show up. ~ Bryant McGill, #NFDB
558:Bones never lie. But this. This is fucked up. ~ Kathy Reichs, #NFDB
559:Coach,” said Jason. “Yeah?” “Shut up. please. ~ Rick Riordan, #NFDB
560:Downstream is always someone else's up. ~ Barbara Kingsolver, #NFDB
561:Eighty percent of success is just showing up. ~ Stephen King, #NFDB
562:Enjoy things even when you’re screwing up. ~ Keith Johnstone, #NFDB
563:Everyone grows old but not everyone grows up. ~ Maya Angelou, #NFDB
564:He never gave up. And he does that for us ~ Steven Spielberg, #NFDB
565:Hope to sin only in the service of waking up. ~ Alice Walker, #NFDB
566:How do I keep my drawers from bunching up. ~ Beverly Jenkins, #NFDB
567:I didn't see a lot of comic books growing up. ~ Henry Cavill, #NFDB
568:I do music for the fans. I want to lift fans up. ~ Timbaland, #NFDB
569:I don't like repeating gossip, so listen up. ~ Jane Seabrook, #NFDB
570:I don't tear down. I prefer to build up. ~ Andre Leon Talley, #NFDB
571:I lie like land used up. while spring unfolds. ~ Mary Oliver, #NFDB
572:I'm a barrelful of hate! Come open me up. ~ Tony Millionaire, #NFDB
573:I make them up.' I tell them. 'Out of my head. ~ Neil Gaiman, #NFDB
574:I'm a stubborn moron who doesn't give up. ~ Tappei Nagatsuki, #NFDB
575:I never listened to country music growing up. ~ Deana Carter, #NFDB
576:In the cold morning the rested street stands up.~ Allen Tate, #NFDB
577:In war there is no prize for runner-up. ~ Seneca the Younger, #NFDB
578:I run and do a lot of push-up. and eat healthy. ~ Jonah Hill, #NFDB
579:Is everyone around here either gay or fucked up. ~ T A Chase, #NFDB
580:It's about falling down and getting back up. ~ Robbie Lawler, #NFDB
581:I've never been able to write for stand-up. ~ Elayne Boosler, #NFDB
582:I would have absolutely messed up.'The Matrix'. ~ Will Smith, #NFDB
583:measure up.- disillusion us by showing ~ John Howard Griffin, #NFDB
584:notice his slip-up. ‘You took her up.on top of ~ Sibel Hodge, #NFDB
585:Owen’s transgressions were beginning to catch up.~ Anonymous, #NFDB
586:Please stop talking to me and hurry the fuck up. ~ E L James, #NFDB
587:Should I get more butter?"
"Shut up. Eadlyn, ~ Kiera Cass,#NFDB
588:Sometimes it was just better to blow shit up. ~ Magnus Flyte, #NFDB
589:Speak up. Believe in yourself. Take risks. ~ Sheryl Sandberg, #NFDB
590:The day will happen whether or not you get up. ~ John Ciardi, #NFDB
591:The genius thing that we did was, we didn't give up. ~ Jay Z, #NFDB
592:The man I want to be could easily beat me up. ~ Dov Davidoff, #NFDB
593:Up," Wymack said. "We're getting out of here. ~ Nora Sakavic, #NFDB
594:Welcome to the land where Christmas threw up. ~ Gayle Forman, #NFDB
595:We're sixteen. People expect us to fuck up. ~ Brandy Colbert, #NFDB
596:What if he gets married before I grow up. ~ Penelope Douglas, #NFDB
597:When the sun comes up. I have morals again. ~ Elayne Boosler, #NFDB
598:You automatically lose when you give up. ~ Suzanne Brockmann, #NFDB
599:You do not know how to shut me up. Hazel Grace. ~ John Green, #NFDB
600:8 is just an infinity symbol the right way up. ~ Kirsty Eagar, #NFDB
601:AH, MY THREE FAVOURITE WORDS: Carter, shut up. ~ Rick Riordan, #NFDB
602:And blind oblivion swallowed cities up. ~ William Shakespeare, #NFDB
603:Beauty is about perception, not about make-up. ~ Kevyn Aucoin, #NFDB
604:Because I’m fifty shades of fucked-up. Anastasia. ~ Anonymous, #NFDB
605:Because I’m fifty shades of fucked up. Anastasia. ~ E L James, #NFDB
606:Being unheard is the ground floor of giving up. ~ Mitch Albom, #NFDB
607:Don't ever grow up.
Don't become a bore. ~ Sophia Amoruso,#NFDB
608:Don’t major on the fall, major on getting up. ~ Jerry Savelle, #NFDB
609:Every football player knows when his time is up. ~ Red Grange, #NFDB
610:Everyone back the fuck up. I am not that pretty! ~ Gerard Way, #NFDB
611:Everyone got older but forgot to grow up. ~ Cecil Castellucci, #NFDB
612:Fuck it. Let's blow some shit up." - Shaun Mason ~ Mira Grant, #NFDB
613:Get it.” I, of course, had to stay in my push-up.~ Chris Kyle, #NFDB
614:Honestly, Hillary Clinton should be locked up. ~ Donald Trump, #NFDB
615:how womanly I looked, but they were swallowed up.~ Jane Steen, #NFDB
616:Hurry up. mundie boy, we've got work to do. ~ Cassandra Clare, #NFDB
617:If this was a dream, he didn’t want to wake up. ~ B J Daniels, #NFDB
618:I gave my whole heart up. for him to hold. ~ Geoffrey Chaucer, #NFDB
619:I just feel my best when I'm all glammed up. ~ Kim Kardashian, #NFDB
620:I like other people's words. They fill me up. ~ Jasmine Warga, #NFDB
621:In a relationship you have to open yourself up. ~ Neil LaBute, #NFDB
622:I realize that I am never going to grow up. ~ Martin McDonagh, #NFDB
623:I thought Bella was never going to shut up. ~ Stephenie Meyer, #NFDB
624:It’s a grown-up.’ playground, isn’t it? ~ Therese Anne Fowler, #NFDB
625:I want to be just like Steph when I grow up. ~ Andre Iguodala, #NFDB
626:I was going to be a memory when I grew up. ~ Alejandro Zambra, #NFDB
627:Law of gravity,’ Reacher said. ‘If you tip it up. ~ Lee Child, #NFDB
628:Mama," Peter cried. She didn't look up. The door shut. ~ Brom, #NFDB
629:Maybe I'll be an artist if I grow up. ~ Laurie Halse Anderson, #NFDB
630:My brother and I tortured my mother growing up. ~ Denis Leary, #NFDB
631:My city too turnt up. Ill take a fine for that. ~ Masai Ujiri, #NFDB
632:My whole philosophy is about playing dress-up. ~ Brad Goreski, #NFDB
633:Never grow up. kid! It’s a goddamn trap! ~ Brittainy C Cherry, #NFDB
634:Never never never give up. WINSTON CHURCHILL ~ Cheryl Strayed, #NFDB
635:One cannot really be a Catholic and grown up. ~ George Orwell, #NFDB
636:One who does not fall, does not stand up. ~ Fedor Emelianenko, #NFDB
637:Pain is a part of growing-up. It is how we learn. ~ Dan Brown, #NFDB
638:Sadists get excited seeing a body marked up. ~ Pepper Winters, #NFDB
639:Sometimes being an underling meant managing up. ~ Chloe Neill, #NFDB
640:So secretly, like wrongs hushed-up. they went. ~ Wilfred Owen, #NFDB
641:The brain is where most people really screw up. ~ Tim Ferriss, #NFDB
642:Things always look different from higher up. ~ Clint Eastwood, #NFDB
643:Things work out better when you're straight up. ~ Kate Jacobs, #NFDB
644:Wake up. all of that 'crack in the street' talk? ~ Sean Price, #NFDB
645:When I grow up. I'm going to be my mother. ~ Melina Marchetta, #NFDB
646:Wouldn't it be nice if the internet blew up. ~ Cate Blanchett, #NFDB
647:You would have to be half-mad to dream me up. ~ Lewis Carroll, #NFDB
648:A Fourth Estate, of Able Editors, springs up. ~ Thomas Carlyle, #NFDB
649:All right, then, I’ll go to hell”—and tore it up. ~ Mark Twain, #NFDB
650:A saint is a sinner who never gave up. ~ Paramahansa Yogananda, #NFDB
651:But even grown-up. have elders who know better. ~ Ransom Riggs, #NFDB
652:Crip up.or grip up.… Criptum vexo vel carpo vex. ~ Paul Beatty, #NFDB
653:Did you wake me up... to talk about candy? ~ Stephanie Perkins, #NFDB
654:Dreams do come true for those who never give up.~ Eiichiro Oda, #NFDB
655:Find out whats possible, If you never give up. ~ Austin Mahone, #NFDB
656:Grow up. Be a Unicorn, Stab people with your head. ~ Anonymous, #NFDB
657:have you not had your morning glass of shut up. ~ Ben Fountain, #NFDB
658:He climbs highest who helps another up. ~ George Matthew Adams, #NFDB
659:Hope never trickles down. It always springs up. ~ Studs Terkel, #NFDB
660:I came out of the womb wearing make-up. ~ Catherine Zeta Jones, #NFDB
661:I cannot hate the dream; the dream woke me up. ~ Tarryn Fisher, #NFDB
662:I didn't betray you. I was used. I was set up. ~ Michael Grant, #NFDB
663:If you don’t give up. you haven’t lost. ~ Suzanne Woods Fisher, #NFDB
664:If you got beauty, beauty, just raise em up. ~ Meghan Trainor, #NFDB
665:I'm a big fan of NATO. But they have to pay up. ~ Donald Trump, #NFDB
666:I'm still waiting for somebody to wake me up. ~ Justin Hartley, #NFDB
667:I'm the goofball. I'm the person cracking people up. ~ Amy Lee, #NFDB
668:I sleep in the nude but I pull the sheets up. ~ Marilyn Monroe, #NFDB
669:It's not my fate to give up.-I know it can't be. ~ Henry James, #NFDB
670:I've died before. It was boring, so I stood up. ~ Warren Ellis, #NFDB
671:I've had my up. and downs in my private life. ~ Novak Djokovic, #NFDB
672:Love is meant to lift you up. not hold you down. ~ Suzy Kassem, #NFDB
673:Love you no matter what, so just suck it up.” But ~ Cat Porter, #NFDB
674:Maturity is a high price to pay for growing up. ~ Tom Stoppard, #NFDB
675:Michael, I think we need to break up.” If ~ Richard Paul Evans, #NFDB
676:Never give up. laugh a lot. Be good to others. ~ James Dashner, #NFDB
677:Nothing like an opposite. Keep it up. both of you. ~ C S Lewis, #NFDB
678:Once I put it down I couldn't pick it back up. ~ Gerald Massey, #NFDB
679:Some days success just means not giving up. ~ Steve Roggenbuck, #NFDB
680:Some stories, you use up. Others use you up. ~ Chuck Palahniuk, #NFDB
681:The number one skill in life is not giving up. ~ Bryant McGill, #NFDB
682:There are some things you just can’t cover up. ~ Erin McCarthy, #NFDB
683:There’s a chain of command: gripes go up. not down. ~ Gene Kim, #NFDB
684:The water as a topic of conversation dried up. ~ P G Wodehouse, #NFDB
685:They hear you own up. and they learn to own up. ~ Bruce Willis, #NFDB
686:This makes me so sore it gets my dandruff up. ~ Samuel Goldwyn, #NFDB
687:Up, you mighty race, accomplish what you will. ~ Marcus Garvey, #NFDB
688:Use it up. wear it out, make it do, or do without. ~ Anonymous, #NFDB
689:WAKE UP, FUCKWEASEL, IT'S YOUR GIRLFRIEND! ~ Maggie Stiefvater, #NFDB
690:What are you waiting for in order to give up. ~ Emile M Cioran, #NFDB
691:What's up. gangstas? It's the M-I-Double-Tizzle. ~ Mitt Romney, #NFDB
692:When the sun comes up. I have morals again. ~ Elizabeth Taylor, #NFDB
693:Where one industry stumbles, another rises up. ~ John Battelle, #NFDB
694:You didn't wake up. your dreams just changed gear. ~ Ben Elton, #NFDB
695:You’d think a bit of kissing would cheer her up. ~ J K Rowling, #NFDB
696:You just can't beat the person who never gives up. ~ Babe Ruth, #NFDB
697:You know where nice people end up. On welfare. ~ Kelly Cutrone, #NFDB
698:You must have something in order to give it up. ~ M Scott Peck, #NFDB
699:And there's no such thing as too much back-up. ~ Stephen Baxter, #NFDB
700:Board my body up. I’m not for loving. Anymore. ~ Eimear McBride, #NFDB
701:But reality cannot be ignored; we must grow up. ~ Philip K Dick, #NFDB
702:Conceit may puff a man up. but never prop him up. ~ John Ruskin, #NFDB
703:Don't give up. It's just the weight of the world. ~ Josh Groban, #NFDB
704:Don't give up. You're too talented. You're too good! ~ Tim Gunn, #NFDB
705:Don't let up. and downs leave you down and out. ~ Harvey Mackay, #NFDB
706:Don't tear other people down. Lift people up. ~ Hillary Clinton, #NFDB
707:Eternity has a way of letting us all grow up. ~ Shannon L Alder, #NFDB
708:Experimentation is the key to 'lively up. the art. ~ Bob Marley, #NFDB
709:Forgive me, Father, but I'm still screwed up. ~ Lani Diane Rich, #NFDB
710:Fucked-up. Insecure, Neurotic, and Emotional. (FINE) ~ Amy Reed, #NFDB
711:Growing up. my favorite TV show was Star Trek ~ Casper Van Dien, #NFDB
712:Grown-up. are talking, so cram the PC bullshit. ~ Larry Correia, #NFDB
713:Grown-up. really are decidedly odd", ~ Antoine de Saint Exup.ry, #NFDB
714:How could two empty things fill each other up. ~ Danielle Paige, #NFDB
715:How that name comes up. Mixing memory and desire ~ J D Salinger, #NFDB
716:I am grown up. That's why I cooked all this food! ~ Lena Dunham, #NFDB
717:I could be patient. I could. If they’d hurry up. ~ Faith Hunter, #NFDB
718:I do all my own make-up. it takes me 10 minutes. ~ Joan Collins, #NFDB
719:I feel good... considering I managed to wake up. ~ Ivan Slavkov, #NFDB
720:If you want to be given everything, give everything up. ~ Laozi, #NFDB
721:I keep thinking I'm a grown up. but I'm not. ~ Victoria Tennant, #NFDB
722:I liked The Beatles a lot when I was growing up. ~ Damien Hirst, #NFDB
723:Ingenuity and incongruity always cheer me up. ~ Terry Pratchett, #NFDB
724:I think that politics needs a bit of spicing up. ~ Nigel Farage, #NFDB
725:It's hard to beat somebody when they don't give up. ~ Babe Ruth, #NFDB
726:It was all mixed up. beautiful and bleak, both. ~ Ellen Airgood, #NFDB
727:Let the things that enter your life wake you up. ~ Pema Chodron, #NFDB
728:May all your up. and downs be between the sheets ~ Hilary Storm, #NFDB
729:Miss Jean Louise, stand up. Your father's passin'. ~ Harper Lee, #NFDB
730:Miss Jean Louise, stand up. Your father’s passin’. ~ Harper Lee, #NFDB
731:My dad called me meat head dead from the neck up. ~ Norman Lear, #NFDB
732:My God, no wonder people like being tied up. ~ Cherise Sinclair, #NFDB
733:Never give up. Never give up. Never give up. ~ Karen Salmansohn, #NFDB
734:Nobody is lost until somebody has given up. ~ Gordon B Hinckley, #NFDB
735:Problems look mighty small from 150 miles up. ~ Roger B Chaffee, #NFDB
736:Putting on fierce boots is an instant pick-me-up. ~ Nina Garcia, #NFDB
737:Shut up. Just shut up. You had me at 'hello'. ~ Renee Zellweger, #NFDB
738:Sit still. Stop thinking. Shut up. Get out! ~ Aleister Crowley, #NFDB
739:The boy grows up.ard, but the girl grows up. ~ Patrick Rothfuss, #NFDB
740:The Cubists used the figure, but they broke it up. ~ Mark Tobey, #NFDB
741:The daily work - that goes on, it adds up. ~ Barbara Kingsolver, #NFDB
742:The journey is more important than where you end up. ~ Jessie J, #NFDB
743:The less space they take up. the more they matter. ~ Roxane Gay, #NFDB
744:The one who doesn't fall, doesn't stand up. ~ Fedor Emelianenko, #NFDB
745:There's so much to watch, I can't even keep up. ~ Molly Shannon, #NFDB
746:The world is run by the people who show up. ~ Benjamin Franklin, #NFDB
747:They tell me to quit being such a sissy and man up. ~ Jeff Erno, #NFDB
748:Tie me up. tie me down, make me moan real loud. ~ Janet Jackson, #NFDB
749:To be honest, I was kind of a shy kid growing up. ~ Dave Franco, #NFDB
750:Too old to die young, and too young to grow up. ~ Marty Feldman, #NFDB
751:We are quick to flare up. we races of men on the earth. ~ Homer, #NFDB
752:What matters is how many times you get up. ~ Daniel James Brown, #NFDB
753:When I started in Canada, I just did stand-up. ~ Norm MacDonald, #NFDB
754:You're never a failure until you fail to get up. ~ Evel Knievel, #NFDB
755:AH, MY THREE FAVORITE WORDS: Carter, shut up. Zia ~ Rick Riordan, #NFDB
756:All right, then, I'll go to hell" - and tore it up. ~ Mark Twain, #NFDB
757:Any kind of crisis can be good. It wakes you up. ~ Ryan Reynolds, #NFDB
758:Because my love for you is beyond words, I decided to shut up. ~, #NFDB
759:But please don't cry, dry your eyes, never let up.~ Tup.c Shakur, #NFDB
760:Cleopatra, la reina que presintió el close-up.~ Carlos Monsiv is, #NFDB
761:Concord, California was a great place to grow up. ~ Dave Brubeck, #NFDB
762:Don't throw away luck on little stuff. Save it up. ~ Tim O Brien, #NFDB
763:Don't withdraw, don't surrender, don't give up. ~ Rom o Dallaire, #NFDB
764:Downsiders," said the clown, "never look up. ~ Daniel Keys Moran, #NFDB
765:Everything's uglier close up.-Margo Roth Spiegelman ~ John Green, #NFDB
766:Every time there's a tragedy, everything goes up. ~ Donald Trump, #NFDB
767:For my part, I will never give up. and I mean never. ~ Elon Musk, #NFDB
768:Given up. Khouri? It's not in my dictionary. ~ Alastair Reynolds, #NFDB
769:Go looking for an idea and it'll show up. Begin now. ~ Ira Glass, #NFDB
770:Grown up. are certainly very strange. ~ Antoine de Saint Exup.ry, #NFDB
771:Grown up. are certainly very strange. ~ Antoine de Saint Exup.ry, #NFDB
772:He bolted up. “What’s happening? Where’s my pants? ~ Jude Watson, #NFDB
773:Hey, I'm a girl, and we like to play dress-up. ~ Charlize Theron, #NFDB
774:Hurry up. before there's no more night left. ~ Maggie Stiefvater, #NFDB
775:I did every sport under the sun while growing up. ~ Karlie Kloss, #NFDB
776:I felt as though I were pretending to be grown-up. ~ Naomi Novik, #NFDB
777:If Jesus came back today, I think he'd throw up. ~ Jesse Ventura, #NFDB
778:If people think I look good, it's the make-up. ~ Francesca Annis, #NFDB
779:If we screw it up. start over. Try something else. ~ Lee Iacocca, #NFDB
780:If you're a stand-up. you're more or less yourself. ~ Jon Glaser, #NFDB
781:I had failed so badly, I couldn’t even give up. ~ Mishka Shubaly, #NFDB
782:I had to Derrick Rose the knee up.before I got the re-up.~ Drake, #NFDB
783:In wakefulness she slept. In sleep, she woke up. ~ Mehreen Ahmed, #NFDB
784:I wish I could shut up. but I can't, and I won't. ~ Desmond Tutu, #NFDB
785:I would like to have seen my sons growing up. ~ Aung San Suu Kyi, #NFDB
786:Look, I had a passion for comic books growing up. ~ Baz Luhrmann, #NFDB
787:Love is what fucks people up. Love is the undertow. ~ Robin York, #NFDB
788:Never give up. Never give up. Never give up. ~ Winston Churchill, #NFDB
789:Never memorize something that you can look up. ~ Albert Einstein, #NFDB
790:No alarm clock needed. My passion wakes me up.. ! ~ Kyrie Irving, #NFDB
791:No. I don’t wear make-up. and my lines are my own. ~ J D Hawkins, #NFDB
792:No matter how bad it gets, I can always rise up. ~ Carlos Condit, #NFDB
793:Scattered wits take a long time in picking up. ~ Charles Dickens, #NFDB
794:Slowing down is sometimes the best way to speed up. ~ Mike Vance, #NFDB
795:Sometimes a musical phrase would perfectly sum up.~ John Ashbery, #NFDB
796:Sometimes grown up. don't act their right old age ~ Barbara Park, #NFDB
797:That's why you can't give up. Heroes don't give up. ~ Kiera Cass, #NFDB
798:The universe has always conspired to fuck me up. ~ Tom Spanbauer, #NFDB
799:Wake me up.
when everything is organized. ~ Jane Seabrook,#NFDB
800:We humans, as a species, are pretty fucked up. It’s ~ Linnea May, #NFDB
801:When we are high up. everything looks very small. ~ Paulo Coelho, #NFDB
802:Without passion, any rational person would give up. ~ Steve Jobs, #NFDB
803:You're fucked up. I see that. I can see past it. ~ Mercy Celeste, #NFDB
804:Your mother never considered giving you up.
~ Anne Osterlund,#NFDB
805:a little old lady from Peoria who wouldn’t shut up. ~ Dean Koontz, #NFDB
806:And he rises. Up. Up. Up. Yep. Tall as a tree. ~ Kristen Callihan, #NFDB
807:balloons, all blown up. How, where and why he got ~ Richard Price, #NFDB
808:Can anyone tell you when you’re grown up.” Another ~ Paula McLain, #NFDB
809:Do not give up...the beginning is always the hardest! ~ Anonymous, #NFDB
810:Don't you ever grow up. it could stay this simple. ~ Taylor Swift, #NFDB
811:Don't you think it's sometimes wise not to grow up. ~ Mick Jagger, #NFDB
812:Every last one of us can do better than give up. ~ Cheryl Strayed, #NFDB
813:France is an old country that needs to wake up. ~ Melanie Laurent, #NFDB
814:God doesn't want us to suffer, he wants us to grow up.~ C S Lewis, #NFDB
815:Growing up. I never imagined I would be an actor. ~ Lance Reddick, #NFDB
816:Growing up. I've enjoyed hunting with my father. ~ Dale Earnhardt, #NFDB
817:Growing up. I was taught a mans word is his bond. ~ Logan Mankins, #NFDB
818:His gums stopped bleeding and his skin cleared up. ~ Graham Parke, #NFDB
819:Hurry up. You’re going to make me late, little twerp. ~ L R W Lee, #NFDB
820:I beg you, eat me up. Want me down to the marrow. ~ H l ne Cixous, #NFDB
821:I got a piggy bank and the goal was to fill it up. ~ John Paulson, #NFDB
822:I had always been heavily influenced by stand-up. ~ John DiMaggio, #NFDB
823:I hadn't read the Dr. Strange comics growing up. ~ Rachel McAdams, #NFDB
824:I have musical ADD, so I like to switch things up. ~ Casey Abrams, #NFDB
825:I'm a hard nut to crack, and I take it standing up. ~ Bram Stoker, #NFDB
826:I’m a hard nut to crack, and I take it standing up. ~ Bram Stoker, #NFDB
827:I'm in a roler coaster that only goes up. my friend. ~ John Green, #NFDB
828:I'm less of a straight-up. traditional vocalist. ~ Juliette Lewis, #NFDB
829:I'm never quite sure if I'm me when I'm dressed up. ~ Neil Gaiman, #NFDB
830:I'm On a roller coaster that only goes up. my friend ~ John Green, #NFDB
831:I screwed up. Again. You're shocked, I'm sure. ~ Kelley Armstrong, #NFDB
832:It's a movie depiction you don't want to screw up. ~ Laszlo Nemes, #NFDB
833:It’s just our perverse tendency to fuck things up. ~ David Brooks, #NFDB
834:I used to roll up. this is a hold up. ain't nuthin funny. ~ Rakim, #NFDB
835:I've never been beaten up. I'm a black belt in Run-Fu. ~ Tre Cool, #NFDB
836:I want to be Jericho Barrons when I grow up. ~ Karen Marie Moning, #NFDB
837:Just because it’s made up. doesn’t mean it isn’t ~ Laurie Frankel, #NFDB
838:Loyalty is what you focus on and won't give up. ~ Shannon L Alder, #NFDB
839:My heart literally aches, that shit is not made up. ~ Rachel Cohn, #NFDB
840:My trouble was I had a mind but I couldn't make it up. ~ Dr Seuss, #NFDB
841:Never taunt the man with the power to tie you up. ~ Navessa Allen, #NFDB
842:People like to make children into little grown-up.. ~ Mara Wilson, #NFDB
843:Plans sprang up. She would get fancier chickens. ~ Louise Erdrich, #NFDB
844:Shut up. Ashley.” I turned back to address Sofia. ~ Bella Forrest, #NFDB
845:Shut up. Julius! I mean, quiet a moment, Commander. ~ Eoin Colfer, #NFDB
846:Small talk. Catching up. Thinly veiled hostility. ~ Lauren Conrad, #NFDB
847:Some things are private, Ethan. Even for grown-up.. ~ Kami Garcia, #NFDB
848:The man speaks Southern football, now shut up. ~ Sherrilyn Kenyon, #NFDB
849:The only sure way to fail forever is to give up. ~ Gena Showalter, #NFDB
850:The responsibility to nightmare is to wake up. ~ Michael S Harper, #NFDB
851:Those two make my mouth taste like throw up. ~ Bryan Lee O Malley, #NFDB
852:Try to go out empty and let your images fill you up. ~ Jay Maisel, #NFDB
853:Use it up. wear it out, make it do or do without. ~ Jean M Twenge, #NFDB
854:Well then, bottoms up.” he said, straight-faced. I ~ Nikki Sloane, #NFDB
855:We're going to put Hulu ahead of you, unless you pay up. ~ Tim Wu, #NFDB
856:What's up."
"You tell me; you're the one calling. ~ Brad Parks,#NFDB
857:When hell fills up. the dead will walk the streets. ~ Don DeLillo, #NFDB
858:When I grow up. I still want to be a director. ~ Steven Spielberg, #NFDB
859:When times get tough, we don't give up. We get up. ~ Barack Obama, #NFDB
860:When we meet the very best, we have to give up. ~ Thomas Bernhard, #NFDB
861:Wherever you end up. I wish you clear skies. Always. ~ Wendy Mass, #NFDB
862:With enough effort, anything can be covered up. ~ L E Modesitt Jr, #NFDB
863:Worried bout ya followers? You need to get ya dollars up. ~ Drake, #NFDB
864:You can’t lose if you don’t give up. You ~ Cap n Fatty Goodlander, #NFDB
865:Your career and your passion don't always match up. ~ Amy Poehler, #NFDB
866:9/11 woke us up. a nuclear 9/11 could shut us down. ~ Howard Bloom, #NFDB
867:A book either knocks you down or raises you up. ~ Mihail Sebastian, #NFDB
868:A genius is a grown-up.that did not grow up. ~ Mokokoma Mokhonoana, #NFDB
869:And your God is nothing but a teddy bear for grown-up.. You ~ Osho, #NFDB
870:A scientist is just a kid who never grew up. ~ Neil deGrasse Tyson, #NFDB
871:Be grateful for whatever it is that opens you up. ~ Allan G Hunter, #NFDB
872:Chin up. don’t smile, don’t cry, don’t fall, walk. ~ Cecelia Ahern, #NFDB
873:Don’t be a sucker all your life, dummy up. ya dope. ~ Jack Kerouac, #NFDB
874:Don't you find any irony in a vampire sucking up. ~ Heather Brewer, #NFDB
875:Dressing up. for me, is looking like an idiot. ~ Theophilus London, #NFDB
876:Everyone has a story if you just listen and shut up. ~ Dean Baquet, #NFDB
877:Falling is easy. The hard part is getting back up. ~ Jamie McGuire, #NFDB
878:Figure out what you want. Say it loud. Then shut up. ~ Amy Poehler, #NFDB
879:Figure out what you want. Say it loud. Then shut up. ~ Amy Poehler, #NFDB
880:George Hendrick simply lost that sun-blown pop-up. ~ Jerry Coleman, #NFDB
881:Growing up. I thought I'd have at least five kids. ~ Minnie Driver, #NFDB
882:Growing up. I was always really shy about my body. ~ Marisa Miller, #NFDB
883:Growing up. I was very much interested in jazz music. ~ Jan Hammer, #NFDB
884:Grown-up. are certainly very, very odd. ~ Antoine de Saint Exup.ry, #NFDB
885:He is simply a shiver looking for a spine to run up.~ Paul Keating, #NFDB
886:I'd say we're both pretty fucked up." "Very true. ~ Kody Keplinger, #NFDB
887:If only one could believe that death was waking up. ~ Iris Murdoch, #NFDB
888:If you start looking up. they start asking questions. ~ Susan Juby, #NFDB
889:If you want something badly enough, do not give up. ~ Randy Pausch, #NFDB
890:I get up. I fall down, all the while I am dancing. ~ Martha Graham, #NFDB
891:I love making scary faces, that's just how I grew up. ~ Rick Baker, #NFDB
892:I'm always listening to music to pump myself up. ~ Bella Heathcote, #NFDB
893:I’m an old creaky staircase when I wake up. Someone ~ Tahereh Mafi, #NFDB
894:I’m on a roller coaster that only goes up. my friend. ~ John Green, #NFDB
895:insistent opening bark of the UPI’s Helen Thomas: ~ Rick Perlstein, #NFDB
896:I refuse to grow up. I won't become the adult guy. ~ Charlie Sheen, #NFDB
897:I sup.ose it will all make sense when we grow up. ~ Bill Watterson, #NFDB
898:I’ve aged, but I don’t think I’ve grown up. ~ Helena Bonham Carter, #NFDB
899:My favorite saying is, 'If it's too loud, turn it up.' ~ Tori Amos, #NFDB
900:Never give up. If you're breathing, there's hope! ~ Gena Showalter, #NFDB
901:Never give up. You only get one life. Go for it! ~ Richard E Grant, #NFDB
902:No one has ever learned anything by giving up. Continue ~ Om Swami, #NFDB
903:remaining tent to find Cerys alone at the fold-up.~ Angela Marsons, #NFDB
904:Silence is not just silence but is not speaking up. ~ Tommy Orange, #NFDB
905:So, are you into casual sex or should I dress up. ~ Suzanne Wright, #NFDB
906:Sometimes when the going gets tough, people give up. ~ Rob Mariano, #NFDB
907:So you're just going to give up.
That's the plan. ~ Ned Vizzini,#NFDB
908:Tearing down is always easier than building up. ~ Charlaine Harris, #NFDB
909:The best part of waking up. is Folgers in your cup. ~ Paul Stanley, #NFDB
910:The best way to make dream come true is to wake up. ~ Anna Wintour, #NFDB
911:The best way to make your dreams come true is to wake up.~ Various, #NFDB
912:The body is meant to be seen, not all covered up. ~ Marilyn Monroe, #NFDB
913:The first time I performed musically, I threw up. ~ Marilyn Manson, #NFDB
914:The spring of love becomes hidden and soon filled up. ~ Max Muller, #NFDB
915:The world seems so clean if you only looked up. ~ Lauren DeStefano, #NFDB
916:Time is short. Don't waste it beating yourself up. ~ Danny Gregory, #NFDB
917:Too stup.d to learn and too stup.d to give up. ~ George R R Martin, #NFDB
918:To realise our dreams we must decide to wake up. ~ Josephine Baker, #NFDB
919:Use it up. wear it out, make it do or do without, ~ Denise Kiernan, #NFDB
920:Use it up. wear it out, make it do, or do without. ~ Valerie Tripp, #NFDB
921:We all do things we regret. It's part of growing up. ~ Sue Grafton, #NFDB
922:We all fall in life The question is who gets back up. ~ Greg Plitt, #NFDB
923:What family doesn't have its up. and downs? ~ Eleanor of Aquitaine, #NFDB
924:What few rules appear to be in place are all made up. ~ Patti Digh, #NFDB
925:When people screw up. give them a second chance. ~ Richard Branson, #NFDB
926:You can be pretty smart if you can just shut up. ~ Jordan Peterson, #NFDB
927:You can't erase a dream, you can only wake me up. ~ Peter Frampton, #NFDB
928:You get older, but you don't ever feel grown up.~ Megan McCafferty, #NFDB
929:You move forward, and when you falter, you get up. ~ Leigh Bardugo, #NFDB
930:You're going to see up. and downs your whole career. ~ Tony Parker, #NFDB
931:Your path is not narrow... so you can't mess it up. ~ Esther Hicks, #NFDB
932:You've got to grab every opportunity that comes up. ~ Dominic West, #NFDB
933:A dame that knows the ropes isn't likely to get tied up. ~ Mae West, #NFDB
934:A fine line divided acceptance from giving up. ~ Michael J Sullivan, #NFDB
935:all fucked up. That’s what makes the world go round. ~ Beth Michele, #NFDB
936:All our stores are more or less made up. after all. ~ Claire Messud, #NFDB
937:All things on earth thus change, some up. some down; ~ John Heywood, #NFDB
938:and squeezed in a few minutes for minimal make-up. ~ Tracie Puckett, #NFDB
939:Be quick to make decisions, but slow to give up. ~ Tomonobu Itagaki, #NFDB
940:Bloody heads and hearts, never match up. do they? ~ Sophie Kinsella, #NFDB
941:Conservatism solves problems libralism blows em up. ~ Rush Limbaugh, #NFDB
942:Don't give up. Don't lose hope. Don't sell out. ~ Christopher Reeve, #NFDB
943:Don't give up. Maxon. I love you, please don't give up.~ Kiera Cass, #NFDB
944:Do you have to live to be a hundred to really grow up. ~ Ruth Ozeki, #NFDB
945:FINE? Fucked up. Insecure, Neurotic and Egotistical? ~ Louise Penny, #NFDB
946:Growing up. I thought wearing a suit was a burden. ~ Vincent Piazza, #NFDB
947:Grown-up. always say that things are complicated. ~ Nicholas Sparks, #NFDB
948:grown-up. always say that things are complicated. ~ Nicholas Sparks, #NFDB
949:Hope is the food of the foolish. Eat up. kiddos. ~ Amy Rose Capetta, #NFDB
950:I can’t save you from you, Joss. Please…give up.” He ~ Ginger Scott, #NFDB
951:I didnt know what it was not to work hard as I grew up. ~ Pat Nixon, #NFDB
952:I love you' really is the gateway drug of breaking up. ~ John Green, #NFDB
953:I'm a tulip in a cup. I stand no chance of growing up.~ Fiona Apple, #NFDB
954:I'm holding up. Lord willing and the creek don't rise. ~ Sara Evans, #NFDB
955:Irony is just honesty with the volume cranked up. ~ George Saunders, #NFDB
956:I sang a lot growing up. I always loved music. ~ Brian d Arcy James, #NFDB
957:I still don't know what I want to do when I grow up. ~ Sophia Loren, #NFDB
958:it didn’t bother me to say, ‘Hey, Steve, shut up. ~ Brent Schlender, #NFDB
959:I think I'm finally growing up.- and about time. ~ Elizabeth Taylor, #NFDB
960:I try to make good decisions as decisions come up. ~ Ashton Kutcher, #NFDB
961:It's not a party until the fire department shows up. ~ Thom Filicia, #NFDB
962:I wanted to give up. but my family kept me going. ~ Jessica Simpson, #NFDB
963:I was obsessed with football when I was growing up. ~ Michael Sheen, #NFDB
964:Just drive down that road, until you get blown up.~ George S Patton, #NFDB
965:knees, I lean over Lily’s listless body and pick up.~ Emily Bleeker, #NFDB
966:Love is not a magic gravity that keeps everything up. ~ Wayne Coyne, #NFDB
967:Mam said I was growing up. I felt that I was dying. ~ Delia Sherman, #NFDB
968:Man, we’ve got something special. Don’t screw it up. ~ Maynard Webb, #NFDB
969:Men all do about the same thing when they wake up. ~ John Steinbeck, #NFDB
970:Never give up. In the end it'll all be worth it. ~ Leighton Meester, #NFDB
971:Ninety percent of success in life is just showing up. ~ Woody Allen, #NFDB
972:People are not mysterious because they never shut up. ~ Steve Toltz, #NFDB
973:Quit thy childhood, my friend, and wake up. ~ Jean Jacques Rousseau, #NFDB
974:So get up. get, get get down 911 is a joke in yo town ~ Flavor Flav, #NFDB
975:So you took a match. Lit us up. And now we burn forever. ~ L J Shen, #NFDB
976:They wanna see me pick back up. well where'd I leave it at? ~ Drake, #NFDB
977:Use it up. wear it out, make it do, or do without. ~ Gretchen Rubin, #NFDB
978:Use it up. wear it out, make it do, or do without ~ James D Bradley, #NFDB
979:Use it up. wear it out, make it do, or do without. ~ Rita Mae Brown, #NFDB
980:Wake up.
This world that you dream holds nothing to fear. ~ Rumi,#NFDB
981:Wake up. Keep waking up. Wake up.more and more often! ~ Carolyn See, #NFDB
982:We show up. We do our best. Good things happen. ~ Steven Pressfield, #NFDB
983:What you think is the summit is only a step up.~ Seneca the Younger, #NFDB
984:When fucked up. there's no time for blaming each other. ~ Toba Beta, #NFDB
985:When he woke up. the dinosaur was still there. ~ Augusto Monterroso, #NFDB
986:When there’s no further hope, men always look up. ~ Louis Zamperini, #NFDB
987:You can never give up. With love, anything is possible. ~ Lil Romeo, #NFDB
988:You can't hire someone else to do your push-up. for you. ~ Jim Rohn, #NFDB
989:You can't read about push up.. You gotta do them. ~ Gary Vaynerchuk, #NFDB
990:You don’t ask a dream if it is real, or you wake up. ~ Ray Bradbury, #NFDB
991:You’re big enough to bite now, mosquito, so shut up. ~ Kim Harrison, #NFDB
992:Appreciate the struggles as opportunities to wake up. ~ Jeff Bridges, #NFDB
993:As you heat the planet up. it's just like boiling a pot. ~ Elon Musk, #NFDB
994:Buckle up. It'd be embarrassing to die in a hearse. ~ Stephanie Bond, #NFDB
995:don’t get a Saturday where you can catch up. The sleep ~ Amy Poehler, #NFDB
996:Don't let anyone knock you down. Keep your head up. ~ Greyson Chance, #NFDB
997:Each time history repeats itself, the price goes up. ~ Ronald Wright, #NFDB
998:Fiction writers can’t be trusted. They make things up. ~ Dan Poynter, #NFDB
999:Get a new personality and learn to shut the fuck up. ~ Tarryn Fisher, #NFDB
1000:Growing up. I was a nerd. With actual taped eyeglasses. ~ Taye Diggs, #NFDB
1001:Growing up. one of my cousins was an out gay man. ~ Eric Stonestreet, #NFDB
1002:Grown-up. shouldn’t finish books they’re not enjoying. ~ John Irving, #NFDB
1003:He was a poet; and they are never exactly grown-up. ~ James M Barrie, #NFDB
1004:He was hers.
I was his.
It. Was. Fucked. Up. ~ Penelope Ward,#NFDB
1005:He would hate to go home without blowing anything up. ~ Rick Riordan, #NFDB
1006:his shirt and hauled the fine linen up. and off. ~ Stephanie Laurens, #NFDB
1007:Hope has never trickled down, it has always sprung up. ~ Naomi Klein, #NFDB
1008:I always like to plan ahead of time and follow up. ~ Michael Jackson, #NFDB
1009:I feel as if I'm always on the verge of waking up. ~ Fernando Pessoa, #NFDB
1010:I feel as if I’m always on the verge of waking up. ~ Fernando Pessoa, #NFDB
1011:If I'm a shining star, let's hope I don't blow up. ~ Neal Shusterman, #NFDB
1012:If you tell me that the sky is red, I will look up. ~ Monica Raymund, #NFDB
1013:I hate that word, mature, but I guess I am growing up. ~ Sheryl Crow, #NFDB
1014:I have no fear in moving up.(in weight) and fighting. ~ Ricky Hatton, #NFDB
1015:I love art. It really changes my mood and wakes me up. ~ Killer Mike, #NFDB
1016:I’m giddy. Is this a dream? If so, let me never wake up. ~ Jenny Han, #NFDB
1017:In general, I don't know when inspiration will pop up. ~ Larry Niven, #NFDB
1018:Is that your face or did your neck just throw up. ~ Cherise Sinclair, #NFDB
1019:It was strange to go down an elevator I never came up. ~ Ken Dickson, #NFDB
1020:I was a Chicago Bulls, Michael Jordan fan growing up. ~ LeBron James, #NFDB
1021:I was spent up. I sure grabbed that girl of mine. ~ Warren G Harding, #NFDB
1022:Kendall’s eyes lit up. “You have no idea, Noreen. He ~ Carolyn Keene, #NFDB
1023:Let’s save all those UPS delivery guys together. ;) ~ Cecilia London, #NFDB
1024:Life's too short. If you're passionate - stand up. ~ Richard Branson, #NFDB
1025:Listen up.- there's no war that will end all wars. ~ Haruki Murakami, #NFDB
1026:Magic Johnson was my favorite player growing up. ~ Russell Westbrook, #NFDB
1027:Mum will kill me if I get murdered and chopped up. ~ Iain Rob Wright, #NFDB
1028:Never give up. have the passion. Don't be afraid. ~ Barbara Broccoli, #NFDB
1029:Never give up. Son. There is always reason to hope. ~ Karpov Kinrade, #NFDB
1030:No matter how you feel, get up. dress up.and show up. ~ Regina Brett, #NFDB
1031:People grow up. and when they grow up.they change. ~ Haruki Murakami, #NFDB
1032:People grow up. and when they grow up.they change/ ~ Haruki Murakami, #NFDB
1033:People that like to read are always a little fucked up. ~ Pat Conroy, #NFDB
1034:press-up. against the wall, enjoying the workout even ~ Mark Greaney, #NFDB
1035:sole substance of genius is the daily act of showing up. ~ Anonymous, #NFDB
1036:Sometimes you gotta mess up.a little bit to wake up.~ Archie Manning, #NFDB
1037:Sometimes you have to know when to shut the f - - up. ~ Kevin Durant, #NFDB
1038:Squamous. He did not need to look it up. He knew. They ~ Neil Gaiman, #NFDB
1039:The entire world of grown-up. is corrup. and stup.d. ~ Matt Groening, #NFDB
1040:The Grim Reaper doesn't disappear... he catches up. ~ Patrick Carman, #NFDB
1041:the letters are mixed up. U and I should be together. ~ Jodi Picoult, #NFDB
1042:The media builds you up. and then it tears you down. ~ Thomas Keller, #NFDB
1043:Then I remembered about science and... shut up. ~ Fyodor Dostoyevsky, #NFDB
1044:The planets are lining up. bringing brighter days. ~ Michael Jackson, #NFDB
1045:There's nothing cozier than a Christmas tree all lit up. ~ Jenny Han, #NFDB
1046:There's rises and falls and up. and downs in all music. ~ Tim McGraw, #NFDB
1047:Top Gun was one of my favorite movies growing up. ~ Stephen Colletti, #NFDB
1048:To stay on the map, you've got to keep showing up. ~ Peter Gallagher, #NFDB
1049:To sum it all up. I must say that I regret nothing. ~ Adolf Eichmann, #NFDB
1050:To the men in the RV, Josh said, “Regulators, mount up. ~ David Wong, #NFDB
1051:Wake up. live your life and sing the melody of your soul. ~ Amit Ray, #NFDB
1052:What one wants to do with stories is screw them up. ~ William H Gass, #NFDB
1053:When I do stand-up. I'm basically doing a one-man show. ~ Chris Rock, #NFDB
1054:When I wake up. the other side of the bed is cold. ~ Suzanne Collins, #NFDB
1055:When I was growing up. Green Day had just come out. ~ Deryck Whibley, #NFDB
1056:When men get their blood up. it doesn’t go down easy. ~ Stephen King, #NFDB
1057:When someone screams at me to hurry up. I slow down. ~ Mario Lemieux, #NFDB
1058:When they tell you to grow up. they mean stop growing. ~ Tom Robbins, #NFDB
1059:When you're growing up. you just take what you've got. ~ Mac DeMarco, #NFDB
1060:When you're wrong admit it, when you're right, shut up. ~ Ogden Nash, #NFDB
1061:which she makes no move to clean up. I’m not sure what ~ John Waters, #NFDB
1062:Whoever said anybody has a right to give up. ~ Marian Wright Edelman, #NFDB
1063:Yo momma so ugly that when she gets up. the sun goes down. ~ Various, #NFDB
1064:You can be pretty smart if you can just shut up. ~ Jordan B Peterson, #NFDB
1065:You can do all them push-up. to pump up.your chest, ~ Curtis Jackson, #NFDB
1066:You can give in, you can give out, but never give up. ~ Robin Perini, #NFDB
1067:You don’t give up.writing until writing gives you up. ~ Rumer Godden, #NFDB
1068:All this freedom, but I still feel like I’m locked up. ~ Piper Kerman, #NFDB
1069:And every last one of us can do better than give up. ~ Cheryl Strayed, #NFDB
1070:A professional writer is an amateur who never gave up. ~ Richard Bach, #NFDB
1071:At my age, if I make it up. it's still an old saying. ~ Robert Jordan, #NFDB
1072:Attend to mushrooms and all other things will answer up. ~ A R Ammons, #NFDB
1073:Come back and wake me up.....half past May! (the Toad) ~ Arnold Lobel, #NFDB
1074:Conservatism solves problems. Libralism blows 'em up. ~ Rush Limbaugh, #NFDB
1075:Don't come around and try come gas me up. I like running on E ~ Drake, #NFDB
1076:Don't keep things bottled up. It's not good for you. ~ Kody Keplinger, #NFDB
1077:Every time history repeats itself, the price goes up. ~ James Maxwell, #NFDB
1078:Falling is easy. It's the landings that rip you up. ~ Matthew Sturges, #NFDB
1079:Greta…fate gave you an opportunity. Don’t fuck it up. ~ Penelope Ward, #NFDB
1080:Growing up. I never was a big follower of the Dodgers. ~ Andre Ethier, #NFDB
1081:Growing up. she found, was a heartbreaking endeavor. ~ Kiersten White, #NFDB
1082:Grown up. don't believe in Santa Claus. They vote. ~ Pierre Desproges, #NFDB
1083:I didn't really like the aloneness of doing stand-up. ~ Steve Buscemi, #NFDB
1084:If carrots got you drunk, rabbits would be messed-up. ~ Mitch Hedberg, #NFDB
1085:If I ever grow up. I don't want to be around for it. ~ Sebastian Bach, #NFDB
1086:If I must choose, I'd rather be tuned in than 'turnt up.. ~ T F Hodge, #NFDB
1087:If your dreams seem to be drifting away, wake up. ~ Benny Bellamacina, #NFDB
1088:If you want everything, you first have to give everything up. ~ Laozi, #NFDB
1089:I have no hang-up.. I don't have to go to psychiatrists. ~ Dan Lauria, #NFDB
1090:I have seen life from the top down and the bottom up. ~ L Ron Hubbard, #NFDB
1091:I like to play dress up. I'm in love with fashion. ~ Fantasia Barrino, #NFDB
1092:I love doing radio, and I love doing stand-up. obviously. ~ Bill Burr, #NFDB
1093:I love Wayne, I respect his talent. I've watched him grow up. ~ Bun B, #NFDB
1094:I'm 36 years old, and I'm growing up. Little by little. ~ Elena Anaya, #NFDB
1095:In any profession, there are always up. and downs. ~ Sachin Tendulkar, #NFDB
1096:Inspiration fires you up. motivation keeps you burning. ~ Stuart Aken, #NFDB
1097:I should've blown more stuff up." -Coach Gleeson Hedge ~ Rick Riordan, #NFDB
1098:I've seen too many up. and downs in the movie industry. ~ Jackie Chan, #NFDB
1099:I was a ballerina for 10 years growing up. but I stopped. ~ Amy Smart, #NFDB
1100:I write about my region, the countryside in which I grew up. ~ Mo Yan, #NFDB
1101:Never miss a good chance to shut up.”
― Will Rogers ~ Will Rogers,#NFDB
1102:No matter how you feel, get up. dress up. and show up. ~ Regina Brett, #NFDB
1103:No single thing abides; and all things are fucked up. ~ Philip K Dick, #NFDB
1104:Once the rockets are up. who cares where they come down? ~ Tom Lehrer, #NFDB
1105:People hate a break-up. but they love a break-up.song. ~ Phil Collins, #NFDB
1106:People hook up. People don't hook up. I don't judge. ~ Lamorne Morris, #NFDB
1107:Political Correctness doesn't change us, it shuts us up. ~ Glenn Beck, #NFDB
1108:Realizing I was gay was a long sort of waking up. ~ Melissa Etheridge, #NFDB
1109:She looked up. “A world of nevers under a never sky. ~ Veronica Rossi, #NFDB
1110:Shut up. I'm thinking!
-Jayfeather (Night Whispers) ~ Erin Hunter,#NFDB
1111:so eventually i gave up. i give up.every single day. ~ David Levithan, #NFDB
1112:Sometimes, when I wake up. my soul is in another city! ~ Bette Midler, #NFDB
1113:Stand up. Stand up.for what is fair against the unfair. ~ Suzy Kassem, #NFDB
1114:The ambitions are wake up. breathe, keep breathing. ~ Nicole Blackman, #NFDB
1115:the only fight which is lost is that which we give up. ~ Eric Metaxas, #NFDB
1116:The politicians should not tell the people to shut up. ~ John Stossel, #NFDB
1117:The real you is still a little child who never grew up. ~ Miguel Ruiz, #NFDB
1118:There's nothing crazier than a Christmas tree all lit up. ~ Jenny Han, #NFDB
1119:There was a kind of relief in it, the giving up. ~ Brittany Cavallaro, #NFDB
1120:The unexpected may annoy us, but may also wake us up. ~ Scott Sanders, #NFDB
1121:To be natural is such a very difficult pose to keep up. ~ Oscar Wilde, #NFDB
1122:unbroken happiness is a bore: it should have up. and downs. ~ Moliere, #NFDB
1123:unbroken happiness is a bore: it should have up. and downs. ~ Moli re, #NFDB
1124:We should have a conversation when we hang up. ~ Benedict Cumberbatch, #NFDB
1125:When I first saw Emma Stone, it was like I woke up. ~ Andrew Garfield, #NFDB
1126:When I was a kid, I'd spray paint my hair, cut clothes up. ~ Rita Ora, #NFDB
1127:Wherever we end up. I just won't go back to normal. ~ Chuck Palahniuk, #NFDB
1128:Whoever said anyone has the right to give up. ~ Marian Wright Edelman, #NFDB
1129:Wow you need to get some sun.”
“Shut up. I'm Irish. ~ Kevin Hearne,#NFDB
1130:You could warm Mars up. over time, with greenhouse gases. ~ Elon Musk, #NFDB
1131:You woke me back up. Libby. You have to know that. ~ Kristen Callihan, #NFDB
1132:And I stood up. again to help when I was sup.osed to hurt. ~ Matt Haig, #NFDB
1133:And, just for good measure, here are a handful of runners up. ~ Virgil, #NFDB
1134:Buck up.” she whispered to him. “Don’t be such a wuss. ~ Thea Harrison, #NFDB
1135:But life is wakings-up. all unexpected, all surprising. ~ John Crowley, #NFDB
1136:Come back to life, love. I'll be here when you wake up. ~ Tahereh Mafi, #NFDB
1137:Don't mind your make-up. you'd better make your mind up. ~ Frank Zappa, #NFDB
1138:Don’t shrink. Don’t puff up. Stand on your sacred ground. ~ Bren Brown, #NFDB
1139:Even as a grown-up. I love pretending to be a grown-up. ~ John Hodgman, #NFDB
1140:Every election is determined by the people who show up. ~ Larry Sabato, #NFDB
1141:Excuses sound best to the person that's making 'em up. ~ Tyrese Gibson, #NFDB
1142:Freedom and democracy are dreams you never give up. ~ Aung San Suu Kyi, #NFDB
1143:Fucked up. isn’t a strong enough phrase to describe that ~ Celia Aaron, #NFDB
1144:Get down. Shut Up. And Listen," ~ Angie SageJenna Heap ~ Angie Sage, #NFDB
1145:Going down is a greater experience than going up. ~ Mehmet Murat ildan, #NFDB
1146:Grown up. don't believe in Santa Claus. They vote. ~ Pierre Desproges, #NFDB
1147:Hold that chin up. Buttercup. Every storm runs out of rain. ~ K Larsen, #NFDB
1148:I can charm my way out of a situation when I screw up. ~ Cory Arcangel, #NFDB
1149:I can’t decide if he’s holding me back or holding me up. ~ Rick Yancey, #NFDB
1150:If you talking 'bout classics, do my name get brought up. ~ Kanye West, #NFDB
1151:If you want to be given everything, give everything up. ~ Riley Murphy, #NFDB
1152:I like to do things that I develop from the ground up. ~ Robert Duvall, #NFDB
1153:I like to write, I like to do stand-up. I like to act. ~ Patton Oswalt, #NFDB
1154:In everything we do, the serpent ego is rising up. ~ Swami Vivekananda, #NFDB
1155:It is our job to lift others up. not to size them up. ~ Neal A Maxwell, #NFDB
1156:It's OK if you mess up. You should give yourself a break. ~ Billy Joel, #NFDB
1157:Kubrick ate it up. He loved it. He just let me go crazy. ~ R Lee Ermey, #NFDB
1158:Lost time is gone forever. Nobody ever catches up. ~ Natalia Sylvester, #NFDB
1159:Music is always a part of my characters' make-up. ~ Michael K Williams, #NFDB
1160:Never give up. for even rivers someday wash dams away. ~ Arthur Golden, #NFDB
1161:Never look down on anyone unless you're helping him up.~ Jesse Jackson, #NFDB
1162:No one starts out on top. You have to work your way up. ~ Muhammad Ali, #NFDB
1163:People always want to knock you when you're up. ~ Benedict Cumberbatch, #NFDB
1164:Peyton was the best, my favorite quarterback growing up. ~ Andrew Luck, #NFDB
1165:She [Hillary Clinton] had the courage to stand up. ~ Jennifer Palmieri, #NFDB
1166:Sometimes I wake up. I feel like, I'm like 80-years-old. ~ Bam Margera, #NFDB
1167:Sometimes what we think is perfect is royally fucked up. ~ Abbi Glines, #NFDB
1168:Strange, he thought, how seldom people tend to look up.~ John Flanagan, #NFDB
1169:That's okay," I said. "We're writers. We make things up. ~ John Irving, #NFDB
1170:The Best Way To Make Your Dreams Come True is To Wake Up ~ Paul Val ry, #NFDB
1171:The chance to go to the postseason, it's hard to pass up. ~ Derrek Lee, #NFDB
1172:The first thing I do when I get up. I have breakfast. ~ Karl Lagerfeld, #NFDB
1173:The fool too late, his substance eaten up. reckons the cost. ~ Plautus, #NFDB
1174:The only way to win a power struggle is to give it up. ~ Robert Mandel, #NFDB
1175:The tendency of the world is down - God's path is up. ~ Dwight L Moody, #NFDB
1176:The wind was picking up. and the Scarecrow shivered. ~ Gregory Maguire, #NFDB
1177:To err is human; to really screw up. you need a computer ~ Alan Cooper, #NFDB
1178:To grow up.without risk is to risk not growing up. ~ Pamela Druckerman, #NFDB
1179:Turning I would to I did is the grammar of growing up. ~ Anthony Marra, #NFDB
1180:We ain't giving up." I said. "We done gone this far. ~ Ernest J Gaines, #NFDB
1181:We gave you a perfectly good language and you f***ed up. ~ Stephen Fry, #NFDB
1182:Whenever you stumble or fall, I am there to help you up. ~ Sarah Young, #NFDB
1183:When we say Shut up. Gat, that isn’t what we mean at all. ~ E Lockhart, #NFDB
1184:When you mess something up. you learn for the next time. ~ Ned Vizzini, #NFDB
1185:Where I grew up. the basketball courts were rarely used. ~ Denis Leary, #NFDB
1186:Who wants to read a book when you can blow something up. ~ Rick Yancey, #NFDB
1187:You can beat me up. but don't touch my hair, I will kill you! ~ Jet Li, #NFDB
1188:You didn't break my heart, I say. "You filled it up. ~ Kristan Higgins, #NFDB
1189:You know how a woman gets a man excited? She shows up. ~ Harrison Ford, #NFDB
1190:A career is a series of up. and downs, of comebacks. ~ Steve Guttenberg, #NFDB
1191:As, let’s face it; life does have a tendency to throw up.~ Miranda Hart, #NFDB
1192:Baseball was made for kids, and grown-up. only screw it up. ~ Bob Lemon, #NFDB
1193:Bibliomancy: "Divination by jolly well Looking It Up. ~ Marilyn Johnson, #NFDB
1194:But, Mr. Lucado, I want to be a missionary when I grow up. ~ Max Lucado, #NFDB
1195:But. My hammer," said Thor.
"Shut up. Thor," said Loki ~ Neil Gaiman,#NFDB
1196:Don't let your alarm clock, be the only reason you wake up. ~ Ray Lewis, #NFDB
1197:Do us a favour, Perce,’ said Bill, yawning, ‘and shut up. ~ J K Rowling, #NFDB
1198:Every last one of
us can do better
than give up. ~ Cheryl Strayed,#NFDB
1199:Garrett Cole. “I hope that helped clear some things up. ~ RoAnna Sylver, #NFDB
1200:Get up. get out, and be social. - from his song "Don't try ~ Gerard Way, #NFDB
1201:Half of life is up.- the other half is dealing with it. ~ Henry Rollins, #NFDB
1202:His face lit up. “I’ve always wanted to fuck a Swede. ~ Marita A Hansen, #NFDB
1203:I did stand-up. I loved George Carlin and Steve Martin. ~ Steve Buscemi, #NFDB
1204:If a doctor isn't 'up. on something, he's 'down' on it. ~ Linus Pauling, #NFDB
1205:I feel grown-up. hanging out alone with book and bagel. ~ Hannah Howard, #NFDB
1206:If you can't live it down, might as well live it up. ~ Brantley Gilbert, #NFDB
1207:I get up. I walk. I fall down. Meanwhile, I keep dancing. ~ Anne Lamott, #NFDB
1208:I have never grown up. but I will never stop growing. ~ Arthur C Clarke, #NFDB
1209:I might grow old in Brisbane, but I would never grow up. ~ David Malouf, #NFDB
1210:I'm not loyal to one genre. I want to mix it up. ~ Benedict Cumberbatch, #NFDB
1211:Insecure people put others down to raise themselves up. ~ Habeeb Akande, #NFDB
1212:It’s part of my job to weather the up. and downs. And ~ Suzanne Collins, #NFDB
1213:It's the Peter Pan in me, I don't think I'll ever grow up. ~ Jason Behr, #NFDB
1214:I wanted to be an Olympic swimmer when I was growing up. ~ Grace Gummer, #NFDB
1215:Life has up. and it has downs. I don't care who you are. ~ Hugh Jackman, #NFDB
1216:Life is on an incline; you either go up. or you come down. ~ Kiran Bedi, #NFDB
1217:Living democracy grows like a tree, from the bottom up. ~ Vandana Shiva, #NFDB
1218:Looks like the good Lord got your ass and face mixed up. ~ John Marston, #NFDB
1219:Lucas’s Colt .45 Gold Cup.and Beretta 92F, and drove up.~ John Sandford, #NFDB
1220:My style was always to spread out rather than to move up. ~ Andy Warhol, #NFDB
1221:Never give up. No one knows what's going to happen next. ~ L Frank Baum, #NFDB
1222:Note to self: If you can't hear God when you pray, shut up. ~ Mark Hart, #NFDB
1223:Often have brief words laid men low and then raise them up. ~ Sophocles, #NFDB
1224:Oh, please don't go — I'll eat you up.— I love you so! ~ Maurice Sendak, #NFDB
1225:People who live in glass houses should shut the fuck up. ~ Ernest Cline, #NFDB
1226:Pop music is awesome, but I like to keep changing it up. ~ Chaz Bundick, #NFDB
1227:Relax your body, and the rest of you will lighten up. ~ Haruki Murakami, #NFDB
1228:stand up. be bold. you are the sole and only cause. ~ Swami Vivekananda, #NFDB
1229:The best way to make your dreams come true is to wake up. ~ Paul Val ry, #NFDB
1230:The more I try to catch up. the farther I fall behind. ~ Veronica Rossi, #NFDB
1231:There’s nobody taking center from me until I give it up. ~ Joe DiMaggio, #NFDB
1232:There's only one thing to say to the censors: Shut up. ~ Chris Crutcher, #NFDB
1233:There’s only one thing to say to the censors: Shut up. ~ Chris Crutcher, #NFDB
1234:The young man must store up. the old man must use. ~ Seneca the Younger, #NFDB
1235:Wait up." Sabrina shouted, taking the stairs two at a time. ~ Anonymous, #NFDB
1236:we are most judgmental of the defect we’ve just given up. ~ Judi Hollis, #NFDB
1237:What I do will be straight up. Management knows that. ~ Carmelo Anthony, #NFDB
1238:When had Eden grown up. I feel like I blinked and missed it. ~ Marie Lu, #NFDB
1239:When life knocks you down, you can choose to get back up. ~ Jackie Chan, #NFDB
1240:"When thoughts leave themselves alone the mind clears up." ~ Alan Watts, #NFDB
1241:Where the laws are not sup.eme, there demagogues spring up. ~ Aristotle, #NFDB
1242:Wishes are for children,” Jane Chatwin said. “I grew up. ~ Lev Grossman, #NFDB
1243:You can beat 80% of the competition just by showing up. ~ Harvey Mackay, #NFDB
1244:you don't have to tear down others to build yourself up.~ Caprice Crane, #NFDB
1245:You're my hiding place. I go to you when I'm messed up. ~ Tarryn Fisher, #NFDB
1246:And don’t you try to butter me up. I ain’t butterable. ~ Terry Pratchett, #NFDB
1247:Any time I get to blow bubbles pretty much lights me up. ~ David Helvarg, #NFDB
1248:Art isn’t about where it ends up. It’s about the creation. ~ Lauren Dane, #NFDB
1249:A simile is just a metaphor with the scaffolding still up. ~ James Geary, #NFDB
1250:But the past is like a shadow, always trying to catch up. ~ Hannah Tinti, #NFDB
1251:Despair lames most people, but it wakes others fully up. ~ William James, #NFDB
1252:Do what you think is right and let the law catch up. ~ Thurgood Marshall, #NFDB
1253:Everyone has a different bump card and when it's up. it's up. ~ Jim Ross, #NFDB
1254:Get up. Go to work. Play the game. Get showered. Go home. ~ Paul Scholes, #NFDB
1255:Growing up. my brother and I were begging for attention. ~ Jeremy London, #NFDB
1256:Grown-up. are always thinking of uninteresting explanations, ~ C S Lewis, #NFDB
1257:How can a man, devoid of nutritional value, fill me up. ~ Brooklyn James, #NFDB
1258:I don't grow up. In me is the small child of my early days. ~ M C Escher, #NFDB
1259:If giving up.is to fail, then to hell with give up. ~ Mehmet Murat ildan, #NFDB
1260:If you can't find the exact quote you want, make it up. ~ Robert Fulghum, #NFDB
1261:If you have to compromise, be sure to compromise up. ~ Eleanor Roosevelt, #NFDB
1262:If you only make it up. you never have to live it down. ~ Robert Fulghum, #NFDB
1263:If you wait for luck to turn up. life becomes very boring. ~ Mikhail Tal, #NFDB
1264:I love to mix it up. I love to keep doing different things. ~ Clive Owen, #NFDB
1265:I may not be a pin-up. but I'm one hell of a boxer. ~ Jean Paul Belmondo, #NFDB
1266:I say we are climbing out of a ditch and we are climbing up. ~ Tim Kaine, #NFDB
1267:It is the system itself that, once set up. gives orders. ~ Lewis Mumford, #NFDB
1268:It's worth it, it's worth the final smash-up. ~ Antoine de Saint Exup.ry, #NFDB
1269:I used to Google my name to see what came up.- it hurt. ~ Emilio Estevez, #NFDB
1270:I was a cheerleader growing up. so I can relate to that! ~ Kelly Stables, #NFDB
1271:I was an escapee of childhood. I always wanted to grow up. ~ Uma Thurman, #NFDB
1272:Mariah and Whitney Houston were my goddesses growing up. ~ Ariana Grande, #NFDB
1273:My books. They were my only real friends growing up. ~ Walter Dean Myers, #NFDB
1274:Never a good sign, he thought, when the crows showed up. ~ Justin Cronin, #NFDB
1275:Never look down on anybody unless you're helping him up. ~ Jesse Jackson, #NFDB
1276:One can brood too much. Nostalgia can fuzz things up. ~ Elizabeth Buchan, #NFDB
1277:Poverty keeps together more homes than it breaks up. ~ Hector Hugh Munro, #NFDB
1278:Right now I have more confidence in myself. I grew up. ~ Amelie Mauresmo, #NFDB
1279:she was clinging ivy, she needed people to hold her up. ~ Charlotte Lamb, #NFDB
1280:Shut up. You should remember, you’re my bitch tonight. ~ Lizzie Lynn Lee, #NFDB
1281:Sometimes a winner is just a dreamer who never gave up. ~ Michael Jordan, #NFDB
1282:Sometimes we have to fall down before we can stand up. ~ Liesl Shurtliff, #NFDB
1283:Sometimes you've got to shout the truth and wake people up. ~ Joan Bauer, #NFDB
1284:Suck it up. sugar - at least they're not shootin' at ya'. ~ Jhada Addams, #NFDB
1285:That can never be reasoned down which was not reasoned up. ~ Fisher Ames, #NFDB
1286:The best part of breaking up... is when you're making up. ~ Phil Spector, #NFDB
1287:The best way to make your dreams come true is to wake up. ~ Muhammad Ali, #NFDB
1288:The dance world was a big part of my growing up. ~ Amy Sherman Palladino, #NFDB
1289:The life you want doesn't exist. You have to make it up. ~ James Victore, #NFDB
1290:The loudest sigh in the world would never wake him up. ~ Haruki Murakami, #NFDB
1291:The point is to wake up. not to earn a Ph.D. In waking up. ~ Jed McKenna, #NFDB
1292:There's a lot of rednecks in the country where I grew up. ~ Dolly Parton, #NFDB
1293:There's a word for a writer who never gives up. published. ~ J A Konrath, #NFDB
1294:Was this what it meant to grow up. this vast loneliness? ~ Claire Messud, #NFDB
1295:We are a nation that shouts at a microwave oven to hurry up. ~ Joan Ryan, #NFDB
1296:We do not make or create our souls, we just grow them up. ~ Richard Rohr, #NFDB
1297:What makes sense, and what doesn’t, it’s all mixed up. ~ Haruki Murakami, #NFDB
1298:When affection fell on its ass, politeness could step up. ~ Lorrie Moore, #NFDB
1299:when the ground is torn up. that’s when you plant seeds. ~ Ben Mikaelsen, #NFDB
1300:When you been dead, everything after that’s looking up. ~ Steven Erikson, #NFDB
1301:You clap. The Censor wakes up. We all get into trouble. ~ Craig Ferguson, #NFDB
1302:You have to commit to the what, before the how shows up. ~ Jack Canfield, #NFDB
1303:You want me to be all doom and gloom, or just shut up. ~ Stephenie Meyer, #NFDB
1304:Actually I never did stand up. I'm not that funny. ~ Maynard James Keenan, #NFDB
1305:Any story worth its salt can handle a little shaking up. ~ Salman Rushdie, #NFDB
1306:Better to have bad news that's true than good news we made up.~ Eric Ries, #NFDB
1307:Don't let aging get you down. It's too hard to get back up. ~ John Wagner, #NFDB
1308:Dying, giving up. is for the weak—living is for the strong. ~ Morgan Rice, #NFDB
1309:Finally, one just has to shut up. sit down, and write. ~ Natalie Goldberg, #NFDB
1310:Fun, like champagne bubbles, can't completely fill you up. ~ Bette Greene, #NFDB
1311:God gave me you for the up. and downs and days of doubts. ~ Blake Shelton, #NFDB
1312:Good painter imitates nature, bad ones spews it up. ~ Miguel de Cervantes, #NFDB
1313:Growing up. I lived a moderate lifestyle with my family. ~ Liam Hemsworth, #NFDB
1314:Growing up. I played softball and I was a cheerleader. ~ Carrie Underwood, #NFDB
1315:Hey Lucia, Pay up. suckah, Emma got dental with some dude. ~ Kresley Cole, #NFDB
1316:How could you ever learn to trust the things you made up. ~ Richard Yates, #NFDB
1317:How many times must a man look up. before he can see the sky? ~ Bob Dylan, #NFDB
1318:Human relations, I mess them up. and they let me down. ~ Juliana Hatfield, #NFDB
1319:I do actually use a boxing trainer when I train for stand-up. ~ Louis C K, #NFDB
1320:I don't like doing stand-up. because I don't like standing up. ~ Jo Brand, #NFDB
1321:If something is yours by right, then fight for it or shut up. ~ Malcolm X, #NFDB
1322:I go on YouTube when somebody says to look something up. ~ George Clooney, #NFDB
1323:I just enjoy life now. I just enjoy every morning I get to wake up. ~ Nas, #NFDB
1324:I likes me some ‘Shit Blows Up’ fiction, don’t get me wrong. ~ Hal Duncan, #NFDB
1325:I’ll bet you’re some looker when you’re dolled up. ~ Edgar Rice Burroughs, #NFDB
1326:I love you", he said simply. "I fucked up. But I love you. ~ Ginger Scott, #NFDB
1327:I’m a bowling pin, even when I fall I’ll always stand back up. ~ Jay Park, #NFDB
1328:I’m sure ours is singing the chorus from Smack My Bitch Up. ~ Lily Morton, #NFDB
1329:Indecision is a form of self-abuse - be ready to step up. ~ Suzanne Evans, #NFDB
1330:I never saw myself not being a stand-up. That was my plan. ~ Steve Harvey, #NFDB
1331:In every universe, everywhere, people just plain screw up. ~ Claudia Gray, #NFDB
1332:I nod. You can be pretty smart if you can just shut up. ~ Jordan Peterson, #NFDB
1333:Interesting,” I said, by which I meant “shut the fuck up. ~ Mark Lawrence, #NFDB
1334:I've had a few setbacks in my life, but I never gave up. ~ Harry S Truman, #NFDB
1335:I want that bacon. And the man making it.
Shut up. vagina. ~ J Daniels,#NFDB
1336:Keep this up. Mrs. Collier, and I may have to kiss you. ~ Andrea Boeshaar, #NFDB
1337:Living people mess you up. Living people are messy. ~ Jeanne Marie Laskas, #NFDB
1338:Love will never let you down, if you don't give it up.~ Benny Bellamacina, #NFDB
1339:Maturity is a high price to pay for growing up. —Tom Stoppard ~ T J Klune, #NFDB
1340:Men should never give up. I never do. I would hate to lose. ~ Hiroo Onoda, #NFDB
1341:Never give up... No one knows what's going to happen next. ~ L Frank Baum, #NFDB
1342:Never look down on anybody unless you're helping them up. ~ Jesse Jackson, #NFDB
1343:Never look down on people unless you are helping them up. ~ Jesse Jackson, #NFDB
1344:never say never see what is possible if you never give up.~ Justin Bieber, #NFDB
1345:Oh, please don't go — we'll eat you up.— we love you so! ~ Maurice Sendak, #NFDB
1346:Our dreams are often too large for reality to ever match up. ~ Sonali Dev, #NFDB
1347:Rise up. you suckers, and go out and do the work of Jesus! ~ Tony Campolo, #NFDB
1348:Shut up. Jean Louise. I’m trying to make you see his motive: ~ Harper Lee, #NFDB
1349:Some people screw up. and then some people are screw-up.. ~ Jay Crownover, #NFDB
1350:Sometimes you've got to make a mess before you clean it up. ~ Deb Caletti, #NFDB
1351:The ambitious are criticized by those that have given up. ~ Grant Cardone, #NFDB
1352:[The Democrats] have got to do a better job of showing up. ~ Barack Obama, #NFDB
1353:The dictatorship is shut up. democracy is always concerned. ~ Woody Allen, #NFDB
1354:The Fastest way to make you dream come true is to wake up. ~ Preity Zinta, #NFDB
1355:The most beautiful day of my life and I end up.throwing up. ~ Andr Aciman, #NFDB
1356:they force you to shut down, then judge you for not opening up. ~ R H Sin, #NFDB
1357:Tough break-up. Trash stinks, which is why you toss it. ~ Donna Lynn Hope, #NFDB
1358:What happens to anything beautiful? Viy ate it up. ~ Catherynne M Valente, #NFDB
1359:When a door closes you have two choices: give up. or keep going ~ Rihanna, #NFDB
1360:When I grew up. there were no songs about gay people. ~ Melissa Etheridge, #NFDB
1361:When I'm on stage, that's me. It's blown up. but that's me. ~ Denis Leary, #NFDB
1362:When people don't get enough information, they make it up. ~ Gary Cherone, #NFDB
1363:[Writers] should tend to lift people up. not lower them down. ~ E B White, #NFDB
1364:You are staring at me like you were going to eat me up. ~ Nicholas Sparks, #NFDB
1365:You only taste your own dignity right before you puke it up. ~ Adam Levin, #NFDB
1366:You would have to be half mad to dream me up.” -Lewis Carroll ~ E K Blair, #NFDB
1367:All I do is fuck up. No one cares about who I really am. ~ Erika L S nchez, #NFDB
1368:And Shazad...'
He hesitated. 'She didn't come back up. ~ Alwyn Hamilton,#NFDB
1369:An Engineer is no match for a Historian with his dander up. ~ Philip Reeve, #NFDB
1370:As I grew up. one of my strongest allies has been my sister. ~ Patti Smith, #NFDB
1371:A threat need not provoke a response if it is not taken up. ~ Paulo Coelho, #NFDB
1372:Each time a door closes, the rest of the world opens up. ~ Parker J Palmer, #NFDB
1373:Evidently you can dress me up. but you cant cover my scars. ~ Donna Cooner, #NFDB
1374:first recorded example of a man telling a woman to ‘shut up.; ~ Mary Beard, #NFDB
1375:From the moment it is touched, the heart cannot dry up. ~ Louis Bourdaloue, #NFDB
1376:Get on up. stay on the scene, get on up. like a sex machine. ~ James Brown, #NFDB
1377:Giving people a hand up. not a handout, is the way forward. ~ Hugh Jackman, #NFDB
1378:Good, cause look what the cat just drug in, or threw up. ~ Candace Knoebel, #NFDB
1379:I agree 100% with the courts.We should open it [iPhone] up. ~ Donald Trump, #NFDB
1380:I always wondered about growing up. I bet it’s mostly lies. ~ Stephen King, #NFDB
1381:I came from abject poverty. There was nowhere to go but up. ~ Kirk Douglas, #NFDB
1382:Ideas are like beards; men do not have them until they grow up. ~ Voltaire, #NFDB
1383:If your plan isn't working, adjust your plan. Never give up. ~ Matt Martin, #NFDB
1384:I have a plan. Boys, it's hunting season. Weapon up.~ Jennifer Lynn Barnes, #NFDB
1385:I'm from where...Rich and A hit the kitchen they were pitchin up.~ Cam ron, #NFDB
1386:I recommend storing vertically anything that can be stood up. ~ Marie Kond, #NFDB
1387:I think a performer should do his work and then shut up. ~ Richard Widmark, #NFDB
1388:It's more than personal. I can't screw it up. I have to do. ~ Jim Harbaugh, #NFDB
1389:It's Never Over 'till it's over! Never Give Up! Never. ~ Winston Churchill, #NFDB
1390:It's probably a twelve-day. He needs two days to wake up. ~ Michael Jordan, #NFDB
1391:It takes years to build up. it takes moments to destroy. ~ Haruki Murakami, #NFDB
1392:I've never gotten too high or too low. It only messes you up. ~ Tim Duncan, #NFDB
1393:I've noticed that the more I open up. the more I learn. ~ Abigail Washburn, #NFDB
1394:Let's hope that when you're coming down I'll be looking up. ~ Jack Higgins, #NFDB
1395:Men are my hobby, if I ever got married I'd have to give it up. ~ Mae West, #NFDB
1396:Never give up. Goodness will always outrun evil in the end. ~ Anne Fortier, #NFDB
1397:never look down on somebody unless you are helping them up.~ Jesse Jackson, #NFDB
1398:Nice strawberries.
Shut up.
No, I mean it. Cute. ~ Stephanie Perkins,#NFDB
1399:Nobody really wants to be a stand-up. they want to get on TV. ~ Chris Rock, #NFDB
1400:Nothing bad can really happen, unless we royally screw up. ~ Craig Alanson, #NFDB
1401:Oh, for the love of God, won't the two of you just shut up. ~ Scott Snyder, #NFDB
1402:Presidents tend to tinker, you know, and mess everything up. ~ Pat Paulsen, #NFDB
1403:Pride looks down, and no one can see God but by looking up. ~ Peter Kreeft, #NFDB
1404:recorder takes things down. A historian makes things up. ~ Josiah Bancroft, #NFDB
1405:Remember that girl who gave up. Yeah, neither does anyone else ~ Anonymous, #NFDB
1406:She'd fight until she was broken.
She would NOT give up. ~ Cynthia Eden,#NFDB
1407:Since when is failure more appealing? Never give up. ~ Richelle E Goodrich, #NFDB
1408:Sometimes people need to be told to sit down and shut up. ~ Chris Christie, #NFDB
1409:Stop worrying about growing old. And think about growing up. ~ Philip Roth, #NFDB
1410:The best way to make your own dreams come true is to wake up.~ Paul Val ry, #NFDB
1411:the dark days only stayed dark until the sun came up. ~ Brittainy C Cherry, #NFDB
1412:There is only so much I can understand and not screw up. ~ David Krumholtz, #NFDB
1413:The second half was easy to sum up.- and absolute shambles! ~ Alan Hansen, #NFDB
1414:Up! Children of Zulu, your day has come. Up! and destroy them all! ~ Shaka, #NFDB
1415:Wake up. Be yourself, not a bad copy of something else! ~ Robertson Davies, #NFDB
1416:We all fuck up. It’s how we come back from it that matters. ~ Tommy Orange, #NFDB
1417:Well, you know what happens to crime when the heat goes up. ~ James Hansen, #NFDB
1418:We made it up.and then we were stuck with what we made up. ~ Philip K Dick, #NFDB
1419:What is truth? I don't know and I'm sorry I brought it up. ~ Edward Abbey, #NFDB
1420:When one begins to turn in bed, it is time to get up. ~ Duke of Wellington, #NFDB
1421:Why should i remember anything if i can just look it up. ~ Albert Einstein, #NFDB
1422:Women are like ovens. We need 5 to 15 minutes to heat up. ~ Sandra Bullock, #NFDB
1423:Yeah I loved, as a kid growing up. I loved science-fiction. ~ Jeff Bridges, #NFDB
1424:You'll never know how close you are to victory if you give up. ~ Jay Samit, #NFDB
1425:You lurve the tiger," Zane croned.
"Shut up. Zane". ~ Abigail Roux,#NFDB
1426:After I'd preached a message on Sunday night, I'd print it up. ~ Tim LaHaye, #NFDB
1427:After some days a good wind sprang up. and they put out to sea. ~ Anonymous, #NFDB
1428:against mine, and my heartbeats sped up. His voice was ~ Brittainy C Cherry, #NFDB
1429:A neurotic can neither enjoy his illusions nor give them up. ~ Mason Cooley, #NFDB
1430:Are you ever not a pessimist?" "Sometimes. But then I wake up. ~ Mira Grant, #NFDB
1431:Before I put on my make up. I say a little prayer for you. ~ Dionne Warwick, #NFDB
1432:Being brave was easy when you would rather die than give up. ~ Lev Grossman, #NFDB
1433:Books are magic: you never know where they're going to end up. ~ Dan Savage, #NFDB
1434:Coin reached out very slowly, and picked it up. Rincewind ~ Terry Pratchett, #NFDB
1435:DEAN: Come back when you’re ready to play with the grown-up.. ~ Mina Carter, #NFDB
1436:Don’t give up. This country is worth fighting for. ~ Hillary Rodham Clinton, #NFDB
1437:Don’t give up. You have invested a lot of time already. ~ Israelmore Ayivor, #NFDB
1438:Don't look down on somebody unless you are helping them up. ~ Jesse Jackson, #NFDB
1439:Everybody is fucked up. and we’re all freaks in our own ways. ~ C J Roberts, #NFDB
1440:Everyone feels, Aspen. Some are just better at covering it up. ~ Linda Kage, #NFDB
1441:Gear up. Warrior Princess. We've got some adventuring to do. ~ Rachel Caine, #NFDB
1442:I don't even have a moment where I felt like I wanted to give up.~ Park Bom, #NFDB
1443:If you like the stuff I do, my chances of liking you go up. ~ Penn Jillette, #NFDB
1444:I haven't had a chance to really view the pitches straight up. ~ Joe Maddon, #NFDB
1445:I haven't written anything in four years. I'm sort of dried up. ~ Thom Gunn, #NFDB
1446:I learned that you actually have more power when you shut up. ~ Andy Warhol, #NFDB
1447:Im used to slowing down so that everyone else can catch up.~ Jennifer Niven, #NFDB
1448:In a free market the people are free, the ideas are locked up. ~ Lewis Hyde, #NFDB
1449:I nod. You can be pretty smart if you can just shut up. ~ Jordan B Peterson, #NFDB
1450:In the present moment, we are all innocent. Wake up. ~ Sri Sri Ravi Shankar, #NFDB
1451:Iraq will spread them even more and chop them up. ~ Mohammed Saeed al Sahaf, #NFDB
1452:I realized early on that success was tied to not giving up. ~ Harrison Ford, #NFDB
1453:it’s just hard for anyone to know where he’s going to end up. ~ Imbolo Mbue, #NFDB
1454:I used to think all the monsters in my life were made up. ~ Iain Rob Wright, #NFDB
1455:I’ve finally run out of corridor. There’s a life summed up. ~ Steven Moffat, #NFDB
1456:I want to take good care of this sprout that's sprung up. ~ Haruki Murakami, #NFDB
1457:I wear make-up. and it gets a little bit thicker every year. ~ Dolly Parton, #NFDB
1458:Just keep stirring the pot, you never know what will come up. ~ Lee Atwater, #NFDB
1459:Let the peace of this day be here tomorrow when I wake up. ~ Thomas Pynchon, #NFDB
1460:Life's perhaps the only riddle That we shrink from giving up. ~ W S Gilbert, #NFDB
1461:Listen up. because living off-planet might lie ahead. ~ Neil deGrasse Tyson, #NFDB
1462:Maybe not, maybe not. Cheer up. Becky, and let's go on trying. ~ Mark Twain, #NFDB
1463:Mommy. It's just the one thing you don't want to mess up. ~ Jennifer Lopez, #NFDB
1464:Money never made a fool of anybody; it only shows them up. ~ Elbert Hubbard, #NFDB
1465:My kindness is the old version of my life, I have grown up. ~ M F Moonzajer, #NFDB
1466:Nature seems to unbutton its waistcoat and put its feet up. ~ P G Wodehouse, #NFDB
1467:Never give up. There's always hope because there's always help ~ Susan Ford, #NFDB
1468:No matter how you feel today, get up. dress up.& show up.~ Paulo Coelho, #NFDB
1469:Once I’ve made my mind up. I’m a force to be reckoned with. ~ Paula Hawkins, #NFDB
1470:People leave—that’s what I was used to—but Isaac showed up. ~ Tarryn Fisher, #NFDB
1471:Pick yourself up. dust yourself off, start all over again. ~ Dorothy Fields, #NFDB
1472:She looked up. “Never underestimate a droid, Lieutenant. ~ Alan Dean Foster, #NFDB
1473:Something always turned up. That was Tom's philosophy. ~ Patricia Highsmith, #NFDB
1474:Sometimes it's good to fall down to see who will pick you up. ~ Eartha Kitt, #NFDB
1475:Sometimes," said Will, "they're even sup.osed to blow up. ~ Cassandra Clare, #NFDB
1476:Sorrow looks back, Worry looks around, Faith looks up.~ Ralph Waldo Emerson, #NFDB
1477:Tell him to shut up. Tell him there's no crying in baseball! ~ Stephen King, #NFDB
1478:The Beatles said 'all you need is love,' then they broke up. ~ Larry Norman, #NFDB
1479:The best way to cheer yourself up.is to cheer someone else up. ~ Max Lucado, #NFDB
1480:The cow can be saved only if buffalo-breeding is given up. ~ Mahatma Gandhi, #NFDB
1481:The dream never stops But I see the end before I wake up. ~ Lianne La Havas, #NFDB
1482:They plot, they plot, sleeping or afoot they never let up. ~ Thomas Pynchon, #NFDB
1483:We are fashioned creatures, but half made up. ~ Mary Wollstonecraft Shelley, #NFDB
1484:We are so busy that the truth about our lives can't catch up. ~ Brene Brown, #NFDB
1485:We fight, we make up. and then we start wars on your behalf. ~ Shelly Crane, #NFDB
1486:We must renew the economy from the bottom up. not top down. ~ Jesse Jackson, #NFDB
1487:Were really screwed up. aren't we?" "In a very large way. ~ Janet Evanovich, #NFDB
1488:What? Okay, back up. How in the hell do you 'turn up.missing'? ~ Kevin Hart, #NFDB
1489:When Sleeping Beauty wakes up. she is almost fifty years old ~ Maxine Kumin, #NFDB
1490:When the house is blown up. there’s nothing to shut or open. ~ Julien Torma, #NFDB
1491:Why, you stuck up. half-witted, scruffy-looking Nerf herder. ~ George Lucas, #NFDB
1492:You have to go through up. and downs. Mistakes turn into lessons. ~ D Pryde, #NFDB
1493:You think we’re both fifty shades of fucked up. don’t you? ~ Laurelin Paige, #NFDB
1494:And the wind gonna rise up. baby
and blow my blues away... ~ Stephen King,#NFDB
1495:And whats goes up. thought Sloan, can always be torn down. ~ Victoria Schwab, #NFDB
1496:a webcam that Iceland’s environmental agency had set up. ~ Elizabeth Kolbert, #NFDB
1497:Because anything you can dream (he put his hand up. you can be. ~ Junot D az, #NFDB
1498:Believing that all famous people have tons of money saved up. ~ Paulo Coelho, #NFDB
1499:Charlie Sheen is to stand-up.what Larry Flynt is to standing up. ~ Jeff Ross, #NFDB
1500:Christian Grey, expect the unexpected—fifty shades of fucked-up. ~ E L James, #NFDB
2508 Integral Yoga
1628 Poetry
329 Philosophy
310 Mysticism
299 Occultism
216 Fiction
179 Christianity
137 Yoga
90 Psychology
76 Islam
45 Philsophy
39 Science
34 Hinduism
29 Sufism
22 Education
21 Mythology
20 Kabbalah
17 Theosophy
16 Integral Theory
11 Buddhism
8 Zen
8 Cybernetics
6 Baha i Faith
1 Thelema
1 Taoism
1 Alchemy
1399 The Mother
1068 Sri Aurobindo
875 Satprem
547 Nolini Kanta Gupta
208 William Wordsworth
192 William Butler Yeats
165 Walt Whitman
142 Aleister Crowley
123 H P Lovecraft
113 Percy Bysshe Shelley
105 Rabindranath Tagore
93 John Keats
88 Carl Jung
82 Friedrich Nietzsche
76 Muhammad
71 Robert Browning
68 James George Frazer
66 Pierre Teilhard de Chardin
60 Friedrich Schiller
57 Sri Ramakrishna
52 Plotinus
45 Ralph Waldo Emerson
40 Edgar Allan Poe
39 Jalaluddin Rumi
38 Swami Vivekananda
37 Swami Krishnananda
37 Johann Wolfgang von Goethe
35 Anonymous
34 Saint Augustine of Hippo
32 Rainer Maria Rilke
31 Lucretius
30 A B Purani
29 Li Bai
29 Aldous Huxley
28 Jorge Luis Borges
26 Saint Teresa of Avila
24 Saint John of Climacus
24 Kabir
22 Vyasa
22 Rudolf Steiner
22 Franz Bardon
20 Rabbi Moses Luzzatto
16 Hafiz
14 Nirodbaran
13 Ovid
12 Plato
11 George Van Vrekhem
10 Swami Sivananda Saraswati
10 Sri Ramana Maharshi
10 Lewis Carroll
9 Ramprasad
9 Peter J Carroll
9 Paul Richard
9 Aristotle
8 Norbert Wiener
8 Joseph Campbell
8 Ibn Arabi
7 Taigu Ryokan
7 Jordan Peterson
7 Henry David Thoreau
7 Baha u llah
7 Alice Bailey
6 Omar Khayyam
6 Bokar Rinpoche
6 Al-Ghazali
5 Thubten Chodron
5 Patanjali
5 Lalla
5 Hsuan Chueh of Yung Chia
5 Farid ud-Din Attar
4 Thomas Merton
4 Symeon the New Theologian
3 Solomon ibn Gabirol
3 R Buckminster Fuller
3 Ken Wilber
3 Hakim Sanai
3 Dadu Dayal
3 Boethius
3 Allama Muhammad Iqbal
2 William Blake
2 Wang Wei
2 Saint Therese of Lisieux
2 Saint John of the Cross
2 Saint Hildegard von Bingen
2 Ravidas
2 Namdev
2 Mahendranath Gupta
2 Kuan Han-Ching
2 Kahlil Gibran
2 Judah Halevi
2 Jorge Luis Borges
2 Jetsun Milarepa
2 Jean Gebser
2 Jayadeva
2 Italo Calvino
2 H. P. Lovecraft
2 Genpo Roshi
2 Eleazar ben Kallir
2 Dionysius the Areopagite
2 Baba Sheikh Farid
2 Abu-Said Abil-Kheir
311 Record of Yoga
208 Wordsworth - Poems
192 Yeats - Poems
157 Whitman - Poems
144 The Synthesis Of Yoga
123 Lovecraft - Poems
116 Prayers And Meditations
113 Shelley - Poems
110 Collected Works of Nolini Kanta Gupta - Vol 03
107 Collected Works of Nolini Kanta Gupta - Vol 04
104 Agenda Vol 01
103 Tagore - Poems
93 Keats - Poems
83 Magick Without Tears
79 On Thoughts And Aphorisms
77 Collected Works of Nolini Kanta Gupta - Vol 02
76 Quran
76 Collected Works of Nolini Kanta Gupta - Vol 01
75 Agenda Vol 08
71 Browning - Poems
71 Agenda Vol 03
70 Thus Spoke Zarathustra
69 Agenda Vol 13
69 Agenda Vol 10
68 The Golden Bough
68 Questions And Answers 1957-1958
68 Agenda Vol 04
68 Agenda Vol 02
62 Agenda Vol 06
61 Collected Works of Nolini Kanta Gupta - Vol 07
61 Collected Works of Nolini Kanta Gupta - Vol 05
60 Schiller - Poems
57 Agenda Vol 07
56 The Life Divine
55 The Gospel of Sri Ramakrishna
55 Essays In Philosophy And Yoga
54 Agenda Vol 12
53 Questions And Answers 1950-1951
53 Agenda Vol 05
50 Letters On Yoga III
49 Savitri
49 Questions And Answers 1956
49 Agenda Vol 09
47 Liber ABA
47 Letters On Yoga IV
47 Letters On Yoga II
45 Emerson - Poems
43 Collected Poems
40 Questions And Answers 1953
40 Agenda Vol 11
39 Poe - Poems
37 The Study and Practice of Yoga
36 Questions And Answers 1955
36 Mysterium Coniunctionis
35 Questions And Answers 1954
34 The Divine Comedy
32 Rilke - Poems
31 Of The Nature Of Things
30 Words Of Long Ago
30 Questions And Answers 1929-1931
30 Evening Talks With Sri Aurobindo
30 Essays On The Gita
29 The Perennial Philosophy
29 Li Bai - Poems
28 Collected Works of Nolini Kanta Gupta - Vol 08
27 Essays Divine And Human
26 The Bible
25 Collected Works of Nolini Kanta Gupta - Vol 06
24 The Practice of Psycho therapy
24 The Ladder of Divine Ascent
24 The Human Cycle
24 Rumi - Poems
23 Letters On Yoga I
22 Vishnu Purana
22 The Future of Man
22 On Education
22 Faust
22 City of God
21 Words Of The Mother II
20 General Principles of Kabbalah
19 Sri Aurobindo or the Adventure of Consciousness
19 Labyrinths
19 Bhakti-Yoga
17 On the Way to Supermanhood
17 Let Me Explain
17 Anonymous - Poems
16 The Way of Perfection
16 Plotinus - Complete Works Vol 04
16 Crowley - Poems
15 The Archetypes and the Collective Unconscious
15 Songs of Kabir
15 Isha Upanishad
15 Goethe - Poems
14 Twelve Years With Sri Aurobindo
14 The Secret Of The Veda
14 The Phenomenon of Man
14 Some Answers From The Mother
14 Plotinus - Complete Works Vol 01
14 Letters On Poetry And Art
13 Twilight of the Idols
13 The Mother With Letters On The Mother
13 The Confessions of Saint Augustine
13 Metamorphoses
13 Hymn of the Universe
13 Aion
12 The Practice of Magical Evocation
12 Talks
12 Raja-Yoga
12 Plotinus - Complete Works Vol 02
11 Preparing for the Miraculous
11 Kena and Other Upanishads
10 Vedic and Philological Studies
10 The Problems of Philosophy
10 Theosophy
10 The Interior Castle or The Mansions
10 Plotinus - Complete Works Vol 03
10 Knowledge of the Higher Worlds
10 Initiation Into Hermetics
10 Hafiz - Poems
10 Dark Night of the Soul
10 Alice in Wonderland
9 Poetics
9 Liber Null
9 A Garden of Pomegranates - An Outline of the Qabalah
9 5.1.01 - Ilion
8 Words Of The Mother III
8 The Integral Yoga
8 The Hero with a Thousand Faces
8 The Blue Cliff Records
8 Hymns to the Mystic Fire
8 Cybernetics
8 Borges - Poems
8 Amrita Gita
7 Walden
7 Song of Myself
7 Ryokan - Poems
7 Maps of Meaning
7 A Treatise on Cosmic Fire
7 Arabi - Poems
6 Words Of The Mother I
6 The Secret Doctrine
6 The Red Book Liber Novus
6 The Alchemy of Happiness
6 Tara - The Feminine Divine
5 Writings In Bengali and Sanskrit
5 Patanjali Yoga Sutras
5 How to Free Your Mind - Tara the Liberator
4 The Gateless Gate
4 The 7 Habits of Highly Effective People
4 Beating the Cloth Drum Letters of Zen Master Hakuin
3 The Zen Teaching of Bodhidharma
3 The Tibetan Yogas of Dream and Sleep
3 The Lotus Sutra
3 The Book of Certitude
3 Synergetics - Explorations in the Geometry of Thinking
3 Sex Ecology Spirituality
3 Sefer Yetzirah The Book of Creation In Theory and Practice
2 The Prophet
2 The Ever-Present Origin
2 The Essentials of Education
2 The Castle of Crossed Destinies
2 Symposium
2 Selected Fictions
2 Notes On The Way
2 Milarepa - Poems
2 God Exists
2 Agenda Vol 1
2 Advanced Dungeons and Dragons 2E
00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The present volume consists of the first seven parts of the book The Yoga of Sri Aurobindo which has run into twelve parts, as it stands now; of these twelve, parts five to nine are based up.n talks of the Mother (given by Her to the children of the Ashram). In this volume the later parts of the Talks (8 and 9) could not be included: they are to wait for a subsequent volume. The talks, originally in French, were spread over a number of years, ending in about 1960. We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
13 January 1972
00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Like a perfume that rises straight up.ard without wavering,
My love goes to Thee..]
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
We landed there, one day in February 1954, having emerged from our Guianese forest and a certain number of dead-end peripluses; we had knocked up.n all the doors of the old world before reaching that point of absolute impossibility where it was truly necessary to embark into something else or once and for all put a bullet through the brain of this slightly s up.rior ape. The first thing that struck us was this exotic Notre Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But we remained near Mother for nineteen years. What was it, then, that could have held us there? We had not left Guiana to become a little saint in white or to enter some new religion. 'I did not come up.n earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was already registered as the owner of a great spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, there is no better way to smother someone than to worship him: he chokes beneath the weight of worship, which moreover gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
become this 'something else,' but it was far easier to worship and quiescently remain what one was.
She spoke to deaf ears. She was very alone in this 'ashram.' Little by little, the disciples fill up.the place, then they say: it is ours. It is 'the Ashram.' We are 'the disciples.' In Pondicherry as in Rome as in Mecca. 'I do not want a religion! An end to religions!' She exclaimed. She struggled and fought in their midst - was She therefore to leave this Earth like one more saint or yogi, buried beneath haloes, the 'continuatrice' of a great spiritual lineage? She was seventy-six years old when we landed there, a knife in our belt and a ready curse on our lips.
She adored defiance and did not detest irreverence.
--
'spiritual life': it was all so comfortable, for we had a s up.eme 'symbol' of it right there. She let us do as we pleased, She even opened up.all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected up.nishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual s up.r-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
She were making fun of us, then loving us in secret), She told us, 'I have the feeling that ALL we have lived, ALL we have known, ALL we have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and we met Mother, at last. This mystery we call
--
'Are you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TERRESTRIAL results.' To become conscious of one's cells? ... It was a far more radical operation than crossing the Maroni with a machete in hand, for after all, trees and lianas can be cut, but what cannot be so easily uncovered are the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pure little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, falling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. All this is not up.ooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decomposition. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious repetitions, She was the adventuress par excellence - the adventuress of the earth. She was wrenching out for man the great Possible that was already beating there, in his primeval clearing, which he believed he had momentarily trapped with a few machines.
She was up.ooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pure little cell THAT WILL HAVE TERRESTRIAL REPERCUSSIONS, infinitely more radical than all our political and scientific or spiritualistic panaceas.
--
Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall up.n us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that s up.eme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping up.n her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up.in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
It is the hour of the REAL Earth. It is the hour of the REAL man. We are all going there - if only we could know the path a little ...
--
Then we have caught the tail of the Great Possible, we are up.n the wayless way, radically in the new, and we flow with the little lizard, the pelican, the big man, we flow everywhere in a world that has lost its old separating skin and its little baggage of habits. We begin seeing otherwise, feeling otherwise. We have opened the gate into an inconceivable clearing. Just a light little vibration that carries you away. Then we begin to understand how it CAN CHANGE, what the mechanism is - a light little mechanism and so miraculous that it looks like nothing. We begin feeling the wonder of a pure little cell, and that a sparkling of joy would be enough to turn the world inside out. We were living in a little thinking fishbowl, we were dying in an old, bottled habit. And then suddenly, all is different. The Earth is free! Who wants freedom?
It begins in a cell.
00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the up.nishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot up.ike "vaulting ambition that o'erleaps itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up.and give the warning that she risked losing her head if she persisted in her questioning endlessly.
For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up.into the skies of the brightest luminosities.
For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the up.nishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the up.nishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an up.ising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up.and even for the greater part the light is swallowed up.in the obscurity or utilised by it.
The mystic's knowledge and experience is not only true and real: it is delightful and blissful. It has a s up.emely healing virtue. It brings a sovereign freedom and ease and peace to the mystic himself, but also to those around him, who come in contact with him. For truth and reality are made up.of love and harmony, because truth is, in its essence, unity.
Sharp as a razor's edge, difficult of going, hard to traverse is that path!"
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up.through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.
But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp up.n the brain, will explain themselves without your making any effort.
Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.
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You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat up.n the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up.there and He had only to transcribe it in ink down here on these pages.
In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a s up.rb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
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My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up.to the s up.rconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the S up.rmind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the S up.rmind.
--
And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *s up.r-epic,* it is s up.r-literature, s up.r-poetry, s up.r-vision, it is a s up.r-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs s up.rlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be up.ifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The Approach to Mysticism up.nishadic Symbolism
Other Authors Nolini Kanta G up.a Mystic Symbolism
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These other worlds are constituted in other ways than ours. Their contents are different and the laws that obtain there are also different. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measures and conventions of the system to which our external waking consciousness belongs. For, there "the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fire." The difficulty is further enhanced by the fact that there are very many unseen worlds and they all differ from the seen and from one another in manner and degree. Thus, for example, the up.nishads speak of the swapna, the su up.a, and the turya, domains beyond the jgrat which is that where the rational being with its mind and senses lives and moves. And there are other systems and other ways in which systems exist, and they are practically innumerable.
If, however, we have to speak of these other worlds, then, since we can speak only in the terms of this world, we have to use them in a different sense from those they usually bear; we must employ them as figures and symbols. Even then they may prove inadequate and misleading; so there are Mystics who are averse to all speech and expression they are mauni; in silence they experience the inexpressible and in silence they communicate it to the few who have the capacity to receive in silence.
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We can make a distinction here between two types of expression which we have put together indiscriminately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the up.nishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), we have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this up.nishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.
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Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have called it) and at the other end is the symbol identical with the thing symbolized. And up.n this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and up.ringing and education.
Man being an embodied soul, his external consciousness (what the up.nishad calls jgrat) is the milieu in which his soul-experiences naturally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations up.n these lesser levels.
***
The Approach to Mysticism up.nishadic Symbolism
0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room up.tairs, as had Sri Aurobindo in 1926. The interviews then took place high up.in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this r up.ure. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
Sri Aurobindo, of everything - and that the new world was going to be denatured into a new
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:00.03 - up.nishadic Symbolism
author class:Nolini Kanta G up.a
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Mystic Symbolism The Beautiful in the up.nishads
Other Authors Nolini Kanta G up.a up.nishadic Symbolism
up.nishadic Symbolism
A certain rationalistic critic divides the up.nishadic symbols into three categoriesthose that are rational and can be easily understood by the mind; those that are not understood by the mind and yet do not go against reason, having nothing inherently irrational in them and may be simply called non-rational; those that seem to be quite irrational, for they go frankly against all canons of logic and common sense. As an example of the last, the irrational type, the critic cites a story from the Chhndogya, which may be rendered thus:
There was an aspirant, a student who was seeking after knowledge. One day there appeared to him a white dog. Soon, other dogs followed and addressed their predecessor: "O Lord, sing to our Food, for we desire to eat." The white dog answered, "Come to me at dawn here in this very place." The aspirant waited. The dogs, like singer-priests, circled round in a ring. Then they sat and cried aloud; they cried out," Om We eat and Om we drink, may the gods bring here our food."
Now, before any explanation is attempted it is important to bear in mind that the up.nishads speak of things experiencednot merely thought, reasoned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect here a different language and mode of expression than that which is appropriate to mental and physical things. For example, the world of dreams was once s up.osed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discovered a methodeven a very well-defined and strict methodin the madness of that domain. It is an ordered, organised, significant world; but its terminology has to be understood, its code deciphered. It is not a jargon, but a foreign language that must be learnt and mastered.
In the same way, the world of spiritual experiences is also something methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagination running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
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My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the up.nishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified power of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They were all linked together organically that is the significance of the circle, and formed a rhythmic utterance and expression of the s up.eme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects are taken from the environment of ordinary life, and are those that are most familiar to the external consciousness, through which the inner experiences have to express themselves, if they are to be expressed at all. These material objects represent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, however, symbols are not chosen in a subtle or spiritual experience, that is to say, they are not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the Freudian psychology of dreams), a psychological alchemy, whose method and process and rationale are very obscure, which can be penetrated only by the vision of a third eye.
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The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the up.nishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
II. The Four Oblations
The Word has four breasts. The Gods feed on two, SWAHAKAR and VASHATKAR, men up.n the third, HANTAKAR,and the Ancestor up.n the fourth, SWADHA 2
Ritualistically these four terms are the formulae for oblation to four Deities, Powers or Presences, whom the sacrificer wishes to please and propitiate in order to have their help and blessing and in order thereby to discharge his dharma or duty of life. Svh is the offering especially dedicated to Agni, the foremost of the Gods, for he is the divine messenger who carries men's offering to the Gods and brings their blessing to men. Vaatkr is the offering to the Gods generally. Hantakr is the offering to mankind, to our kin, an especial form of it being the worship of the guests,sarvadevamayo' tithi. Svadh is the offering to the departed Fathers (Pitris).
The duty of life consists, it is said, in the repaying of three debts which every man contracts as soon as he takes birth up.n earth the debt to the Gods, to Men and to the Ancestors. This threefold debt or duty has, in other terms, reference to the three fields or domains wherein an embodied being lives and moves and to which he must adjust and react rightly -if he is to secure for his life an integral fulfilment. These are the family, society and the world and beyond-world. The Gods are the Powers that rule the world and beyond, they are the forms and forces of the One Spirit underlying the universe, the varied expressions of divine Truth and Reality: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the s up.eme end and purpose of human life. The seconda more circumscribed fieldis the society to which one belongs, the particular gro up.of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life.
From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
Svh is the offering and invocation. One must dedicate everything to the Divine, cast all one has or does into the Fire of Aspiration that blazes up.towards the Most High, and through the tongue of that one-pointed flame call on the Divinity.
In doing so, in invoking the Truth and consecrating oneself to it, one begins to ascend to it step by step; and each step means a tearing of another veil and a further opening of the I passage. This graded mounting is vaakra.
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The Gods feed up.n Svdh and Vaa, as these represent the ascending movement of human consciousness: it is man's self-giving and aspiration and the up.ard urge of his heart and soul that reach to the Gods, and it is that which the immortals take into themselves and are, as it were, nourished by, since it is something that appertains to their own nature.
And in response they descend and approach and enter into the aspiring human soulthis descent and revelation and near and concrete presence of Divinity, this Hanta is man's food, for by it his consciousness is nourished.
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The Gods are the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris are the Divine Fathers, that is to say, souls that once laboured and realised here below, and now have passed beyond. They dwell in another world, not too far removed from the earth, and from there, with the force of their Realisation, lend a more concrete help and guidance to the destiny that is being worked out up.n earth. They are forces and formations of consciousness in an intermediate region between Here and There (antarika), and serve to bring men and gods nearer to each other, inasmuch as they belong to both the categories, being a divinised humanity or a humanised divinity. Each fixation of the Truth-consciousness in an earthly mould is a thing of joy to the Pitris; it is the Svadh or food by which they live and grow, for it is the consolidation and also the resultant of their own realisation. The achievements of the sons are more easily and securely reared and grounded up.n those of the forefa thers, whose formative powers we have to invoke, so that we may pass on to the realisation, the firm embodiment of higher and greater destinies.
III. The Path of the Fathers and the Path of the Gods
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And they who are thus lifted up.into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the s up.eme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
IV. The Triple Agni
Agni is the divine spark in man, the flaming consciousness in the mortal which purifies and up.ifts (pvaka) mortality into immortality. It is the god "seated in the secret heart, who is the possession of infinity and the foundation of existence," as Yama says to Nachiketas.8
Indeed, it was to this godhead that Nachiketas turned and he wanted to know of it and find it, when faith seized on his pure heart and he aspired for the higher spiritual life. The very opening hymn of the Rig Veda, too, is addressed to Agni, who is invoked as the vicar seated in the front of the sacrifice, the giver of the s up.eme gifts.
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The three fires are named elsewhere Garhapatya, Dakshina, and Ahavaniya.9 They are the three tongues of the one central Agni, that dwells secreted in the hearth of the soul. They manifest as aspirations that flame up.from the three fundamental levels of our being, the body, the life and the mind. For although the spiritual consciousness is the natural element of the soul and is gained in and through the soul, yet, in order that man may take possession of it and dwell in it consciously, in order that the soul's empire may be established, the external being too must respond to the soul's impact and yearn for its truth in the Spirit. The mind, the life and the body which are usually obstructions in the path, must discover the secret flame that is in them tooeach has his own portion of the Soul's Fireand mount on its ardent tongue towards the heights of the Spirit.
Garhapatya is the Fire in the body-consciousness, the fire of Earth, as it is sometimes called; Dakshina is the Fire of the moon or mind, and Ahavaniya that of life.10 The earthly fire is also the fire of the sun; the sun is the source of all earth's heat and symbolises at the same time the spiritual light manifested in the physical consciousness. The lunar fire is also the fire of the stars, the stars, mythologically, being the consorts or powers of the moon and they symbolise, in Yogic experience, the intuitive thoughts. The fire of the life-force has its symbol in lightning, electric energy being its vehicle.
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Of the three fires one is the up.olderhe who gives the firm foundation, the stable house where the Sacrifice is performed and Truth realised; the second is the Knower, often called in the Veda jtaved, who guides and directs; and the third the Doer, the effective Power, the driving Energyvaivnara.
V. The Five Great Elements
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Fire represents the Heart. It is that which gives the inner motive to the forces of life, it is the secret inspiration and aspiration that drive the movements of life. It is the heat of consciousness, the ardour of our central being that lives in the Truth and accepts nothing, nothing but the Truth. It is the pure and primal energy of our divine essence, driving ever up.ard and onward life's course of evolution.
Air is Mind, the world of thought, of conscious formation; it is where life-movements are taken up.and given a shape or articulate formula for an organised expression. The forms here have not, however, the concrete rigidity of Matter, but are pliant and variable and fluidin fact, they are more in the nature of possibilities, rather than actualities. The Vedic Maruts are thought-gods, and lndra (the Luminous Mind), their king, is called the Fashioner of perfect forms.
Ether or Space is the infinitude of the Spirit, the limitless Presence that dwells in and yet transcends the body, the life the heart and the mind.
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Apart from the question whether the biological phenomenon described is really a symbol and a cloak for another order of reality, and even taking it at its face value, what is to be noted here is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what there is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honoured place in the up.nishads, the answer is that it is wonderful to see how the up.nishadic Rishi takes from an event its local, temporal and personal colour and incorporates it in a global movement, a cosmic cycle, as a limb of the Universal Brahman. The up.nishads contain passages which a puritanical mentality may perhaps describe as 'pornographic'; these have in fact been put by some on the Index expurgatorius. But the ancients saw these matters with other eyes and through another consciousness.
We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The up.nishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that up.olds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the s up.eme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
VII. The Cosmic and the Transcendental
The S up.eme Reality which is always called Brahman in the up.nishads, has to be known and experienced in two ways; for it has two fundamental aspects or modes of being. The Brahman is universal and it is transcendental. The Truth, satyam, the up.nishad says in its symbolic etymology, is 'This' (or, He) and 'That' (syat+tyat i.e. sat+tat). 'This' means the Universal Brahman: it is what is referred to when the up.nishad says:
Ivsyamidam sarvam: All this is for habitation by the Lord;
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TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the up.nishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two s up.rnumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the up.nishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The up.nishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterr up.edly and perennially: Sarvamanveti jyok jvati.
Still the up.nishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The up.nishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The up.nishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the s up.eme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
Elsewhere the up.nishad describes more graphically this truth and the experience of it. It is said there that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
Some Western and Westernised scholars have tried to show that the phenomenon described here is an exclusively natural phenomenon, actually visible in the polar region where the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun regresses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said there to move in the direction East-South-West-North and again East. Indeed the up.nishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is red, symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, however, might have been or might not have been before the mind's eye of the Rishi, but the symbolism, the esotericism of it is clear enough in the way the Rishi speaks of it. Also, apart from the first four movements (which it is already sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a foreign element in the context. And although, with regard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the Rishi's utterance is unmistakably spiritual, it cannot but refer to a fact of inner consciousness that is at least what the physical fact conveys to the Rishi and what he seeks to convey and express primarily.
Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up.the Universal Brahman described in this passage. It is the mystic knowledge, the up.nishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The up.nishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
The third in the line of ascension is the region of Varuna and the Adityas, that is to say, of the large Mind and its lightsperhaps it can be connected with Tantric Ajnachakra. The fourth is the domain of Soma and the Marutsthis seems to be the inner heart, the fount of delight and keen and sweeping aspirations the Anahata of the Tantras. The fifth is the region of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from where comes the descending inflatus, the creative Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the reality absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once there, one never returns, neverna ca punarvartate na ca punarvartate.
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"How many Gods are there?" Yajnavalkya was once asked.13 The Rishi answered, they say there are three thousand and three of them, or three hundred and three, or again, thirty-three; it may be said too there are six or three or two or one and a half or one finally. Indeed as the up.nishad says elsewhere, it is the One Unique who wished to be many: and all the gods are the various glories (mahim) or emanations of the One Divine. The ancient of ancient Rishis had declared long long ago, in the earliest Veda, that there is one indivisible Reality, the seers name it in various ways.
In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based up.n a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the s up.rior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The up.nishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one s up.eme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
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The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based up.n a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up.the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up.and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his s up.eme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
But Yama did answer and unveil the mystery and impart the s up.eme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the s up.rficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preocc up.tion and focussing it up.n what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks up.ard and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the up.nishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.
The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and formthis being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.
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Brihadaranyaka up.nishad, V. 8. i.
The Gita, III-11.
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Mystic Symbolism The Beautiful in the up.nishads
00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:00.04 - The Beautiful in the up.nishads
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up.nishadic Symbolism A Vedic Conception of the Poet
Other Authors Nolini Kanta G up.a The Beautiful in the up.nishads
The Beautiful in the up.nishads
When the Rigveda says
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The white Mother comes reddening with the ruddy child; the dark Mother opens wide her chambers, the feeling and the expression of the beautiful raise no questioning; they are au thentic as well as evident. All will recognise at once t at we have here beautiful things said in a beautiful way. No less au thentic however is the sense of the beautiful that underlies these up.nishadic lines:
na tatra sryo bhti na candratrakam
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Only, to some perhaps the beauty may not appear as evident and apparent. The Spirit of beauty that resides in the up.nishadic consciousness is more retiring and reticent. It dwells in its own privacy, in its own home, as it were, and therefore chooses to be bare and austere, simple and sheer. Beauty means usually the beauty of form, even if it be not always the decorative, ornamental and sumptuous form. The early Vedas aimed at the perfect form (surpaktnum), the faultless expression, the integral and complete embodiment; the gods they envisaged and invoked were gleaming powers carved out of harmony and beauty and figured close to our modes of apprehension (spyan). But the up.nishads came to lay stress up.n what is beyond the form, what the eye cannot see nor the vision reflect:
na sandi tihati rpamasya
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The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ultimate essence, the soul of beauty that is what suffuses, with in-gathered colour and enthusiasm, the realisation and poetic creation of the up.nishadic seer. All the forms that are scattered abroad in their myriad manifest beauty hold within themselves a secret Beauty and are reflected or projected out of it. This veiled Name of Beauty can be compared to nothing on the phenomenal hemisphere of Nature; it has no adequate image or representation below:
na tasya pratimsti
it cannot be defined or figured in the terms of the phenomenal consciousness. In speaking of it, however, the up.nishads invariably and repeatedly refer to two attributes that characterise its fundamental nature. These two aspects have made such an impression up.n the consciousness of the up.nishadic seer that his enthusiasm almost wholly plays about them and is centred on them. When he contemplates or communes with the S up.eme Object, these seem to him to be the mark of its au thenticity, the seal of its high status and the reason of all the charm and magic it possesses. The first aspect or attri bute is that of light the brilliance, the solar effulgenceravituly-arpa the bright, clear, shadow less Light of lightsvirajam ubhram jyotim jyoti The second aspect is that of delight, the bliss, the immortality inherent in that wide effulgencenandarpam amtam yad vibhti.
And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
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or, as the Prasna up.nishad has it,
rayireva candram.. mfirtireva rayi
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The perception of beauty in the up.nishadic consciousness is something elemental-of concentrated essence. It silhouettes the main contour, outlines the primordial gestures. Pregnant and pulsating with the burden of beauty, the mantra here reduces its external expression to a minimum. The body is bare and unadorned, and even in its nakedness, it has not the emphatic and vehement musculature of an athlete; rather it tends to be slim and slender and yet vibrant with the inner nervous vigour and glow. What can be more bare and brief and full to the brim of a self-gathered luminous energy than, for example:
yat prena na praiti yena pra
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The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the creation of the earlier Vedic seers returned again, in a more chiselled and polished and stylised manner, in the classical poets. The up.nishads in this respect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. up.m KlidsasyaKalidasa revels in figures and images; they are profusely heaped on one another and usually possess a complex and composite texture. Valmiki's images are simple and elemental, brief and instinct with a vast resonance, spare and full of power. The same brevity and simplicity, vibrant with an extraordinary power of evocation, are also characteristic of the up.nishadic mantra With Valmiki's
kamiva d up.am
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can be compared, in respect of vivid and graphic terseness and pointedness and suggestive reverberation, the up.nishadic
vka iva stabdho divi tihatyeka
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Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, precisely because it does not aim at being artistic. The aesthetic motive is totally absent in the up.nishads; the sense of beauty is there, but it is attendant up.n and involved in a deeper strand of consciousness. That consciousness seeks consciousness itself, the fullness of consciousness, the awareness and possession of the Truth and Reality,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality where the whole universe resolves itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
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up.nishadic Symbolism A Vedic Conception of the Poet
00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The Beautiful in the up.nishads Sri Aurobindo: The Age of Sri Aurobindo
Other Authors Nolini Kanta G up.a A Vedic Conception of the Poet
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'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the s up.eme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of S up.eme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they up.old the s up.eme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is s up.emely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
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The solar vision of the Poet encompasses in its might the wide Earth and Heaven, fuses them in s up.eme Delight in the womb of the Truth.29 The Earth is lifted up.and given in marriage to Heaven in the home of Truth, for the creation and expression of the Truth in its varied beauty,cru citram.
The Poet creates forms of beauty in Heaven; but these forms are not made out of the void. It is the Earth that is raised to Heaven and transmuted into divine truth forms. The union of Earth and Heaven is the source of the Joy, the Ananda, that the Poet unseals and distributes. Heaven and Earth join and meet in the world of Delight; between them they press out Soma, the drink of the gods.
The Mind and the Body are held together by means of the Life, the mid-world. The Divine Mind by raising the body-consciousness into itself gathers up.too, by that act, the delight of life and releases the fountain of immortal Bliss. That is the work and achievement of the gods as poets.
Where then is the birth of the Poets? Ask it of the Masters. The Poets have seized and mastered the Mind, they have the perfect working and they fashion the Heaven.
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The Vedic Poet is doubtless the poet of Life, the architect of Divinity in man, of Heaven up.n earth. But what is true of Life is fundamentally true of Art tooat least true of the Art as it was conceived by the ancient seers and as it found expression at their hands.32
Rig Veda, X. 124. 7
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The Beautiful in the up.nishads Sri Aurobindo: The Age of Sri Aurobindo
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
The age-old advice, "Know thyself," is more imperative than ever. The tempo of science has accelerated to such a degree that today's discoveries frequently make yesterday's equations obsolescent almost before they can be chalked up.on a blackboard. Small wonder, then that every other hospital bed is occ up.ed by a mental patient. Man was not constructed to spend his life at a crossroads, one of which leads he knows not where, and the other to threatened annihilation of his species.
In view of this situation it is doubly reassuring to know that, even in the midst of chaotic concepts and conditions there still remains a door through which man, individually, can enter into a vast store-house of knowledge, knowledge as dependable and immutable as the measured tread of Eternity.
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For example, Keser is called "The Admirable or the Hidden Intelligence; it is the Primal Glory, for no created being can attain to its essence." This seems perfectly all right; the meaning at first sight seems to fit the significance of Keser as the first emanation from Ain Soph. But there are half a dozen other similar attri butions that would have served equally well. For instance, it could have been called the "Occult Intelligence" usually attri buted to the seventh Path or Sephirah, for surely Keser is secret in a way to be said of no other Sephirah. And what about the "Absolute or Perfect Intelligence." That would have been even more explicit and appropriate, being applicable to Keser far more than to any other of the Paths. Similarly, there is one attri buted to the 16th Path and called "The Eternal or Triumphant Intelligence," so-called because it is the pleasure of the Glory, beyond which is no Glory like to it, and it is called also the Paradise prepared for the Righteous." Any of these several would have done equally well. Much is true of so many of the other attri butions in this particular area-that is the so-called Intelligences of the Sepher Yetzirah. I do not think that their use or current arbitrary usage stands up.to serious examination or criticism.
A good many attri butions in other symbolic areas, I feel are subject to the same criticism. The Egyptian Gods have been used with a good deal of carelessness, and without sufficient explanation of motives in assigning them as I did. In a recent edition of Crowley's masterpiece Liber 777 (which au fond is less a reflection of Crowley's mind as a recent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectures), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far more explicit in the explanations I used in the case of some of the Gods whose names were used many times, most inadequately, where several paths were concerned. While it is true that the religious coloring of the Egyptian Gods differed from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
--
I felt this a long time ago, as I still do, but even more so. The only way to explain the partisan Jewish attitude demonstrated in some small sections of the book can readily be explained. I had been reading some writings of Arthur Edward Waite, and some of his pomposity and turgidity stuck to my mantle. I disliked his patronising Christian attitude, and so swung all the way over to the other side of the pendulum. Actually, neither faith is particularly important in this day and age. I must be careful never to read Waite again before embarking up.n literary work of my own.
Much knowledge obtained by the ancients through the use of the Qabalah has been s up.orted by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hundreds of years have been aware of what the psychiatrist has only discovered in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts are buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
capability in mathematical multiplication and division opened up.a whole new field
of safely anticipated structural engineering and navigation.
--
000.111 up.until the 20th century reality consisted of everything that humans
could see, smell, touch, and hear. Then at the entry into the 20th century the
--
Radiation is the outwardly disintegrating force acting divisively up.n all systems.
000.114 All structural systems are comprised of tension and compression
--
structures-political, religious, or capitalist-would find their interests disastrouslythreatened by total human success. They are founded up.n assumption of scarcity;
they are organized for and sustained by the problems imposed by the assumption of
--
language of science. The people who make up.that 99 percent do not know that all
that science has ever found out is that the Universe consists of the most reliable
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. up.n his return the husband found that she had conceived.
It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the dream at Gaya he was given the name of Gadadhar, the "Bearer of the Mace", an epithet of Vishnu. Three years later a little sister was born.
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Gadadhar grew up.into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.
At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up.at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
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At the age of nine Gadadhar was invested with the sacred thread. This ceremony conferred up.n him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed up.n him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.
Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
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Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked up.n him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
--- COMING TO CALCUTTA
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In 1757 English traders laid the foundation of British rule in India. Gradually the Government was systematized and lawlessness s up.ressed. The Hindus were much impressed by the military power and political acumen of the new rulers. In the wake of the merchants came the English educators, and social reformers, and Christian missionaries — all bearing a culture completely alien to the Hindu mind. In different parts of the country educational institutions were set up.and Christian churches established. Hindu young men were offered the heady wine of the Western culture of the late eighteenth and early nineteenth centuries, and they drank it to the very dregs.
The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth; The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage — they considered these the panacea for the degenerate condition of Hindu society.
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The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the up.er grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
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Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take up.n himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
At this time there came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Sihore, a village not far from Kamarpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.
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, most of the time unconscious of the world. He almost gave up.food; and sleep left him altogether.
But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up.like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up. I was panting for breath. I was caught in the rush
and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".
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Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterr up.ed vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up. one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the up.er storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an up.ifting influence in his presence.
It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
--
One day Haladhari up.et Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily up.n me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."
A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
--
Very soon a tender relationship sprang up.between Sri Ramakrishna and the Brahmani, she looking up.n him as the Baby Krishna, and he up.n her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Where up.n the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
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But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up.and ascending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went up.ard the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
About this time it was revealed to him that in a short while many devotees would seek his guidance.
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Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows up.n the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterr up.ed inclination of the mind toward God, the Inner Soul of all beings; and it wells up.in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or s up.eme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
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Sri Ramakrishna, as the monkey Hanuman, had already worshipped God as his Master. Through his devotion to Kali he had worshipped God as his Mother. He was now to take up.the other relationships prescribed by the Vaishnava scriptures.
--- RAMLALA
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Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up.between him and Ramlala, for whom he felt the love of a mother.
One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.
While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked up.n him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
--- IN COMMUNION WITH THE DIVINE BELOVED
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The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of s up.eme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up.in that s up.rconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
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Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked up.n the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
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"Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the up.nishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another
. What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up.and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
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Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up.wonderful forms in the blue autumn heaven.
The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
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About this time Totapuri was suddenly laid up.with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. There up.n he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
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Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath up.dhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
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Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up.visiting the temples. He took up.his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
--- CHRISTIANITY
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Sri Ramakrishna accepted the divinity of Buddha and used to point out the similarity of his teachings to those of the up.nishads. He also showed great respect for the Tirthankaras, who founded Jainism, and for the ten Gurus of Sikhism. But he did not speak of them as Divine Incarnations. He was heard to say that the Gurus of Sikhism were the reincarnations of King Janaka of ancient India. He kept in his room at Dakshineswar a small statue of Tirthankara Mahavira and a picture of Christ, before which incense was burnt morning and evening.
Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
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In 1870 the Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with up.ifted hands. "There they come! There they come!" he cried. They entered his body and he went into a deep trance.
--- RELATION WITH HIS WIFE
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The Master took up.the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call up.n Him. You too will see Him if you but pray to Him."
Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the s up.eme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the up.nishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
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Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material s up.ort, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up.to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would up.old the universal doctrines illustrated in his life.
Fourth, his spiritual insight told him that those who were having their last birth on the mortal plane of existence and those who had sincerely called on the Lord even once in their lives must come to him.
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The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the up.nishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent S up.eme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
By far the ablest leader of the Brahmo movement was Keshab Chandra Sen (1838-1884). Unlike Raja Rammohan Roy and Devendranath Tagore, Keshab was born of a middle-class Bengali family and had been brought up.in an English school. He did not know Sanskrit and very soon broke away from the popular Hindu religion. Even at an early age he came under the spell of Christ and professed to have experienced the special favour of John the Baptist, Christ, and St. Paul. When he strove to introduce Christ to the Brahmo Samaj, a r up.ure became inevitable with Devendranath. In 1868 Keshab broke with the older leader and founded the Brahmo Samaj of India, Devendra retaining leadership of the first Brahmo Samaj, now called the Adi Samaj.
Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
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Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up.into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
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This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up.in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
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Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up.his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink
. But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
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As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up.the theatre. And when a devotee asked him to tell Girish to give up.drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up.alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up.his freedom and make of himself a p up.et in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up.all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
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Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to up.et the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
--- SOME NOTED MEN
--
The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will up.ift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
--- MONASTIC DISCIPLES
--
Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up.into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete s up.ort to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
--
But during his third visit Narendra fared no better. This time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up.his body in yoga, by an act of will.
A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.
--
The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo up.ringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This c up.is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
--
Jogindranath, on the other hand, was gentle to a fault. One day, under circumstances very like those that had evoked Niranjan's anger, he curbed his temper and held his peace instead of threatening Sri Ramakrishna's abusers. The Master, learning of his conduct, scolded him roundly. Thus to each the fault of the other was recommended as a virtue. The guru was striving to develop, in the first instance, composure, and in the second, mettle. The secret of his training was to build up. by a tactful recognition of the requirements of each given case, the character of the devotee.
Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up.your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
--- SASHI AND SARAT
--
The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up.the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Where up.n the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
--- GANGADHAR
--
Finally, there was a handful of fortunate disciples, householders as well as youngsters, who were privileged to spend nights with the Master in his room. They would see him get up.early in the morning and walk up.and down the room, singing in his sweet voice and tenderly communing with the Mother.
--- INJURY TO THE MASTER'S ARM
--
In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a gro up.of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up.the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preocc up.ed with illness, but, O mind, dwell for ever in God's Bliss!"
--
It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up.the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
--- LAST DAYS AT COSSIPORE
--
One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed up.tairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran up.tairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."
--
Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up.against five or six pillows, which were s up.orted by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
panegyric up.n War. Sometimes the text is serious
and straightforward, sometimes its obscure oracles
--
up.n words, secrets expressed in cryptogram, double
or triple meanings which must be combined in order
--
instantly flashed up.n me. The entire symbolism not
only of Free Masonry but of many other traditions
blazed up.n my spiritual vision. From that moment
the O.T.O. assumed its proper importance in my
--
The Word is broken up.
There is Knowledge.
--
Qabalah, and constitutes a sort of quintessential comment up.n
that system.
--
The Ash thereof was burnt up.by the Magus into
The Word.
--
The chapter is formally an attack up.n the parts of
speech, the interjection, the meaningless utterance of
--
will observed up.n pronouncing it.
[29]
--
In this utterance of falsehood up.n falsehood, whose
contradictories are also false, it seems as if That
--
Triad is here insisted up.n.
Pan is a generic name, including this whole system
--
contradiction up.n contradiction, and thus a higher
degree of rapture, with ever sentence, until his armoury
--
O thou that settest out up.n The Path, false is the
Phantom that thou seekest. When thou hast it
--
O thou that stridest up.n the middle of The Path, no
phantoms mock thee. For the stride's sake thou
--
For there is not Thou up.n That Path: thou hast
become The Way.
--
of fire whose summit is lost in Heaven. up.n it
have I burned the corpse of my desires.
--
up.ill; the old life is no more; there is a new life
that is not his.
--
of Udgita, see the up.nishads. O, Nothing or Nuit.
[57]
--
up.ilon Tau-Epsilon-Lambda-Epsilon-Tau-Alpha-Rho-Chi-Alpha-
Iota Epsilon-Pi-Iota Delta-Epsilon-Xi-Iota-Alpha C?- up.ilon-
--
It would be improper to comment further up.n an
official ritual of the A.'.A.'.
--
up.n a lie, a lie multiplied by a lie.
Fourfold is He, the Elephant up.n whom the
Universe is poised: but the carapace of the
--
with our previous remarks up.n the number 91.
The number of the chapter, 26, is that of Tetra-
--
spheres up.n the two and twenty million planes he
had his desire.
--
descend up.n Tiphareth, where the human will is
situated, and flood it with the ineffable light.
--
casting his eyes up.n the ground.
[74]
--
This Eagle is burnt up.in the Great Fire; yet not a
feather is scorched. This Eagle is swallowed up
--
flieth He in the air, and lighteth up.n the earth at
His pleasure.
--
which was conferred up.n Frater P. in the year 1900
of the vulgar era by Don Jesus de Medina-Sidonia in
--
I do not give myself wholly up.
Take me, who will!
--
It would be improper to comment further up.n an
official ritual of the A.'.A.'.
--
spiral close-coiled up.n itself.
The theory of the formation of the Ego is that of the Hindus,
--
Black blood up.n the altar! and the rustle of angel
wings above!
--
He strikes Eleven times up.n the Bell 3 3 3-5 5 5 5 5-
3 3 3 and places the Fire in the Thurible.
--
He strikes Eleven times up.n the Bell.
Now I begin to pray: Thou Child,
--
Eleven times up.n the Bell. With the Burin he then
makes up.n his breast the proper sign.
[98]
--
It up. and the high priest invokes!
He eats the second Cake.
--
He strikes Eleven times up.n the Bell, and cries
ABRAHADABRA.
--
It would be improper to comment further up.n a
ritual which has been accepted as official by the
--
The road winds up.ill: all law, all nature must be
overcome.
--
relatively to other Sankharas, are yet barriers up.n the
Path; they are modifications of the Ego, and therefore
--
to regard Yoga, two odes up.n a distant prospect of the
Temple of Madura, two Elegies on a mat of Kusha-
--
B A (Drawn up.n this page is the
77 77 Sigil of BABALON.)
--
This is the Seal up.n the Ring that is on the Fore-
finger of IT: and it is the Seal up.n the Tombs of
them whom She hath slain.
--
is a seal up.n a ring, and this ring is up.n the forefinger
of IT. This identifies further the symbol with itself.
--
It is also said to be the seal up.n the tombs of them that
she hath slain, that is, of the Masters of the Temple.
--
from the Wrath that is fallen up.n you?
O Babblers, Prattlers, Talkers, Loquacious Ones,
--
of feeling his wounds; and, turning up.n his generation,
gores it with his horns.
--
times holy be OUR LADY that rideth up.n THE
BEAST!
--
In paragraph 7 the agony is broken up.by the
sardonic or cynical laughter to which we have previously
--
The Englishman lives up.n the excrement of his
forefathers.
--
HORUS to the Blind Eye that weeps!(31) The up.
right One in thine up.ightness rejoiceth-Death
to all Fishes!(32)
--
Paragraph 1 calls up.n the Fool of the Tarot, who is to be referred to Ipsiss
imus,
--
The latter sentence of the paragraph unites the two meanings of giving up.the
Lingam to the Yoni, and the Ego to the Absolute.
This idea, "I must give up., I owe, is naturally completed by I pay, and the
sound of the word "pay" suggest the Hebrew letter Pe (see Liber XVI), which
--
Burning up.i the Flame of his Prayer, and born
again-the Phoenix!
--
I gave up.all for One; this One hath given up.its
Unity for all?
--
Sold her bed to lie up.n straw.
Was not she a silly slut
To sell her bed to lie up.n dirt?"
The word "see-saw" is significant, almost a comment
up.n this chapter. To the Master of the Temple
opposite rules apply. His unity seeks the many, and
--
I turned up.n my friend, and, breaking bounds,
Borrowed a trifle of two hundred pounds.
--
"At last I lifted up.mine eyes, and beheld; and lo!
the flames of violet were become as tendrils of
smoke, as mist at sunset up.n the marsh-lands.
"And in the midst of the moon-pool of silver was the
--
up.to Seven and Seventy.(35)
"Yea! the night shall cover all; the night shall cover
--
to break up.their dryness by relaxing their austerities.
The last paragraph will only be understood by
--
This Work also eats up.itself, accomplishes its own
end, nourishes the worker, leaves no seed, is per-
--
gram, and is a criticism of, or improvement up.n, it.
In the ordinary Hexagram, the Hexagram of nature,
the red triangle is up.ards, like fire, and the blue
triangle downwards, like water. In the magical hexa-
--
desending up.n the altar, and licking up.the burnt
offering.) The blue triangle represents the aspiration,
--
sigil of Cancer links up.this symbolism with the number
of the chapter.
--
The Universe were swallowed up.in flame
-Shemhamphorash!
--
The Hebrew letter Gimel adds up.to 73; it means a camel.
The title of the chapter is borrowed from the well-known lines of Rudyard
--
and the rest of the chapter in poetry, the up.ard.
The first part shows the fall from Nought in four
--
The final co up.et represents the first step up.n the
Path, which must be taken even although the aspirant
--
course. You must give up.the world for love, the
material for the moral idea, before that, in its turn, is
--
Laylah, or give up.everything for Laylah.
But "what I want" varies from hour to hour.
--
Goat of the Sabbath up.n an altar, worshipped by two other
devils, male and female.
--
Meditate long and broad and deep, O man, up.n this
Wheel, revolving it in thy mind
--
to insist up.n his virility, since otherwise he could not
employ the remedy.
--
What! shall the Adept give up.his hermit life, and
go eating and drinking and making merry?
--
up.n the earth lies water, sensuous and sleepy.
Above the water hangs air; and above air, but also
--
from below, and up.n this condenses the original steam. Around this
flows the air, created by Earth and Water through the action of
--
Also "Silence" and "Shut up..
The four meanings completely describe the chapter.)
--
Now do I lift up.my voice and testify that all is
vanity on earth, except the love of a good woman,
--
up.i my throne and call up.n THE END.
For I am youth eternal and force infinite.
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we are forced to rely up.n the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
"M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
--
He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up.work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
--
The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked up.n as a friend of man. God is all good." ( Ibid P.33.)
After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
--
An appropriate allusion indeed! Bhagavata, the great scripture that has given the word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up.in a mood of depression like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the result was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
From the mental depression of the modem Vysa, the world has obtained the Kathmrita (Bengali Edition) the Gospel of Sri Ramakrishna in English.
Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preocc up.tion with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up.and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up.a professorship in the Ripon College. In this way three or four times he gave up.the job that gave him the wherewithal to s up.ort the family, either for up.olding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up.all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
--
The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up.as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
--
Though a very well versed scholar in the up.nishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.
Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of s up.riority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards."
0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
We are not seeking a license to ramble wordily. We are intent only up.n being adequately concise. General systems science discloses the existence of minimum sets of variable factors that uniquely govern each and every system. Lack of knowledge concerning all the factors and the failure to include them in our integral imposes false conclusions. Let us not make the error of inadequacy in examining our most comprehensive inventory of experience and thoughts regarding the evoluting affairs of all humanity.
There is an inherently minimum set of essential concepts and current information, cognizance of which could lead to our operating our planet Earth to the lasting satisfaction and health of all humanity. With this objective, we set out on our review of the spectrum of significant experiences and seek therein for the greatest meanings as well as for the family of generalized principles governing the realization of their optimum significance to humanity aboard our Sun circling planet Earth.
We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms predicated only up.n the misleading nature of that which only s up.rficially seems to be obvious. It is the consensus of great scientists that science is the attempt to set in order the facts of experience.
Holding within their definition, we define Universe as the aggregate of allhumanity's consciously apprehended and communicated, nonsimultaneous, and only partially overlapping experiences. An aggregate of finites is finite. Universe is a finite but nonsimultaneously conceptual scenario.
--
Living up.n the threshold between yesterday and tomorrow, which threshold we reflexively assumed in some long ago yesterday to constitute an eternal now, we are aware of the daily-occurring, vast multiplication of experience generated information by which we potentially may improve our understanding of our yesterdays' experiences and therefrom derive our most farsighted preparedness for successive tomorrows.
Anticipating, cooperating with, and employing the forces of nature can be accomplished only by the mind. The wisdom manifest in the omni-interorderliness of the family of generalized principles operative in Universe can be employed only by the highest integrity of engagement of the mind's metaphysical intuiting and formulating capabilities.
--
Today's news consists of aggregates of fragments. Anyone who has taken part in any event that has subsequently appeared in the news is aware of the gross disparity between the actual and the reported events. The insistence by reporters up.n having advance "releases" of what, for instance, convocation speakers are s up.osedly going to say but in fact have not yet said, automatically discredits the value of the largely prefabricated news. We also learn frequently of prefabricated and prevaricated events of a complex nature purportedly undertaken for purposes either of s up.ressing or rigging the news, which in turn perverts humanity's tactical information resources. All history becomes suspect. Probably our most polluted resource is the tactical information to which humanity spontaneously reflexes.
Furthermore, today's hyperspecialization in socioeconomic functioning has come to preclude important popular philosophic considerations of the synergetic significance of, for instance, such historically important events as the discovery within the general region of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experimentally invalidated. Atoms and crystal complexes of atoms were held to be obviously inanimate; the protoplasmic cells of biological phenomena were held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and soft-skinned humans were clearly not to be confused with hard, cold granite or steel objects. A clear-cut threshold between animate and inanimate was therefore assumed to exist as a fundamental dichotomy of all physical phenomena. This seemingly placed life exclusively within the bounds of the physical.
--
Science's self-assumed responsibility has been self-limited to disclosure to society only of the separate, s up.osedly physical (because separately weighable) atomic component isolations data. Synergetic integrity would require the scientists to announce that in reality what had been identified heretofore as physical is entirely metaphysical-because synergetically weightless. Metaphysical has been science's designation for all weightless phenomena such as thought. But science has made no experimental finding of any phenomena that can be described as a solid, or as continuous, or as a straight surface plane, or as a straight line, or as infinite anything. We are now synergetically forced to conclude that all phenomena are metaphysical; wherefore, as many have long suspected-like it or not-life is but a dream.Science has found no up.or down directions of Universe, yet scientists are personally so ill-coordinated that they all still personally and sensorially see "solids" going up.or down-as, for instance, they see the Sun "going down." Sensorially disconnected from their theoretically evolved information, scientists discern no need on their part to suggest any educational reforms to correct the misconceiving that science has tolerated for half a millennium.
Society depends up.n its scientists for just such educational reform guidance.
Where else might society turn for advice? Unguided by science, society is allowed to go right on filling its childrens' brain banks with large inventories of competence-devastating misinformation. In order to emerge from its massive ignorance, society will probably have to rely exclusively up.n its individuals' own minds to survey the pertinent experimental data-as do all great scientist-artists. This, in effect, is what the intuition of world-around youth is beginning to do. Mind can see that reality is evoluting into weightless metaphysics. The wellspring of reality is the family of weightless generalized principles.
It is essential to release humanity from the false fixations of yesterday, which seem now to bind it to a rationale of action leading only to extinction.
0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
This work may be summed up.as an attempt to see and to make
others see what happens to man, and what conclusions are forced
--
indulgence. To see or to perish is the very condition laid up.n
everything that makes up.the universe, by reason of the mysterious
gift of existence. And this, in s up.rior measure, is man's condition.
--
though they could look down from a great height up.n a world
which their consciousness could penetrate without being sub-
--
its apogee. The landscape lights up.and yields its secrets. He sees.
That seems to be the privilege of man's knowledge.
--
From the dawn of his existence, man has been held up.as a
spectacle to himself. Indeed for tens of centuries he has looked at
--
nature up.into pieces and to forget both its deep inter-relations
and its measureless horizons : we incline to all that is bad in
0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people s up.osed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action up.n the world forces."[1]
Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that renunciation of life is not a part of his Yoga. "The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene."[2]
--
The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incarnation, are not to be looked up.n as s up.aphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
that work for the fulfilment of the Divine work up.n earth,
and those that are opposed to this fulfilment. The former have
--
want violence, up.eaval and war, for they know that these things
retard and hamper the action of the divine forces. That is why
0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
the profoundest reason of its being in that general truth and that unceasing aim of Nature which it represents, and find by virtue of this new self-knowledge and self-appreciation its own recovered and larger synthesis. Reorganising itself, it will enter more easily and powerfully into the reorganised life of the race which its processes claim to lead within into the most secret penetralia and up.ard to the highest altitudes of existence and personality.
In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time up.n this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
Mother in her vast up.ard labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective selffulfilment; it reveals itself rather as an intense and exceptional use of powers that she has already manifested or is progressively
Life and Yoga
--
Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed up.n a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All
Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a s up.rnal ecstasy or, like the Yoga of Knowledge, to a s up.rnal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods gro up.d under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
--
Yogin tends to draw away from the common existence and lose his hold up.n it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly s up.osed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his s up.eme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed up.n the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
***
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
For the last few days, my mind has dwelt up.n the scenes
and incidents of days long past. It takes pleasure in comparing how different I am now from what I was then.
--
I told you already that far from diminishing, your hold up.n
the workmen can but increase by it.
--
thing comes up.again or increases, I ask for it.
Then the desire gets exacerbated and the request is made with a
--
contagious; that is to say, we readily pick up.the vibration of
someone we meet, especially if that vibration is at all strong. So
--
This morning at pranam a prayer leapt up.from my
heart towards You: "May this day bring me an opportunity to remain calm even in the face of provocation." It
--
stop speaking immediately; call up.n Sweet Mother to
make you aware of the hidden deformation. Is it all right,
--
be summed up.thus:
Series Two - To a Sadhak in the Building Department
--
Now I propose this - to put up.a notice which X could
draft along the following lines:
--
put up.is not meant for them and that in any event we want
to retain their services, so they do not have to look for work
--
nails removed." This is the sentence that up.et me. Why
was there no real cause? Won't the holes spoil the wall?
--
This is the argument, almost word for word, that up.et
me, and I still haven't found the answer to this problem.
--
given up.the work and that he will return to work this morning.
So you should behave as if nothing had happened and welcome
--
be up.et by such little things! What about the Yoga?
You must shake all that off and return to a better state of
--
This state of things stirs up.reactions of revolt in me,
and the efforts I make to remain peaceful and calm seem
0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities up.n which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
Wisdom, prajna prasr.ta puran. of the up.nishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
Afterwards we may more easily find the one common principle and the one common power from which all derive their being and tendency, towards which all subconsciously move and in which, therefore, it is possible for all consciously to unite.
The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend up.n three successive elements. There is that which is already evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there is that which is to be evolved and may perhaps be already
10
--
That which Nature has evolved for us and has firmly founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally necessary elements of our action and progress up.n earth, -
Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya up.nishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
The Three Steps of Nature
--
If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal up.n His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A s up.eme difficulty is Nature's indication to us of a s up.eme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the up.nishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
annakos.a and pran.akos.a.
Prasna up.nishad II. 6 and 13.
12
--
manomayah. pran.asarraneta. Mundaka up.nishad II. 2. 8.
The Three Steps of Nature
--
we are the terrestrial summit may be considered, in a sense, as an inverse manifestation, by which these s up.eme Powers in their unity and their diversity use, develop and perfect the imperfect substance and activities of Matter, of Life and of Mind so that they, the inferior modes, may express in mutable relativity an increasing harmony of the divine and eternal states from which they are born. If this be the truth of the universe, then the goal of evolution is also its cause, it is that which is immanent in its elements and out of them is liberated. But the liberation is surely imperfect if it is only an escape and there is no return up.n the containing substance and activities to exalt and transform them.
The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the s up.eme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the s up.rnal essence, sufficiently unify plasticity and durable constancy to s up.ort and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
--
The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return up.n the universe and possess it, retaining the power freely to descend
The Three Steps of Nature
--
We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns up.n them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
After Sri Aurobindo had come to Pondicherry from Chandernagore, he entered up.n an intense period of Sadhana and for a few months he refused to receive anyone. After a time he used to sit down to talk in the evening and on some days tried automatic writing. Yogic Sadhan, a small book, was the result. In 1913 Sri Aurobindo moved to Rue Franois Martin No. 41 where he used to receive visitors at fixed times. This was generally in the morning between 9 and 10.30.
But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing football, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards regular meditations began at about 4 p.m. in which practically all the inmates participated. After the meditation all of the members and those who were permitted shared in the evening sitting. This was a very informal gathering depending entirely up.n Sri Aurobindo's leisure.
When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who were already there. Besides, I used to take detailed notes of the Evening Talks which we all had with the Master. They were not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acquire for those who would come to know his mission a very great significance.
As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah up.tairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
He came dressed as usual in dhoti, part of which was used by him to cover the up.er part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a small opening at the top of the grass-curtains that covered the verandah up.tairs in No. 9, Rue de la Marine. How much were these sittings dependent on him may be gathered from the fact that there were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abr up. "Yes" or "No" to all attempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
Very often some news-item in the daily newspaper, town-gossip, or some interesting letter received either by him or by a disciple, or a question from one of the gathering, occasionally some remark or query from himself would set the ball rolling for the talk. The whole thing was so informal that one could never predict the turn the conversation would take. The whole house therefore was in a mood to enjoy the freshness and the delight of meeting the unexpected. There were peals of laughter and light talk, jokes and criticism which might be called personal, there was seriousness and earnestness in abundance.
--
From 1918 to 1922, we gathered at No. 41, Rue Franois Martin, called the Guest House, up.tairs, on a broad verandah into which four rooms opened and whose main piece of furniture was a small table 3' x 1' covered with a blue cotton cloth. That is where Sri Aurobindo used to sit in a hard wooden chair behind the table with a few chairs in front for the visitors or for the disciples.
From 1922 to 1926, No. 9, Rue de la Marine, where he and the Mother had shifted, was the place where the sittings were held. There, also up.tairs, was a less broad verandah than at the Guest House, a little bigger table in front of the central door out of three, and a broad Japanese chair, the table covered with a better cloth than the one in the Guest House, a small flower vase, an ash-tray, a block calendar indicating the date and an ordinary time-piece, and a number of chairs in front in a line. The evening sittings used to be after meditation at 4 or 4.30 p.m. After 24 November 1926, the sittings began to get later and later, till the limit of 1 o'clock at night was reached. Then the curtain fell. Sri Aurobindo retired completely after December 1926, and the evening sittings came to a close.
On 8 February 1927, Sri Aurobindo and the Mother moved to No. 28, Rue Franois Martin, a house on the north-east of the same block as No. 9, Rue de la Marine.
Then, on 23 November 1938, I got up.at 2 o'clock to prepare hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up.the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. This accident brought about a change in his complete retirement, and rendered him available to those who had to attend on him. This opened out a long period of 12 years during which his retirement was modified owing to circumstances, inner and outer, that made it possible for him to have direct physical contacts with the world outside.
The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
individual is the little pond that dries up.slowly in the sun.
Consecration is the canal that connects the river to the pond
and prevents the pond from drying up.
With these two images, I think you will understand.
--
always, and making up.stories (even when one knows that these
stories are not true) is one of the most innocent pursuits of
--
you, as complete as it can be; it is up.to you to open yourself
and receive it. And it is certainly not by being rebellious and
--
I have often noticed that when I wake up.from sleep,
there is a kind of noise in my head, as if many people
--
things I have written about to You up.to now have not
disappeared. Perhaps they are all good! And perhaps this
--
with regard to Your help: "It is up.to you to open yourself
and receive it. And it is certainly not by being rebellious
--
you got up.- (like this, for example: this morning I woke up
at such and such a time after having slept for so many hours; I
got up. washed and dressed, then I ate my breakfast and started
working at such and such a time, etc. etc.). You can tell me
--
This morning I woke up.at 5:45. I washed and
dressed, then went to collect my notebook from X's
--
This is good, my little smile; balance of the being is based up.n
regular work.
--
After seeing You go up.to the terrace, I go and have
my meal. Then I return home and write my letter to You,
--
an approximation and one has to give up.all hope of achieving
any kind of perfection. I don't think this is the result you want
--
You have a lot of work; I don't want to take up.Your
time...
--
"Aristocracy of beauty". It is a noble flower which stands up.ight on its stalk. Its form has been stylised in the fleur-de-lis,
emblem of the kings of France.
--
made it, myself or someone else; I mean that up.n seeing
a very beautiful thing someone has made for You, one
--
Mother, I know why I felt like that. up.to now I
have had in me a kind of pride in my work: "I make
--
Unfortunately, for some time now you have closed up.inside
yourself, and that is why I cannot help you as much as I would
--
drawing, and if by chance another difficulty crops up. this little
child may once again say: "I am disappointed, I don't want to
--
And if you want my opinion, I suggest that you first take up.the
crown - it will set you going on the sari itself; and you will
--
the consciousness. You must not let this up.et you too much,
but simply aspire with calm and perseverance for the light to
0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the gro up.existence, whether family, clan and nation or gro up.ngs dependent on less physical principles or the s up.eme gro up.of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the S up.eme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to s up.ress or maim his proper development, but to sum up.in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its s up.eme personalities.
It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
--
Mandukya up.nishad 4.
When the gulf between actual life and the temperament of the thinker is too great, we see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, were often in former days, are even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.
--
Mind finds fully its force and action only when it casts itself up.n life and accepts equally its possibilities and its resistances as the means of a greater self-perfection. In the struggle with the difficulties of the material world the ethical development of the individual is firmly shaped and the great schools of conduct are formed; by contact with the facts of life Art attains to vitality, Thought assures its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience.
This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the up.ifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the s up.eme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
--
But the work in the world of so s up.eme a power as spiritual force cannot be thus limited. The spiritual life also can return up.n the material and use it as a means of its own greater fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga.
--
Mandukya up.nishad 5, 6.
But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective up.ifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own s up.eme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, s up.eme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves up.n the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the s up.eme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
I thought they have strongly refused to have the ropes put up.n
them. The ropes may not be tight, but most probably they will
0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act up.n us and her, attracting us up.ard to Itself and securing from her by good grace or by force her consent to the individual ascension.
It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, s up.eme Soul or s up.eme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
--
Nature the equilibrium is based up.n the individualisation of a limited quantity and force of the Prana; more than that the individual is by personal and hereditary habit unable to bear, use or control. In Hathayoga, the equilibrium opens a door to the universalisation of the individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy.
The chief processes of Hathayoga are asana and pran.ayama.
--
its object which our philosophy asserts as the primary cosmic energy and the method of divine action up.n the world. By this capacity the Yogin, already possessed of the highest s up.acosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
cannot give up.this habit. I have made many efforts to
stop all human contacts, but I cannot. I don't know
--
most useless and foolish of all things; and when you give up.this
bad habit of revolt, you will see that suffering too will go away
--
once again that you are giving up.all the pleasures that ordinary
life can give, without getting anything much in exchange?
--
and falsehoods are rising up.on every side, inside and
outside, and want to swallow me up. There are times
when I cannot distinguish truth from falsehood and I
--
can; do not yield to the temptation to give up.the struggle and let
yourself fall into darkness. Persist, and one day you will realise
--
does not allow any up.etting or depression to interfere with your
progress. The sincerity of the aspiration is the assurance of the
--
The peace is up.n you; allow it to penetrate you, and in the
peace you will find the light, and the light will bring you the
0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing up.n one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one s up.eme experience. To know, be and possess
42
--
the Divine is the one thing needful and it includes or leads up.to all the rest; towards this sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all necessary form and manifestation, will be added.
The synthesis we propose cannot, then, be arrived at either by combination in mass or by successive practice. It must therefore be effected by neglecting the forms and outsides of the
--
This was the aim which we set before ourselves at first when we entered up.n our comparative examination of the methods of
Nature and the methods of Yoga and we now return to it with the possibility of hazarding some definite solution.
--
This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded up.n ideas which were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, - Nature in man liberating itself by right discrimination in power and practice of its own energies, elements and potentialities and Nature in man
The Synthesis of the Systems
--
Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling up.n its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all
Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
--
Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature up.n that which we are in our entirety, produces
Sadhana, the practice by which perfection, siddhi, is attained; sadhaka, the Yogin who seeks by that practice the siddhi.
--
its own realisation. The divine and all-knowing and all-effecting descends up.n the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.
In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
Strength, often unobserved and behind the veil, substitutes itself for our weakness and s up.orts us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that up.olds; the heart speaks of a Master of all things and Friend of man or a universal Mother who up.olds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
--
Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up.and concentration of the movements dispersed and loosely combined in the lower evolution.
An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by
--
Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend up.n withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely up.n the world.
The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. An integral purity which shall enable on the one hand the perfect reflection of the divine
0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
treatises. The commentary up.n the second, however, is very different from that
up.n the first, for it assumes a much more advanced state of development. The
--
based up.n this incapacity. Souls 'begin to enter' this dark night
when God draws them forth from the state of beginnerswhich is the
--
passing, up.n certain imperfections found in those who are about to enter it and
which it removes by the process of purgation. Such travellers are still untried
--
Night must impose up.n itself; this, as might be logically deduced from the Ascent,
consists in 'allowing the soul to remain in peace and quietness,' content 'with a
--
impresses indelibly up.n the mind the fundamental concept of this most sublime of
all purgations. Marvellous, indeed, are its effects, from the first enkindlings and
--
remaining. We then embark up.n the second stanza, which describes the soul's
8Dark Night, Bk. I, chap. x, 4.
--
opinion14 up.n the commentaries thought to have been written on the final stanzas
of the 'Dark Night.' Did we possess them, they would explain the birth of the light
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
I hope and believe Your work does not depend up.n
human beings.
No, it does not depend at all up.n human beings. What has to
be done will be done despite all possible resistances.
--
in any case this cannot be compared at all with the bloody revolutions which quite uselessly tear up.countries without bringing
any great change after them, because they leave men as false, as
--
part of the being, between that which pushes up.ards and that
which pulls downwards and therefore is subject to all outer
--
to be near me you must climb up.close beside me, and not expect
me to come down so far.
--
remain so high up.that it seems to me almost impossible
to climb up.there. There is a world of difference between
our two planes. I dare not dream of the moment I shall
--
This does not depend up.n any outer circumstance but on your
inner state. It happens because you live in a very s up.rficial
--
thought about the moonlight playing up.n the water.
Or, better still, not to have thought at all but contemplated the
--
not be able to live up.n earth.
The great realisers have always been the great disciplined
--
it up. on the contrary, the more difficult a thing is, the greater
must be the will to carry it out successfully.
--
given up.because of this?
Our way is very long, and it is indispensable to advance calmly
--
If you resolve to do it, my force will be there to back up.your
effort.
--
and in all its details, it is better not to take it up.at all. It is
a great mistake to think that a little s up.rficial and incomplete
0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
Exposition of the stanzas describing the method followed by the soul in its journey up.n the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
PROLOGUE
--
6. up.n my flowery breast, Kept wholly for himself alone,
There he stayed sleeping, and I caressed him, And the fanning of the cedars made a breeze.
--
Begins the exposition of the stanzas which treat of the way and manner which the soul follows up.n the road of the union of love with God. Before we enter up.n the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
BOOK THE FIRST
0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
spite of the dull and heavy veil which lies thick up.n
them. And may your Grace open up.fully the lotus
of my heart so that I may be blessed with a vision
--
of the mind and stormy up.isings of passions laid at
rest.
--
spread over my children and calls down up.n them the Divine's
Grace to help and to protect.
--
Let this year bring you the power to smile in all circumstances. For, a smile acts up.n difficulties as the sun up.n the
clouds - it disperses them.
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
the more can aspiration rise up.from the depths of the heart in
the fullness of its ardour.
--
sleeping consciousness, so that when you wake up.you remember
what has happened.
--
through which the Lord passes His forces freely and pours up.n
all His Light, His Consciousness and His Joy, according to each
--
or up.ard, we can bring down into ourselves or raise up.from
the depths calm, quiet, peace and finally silence. It is a concrete, positive silence (not the negative silence of the absence
--
The individual being is made up.of states of being corresponding
to cosmic zones or planes, and it is as these inner states of being
--
see, feel and study, this Nature that has been our familiar environment since our birth up.n earth, is not the only one. There
is a vital nature, a mental nature, and so on. It is this that, for
--
On 29 February 1956 there took place, in the Mother's words, "the manifestation of the S up.amental up.n earth"; "Then the s up.amental Light and Force and
Consciousness rushed down up.n earth in an uninterr up.ed flow."
What Sri Aurobindo means is that only a few exceptional beings
--
and, to an extent, of acting up.n circumstances.
If it refers to the s up.eme faculties of the s up.amental being, we cannot say much about them, for all we can say at the
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
Sometimes, when we are free to do so, we climb up.to this
bright room, and there, if we remain very quiet, one or more
--
And yet if we were wiser, we would remain up.above, at
the summit of the tower, quite calm, in joyful contemplation.
--
is a sure sign that one should take up.Yoga. The spiritual call is
heard only when the time has come, and then the soul responds
--
the Divine command to take up.the path, it waits patiently,
The Hour of God and Other Writings, SABCL, Vol. 17, p. 39.
--
It is because an individual is not made up.all of one piece, but
of many different entities which are sometimes even contrary to
--
call to come down up.n earth... " Will you please explain
this? Hasn't it already come down?
01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked up.n again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the Immutable Brahman.
II
--
Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere up.n this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
As to the extent of realisation, we say again that that is not a matter of primary consideration. It is not the quantity but the substance that counts. Even if it were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing
01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life up.n earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend up.n, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the up.nishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
--
Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most s up.rficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up.Matter, the physical body and form of Brahman.
The highest ideal, the very highest which God and Nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of the Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the preocc up.tion of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be profited by it.
01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
That Power, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the Higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very up.ift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
And now the days of captivity or rather of inner preparation are at an end. The voice in the wilderness was necessary, for it was a call and a communion in the silence of the soul. Today the silence seeks utterance. Today the shell is ripe enough to break and to bring out the mature and full-grown being. The king that was in hiding comes in glory and triumph, in his complete regalia.
--
This mastery will be effected not merely in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and therefore limited, not by ratiocination which is an indirect and doubtful process, but by direct vision, an inner communion, a soul revelation. The new knowledge will be vast and profound and creative, based as it will be up.n the reality of things and not up.n their shadows. Truth will shine through every experience and every utterance"a truth shall have its seat on our speech and mind and hearing", so have the Vedas said. The mind and intellect will not be active and constructive agents but the luminous channel of a self-luminous knowledge. And the heart too which is now the field of passion and egoism will be cleared of its noise and obscurity; a serener sky will shed its pure warmth and translucent glow. The knot will be rent asunderbhidyate hridaya granthih and the vast and mighty streams of another ocean will flow through. We will love not merely those to whom we are akin but God's creatures, one and all; we will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
And the new society will be based not up.n competition, nor even up.n co-operation. It will not be an open conflict, neither will it be a convenient compromise of rival individual interests. It will be the organic expression of the collective soul of humanity, working and achieving through each and every individual soul its most wide-winging freedom, manifesting the godhead that is, proper to each and every one. It will be an organisation, most delicate and subtle and s up.le, the members of which will have no need to live up.n one another but in and through one another. It will be, if you like, a henotheistic hierarchy in which everyone will be the greatest, since everyone is all and all everyone simultaneously.
The New Humanity will be something in the mould that we give to the gods. It will s up.ly the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now up.n us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the S up.r-humanity, will come or if at all, when; but the question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.
01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up.a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
Lay stretched immobile up.n Silence' marge.
1.3
--
Ablaze up.n creation's quivering edge,
Dawn built her aura of magnificent hues
--
Arose and failed up.n the altar hills;
The high boughs prayed in a revealing sky.
--
Could not up.old its claim on time-born eyes;
Too mystic-real for space-tenancy
--
Man lifted up.the burden of his fate.
--
Or stand up.n this brittle earthly base.
2.7
--
Her greatness weighed up.n its ignorant breast
And from its dim chasms welled a dire return,
--
Takes up.the load of an unwitting race,
Harbouring a foe whom with her heart she must feed,
--
For Nature walks up.n her mighty way
Unheeding when she breaks a soul, a life;
--
And sighing she laid her hand up.n her bosom
And recognised the close and lingering ache,
01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up.and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life up.n earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
The first contact that one has with this static s up.a-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up.myriad forms; the world-existence there appears as a play of ever-shifting veils up.n the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
This has been the highest consummation, the s up.eme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked up.n as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre up.n the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up.in Sri Aurobindo's Yoga by the principle of S up.rmind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. S up.rmind is the Truth-consciousness at once static and dynamic, self-existent and creative: in S up.rmind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
SRI AUROBINDO
The up.nishads speak of a solar and a lunar Path in the spiritual consciousness. Perhaps they have some reference to these two linesone through the Mayic consciousness of the Overmind enters into the static Bliss, ecstatic Nihil, and the other mounts still farther to the solar status which is a mass, a sea, an infinity of that light and ecstasy but which can at the same time express and embody itself as the creative Truth-consciousness (srya svitr ).
In the S up.rmind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where S up.rmind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one s up.eme consciousness infinitely composite and inalienably integral. But stepping back into S up.rmind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the s up.amental light enters the penumbra of the mental sphere. The movement of S up.rmind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and up.olding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the s up.amental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the s up.eme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
--
An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the up.ard march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the up.nishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret up.older and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up.and organised.
The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness up.n the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct s up.amental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
This then is the s up.eme secret, not the renunciation and annulment, but the transformation of the ordinary human nature : first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the s up.amental consciousness and let it come down here below and work and achieve.
The soul or the true being in man up.ifted in the s up.amental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-expression and an embodiment of the Divine Will and Purposesuch is the goal that Nature is seeking to realise at present through her evolutionary lan. It is to this labour that man has been called so that in and through him the destined transcendence and transformation can take place.
It is not easy, however, nor is it necessary for the moment to envisage in detail what this divinised man would be like, externallyhis mode of outward being and living, kimsita vrajeta kim, as Arjuna queriedor how the collective life of the new humanity would function or what would be the composition of its social fabric. For what is happening is a living process, an organic growth; it is being elaborated through the actions and reactions of multitudinous forces and conditions, known and unknown; the precise configuration of the final outcome cannot be predicted with exactitude. But the Power that is at work is omniscient; it is selecting, rejecting, correcting, fashioning, creating, co-ordinating elements in accordance with and by the drive of the inviolable law of Truth and Harmony that reigns in Light's own homeswe dame the S up.rmind.
--
Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up.to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came up.n earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
The Dhammapada, I. 1
The S up.rmind is not merely synthetic. The S up.rmind is synthetic only on the lowest spaces of itself, where it has to prepare the principles of Overmind,synthesis is necessary only where analysis has taken place, one has dissected everything, put in pieces (analysis), so one has to piece together. But S up.rmind is unitarian, has never divided up. so it does not need to add and piece together the parts and fragments. It has always held the conscious Many together in the conscious One.
***
01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the s up.eme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a st up.ndous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered up.n this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a s up.eme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the up.nishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine French poet Lamartine:
--
And falters, we up.n this greenness meet,
That measure tread.3
--
He dawns up.n us and we would pursue,
But who has found Him or what arms possessed ?4
This is sheer philosophy, told with an almost philosophical bluntnessmay be, but is it mere philosophy and mediocre poetry? Once more listen to the up.nishadic lines:
Deep in the luminous secrecy, the mute
--
To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and s up.licate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish up.n the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to palliate or hide the rigours of a s up.eme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
--
The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the up.nishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in s up.ort of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually s up.osed to be antagonistic and incompatible.
--
And here, let me point out, the capital difference between the European or rather the Hellenic spirit and the Indian spirit. It is the Indian spirit to take stand up.n divinity and thence to embrace and mould what is earthly and human. The Greek spirit took its stand pre-eminently on earth and what belongs to earth. In Europe Dante's was a soul spiritualised more than perhaps any other and yet his is not a Hindu soul. The utmost that he could say after all the experience of the tragedy of mortality was:
Io no piangeva, sidentro impietrai13
--
And if there is something in the creative spirit of Sri Aurobindo which tends more towards the strenuous than the genial, the arduous than the mellifluous, and which has more of the austerity of Vyasa than the easy felicity of Valmiki, however it might have affected the ultimate value of his creation, according to certain standards,14 it has illustrated once more that poetry is not merely beauty but power, it is not merely sweet imagination but creative visionit is even the Rik, the mantra that impels the gods to manifest up.n earth, that fashions divinity in man.
James H. Cousins in his New Ways in English Literature describes Sri Aurobindo as "the philosopher as poet."
01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The difference between living organism and dead matter is that while the former is endowed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-createsgives more than what it receives; matter only sums up. gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out anything new but simply reflect what is given. The whole of existence is real because it is eternally creative.
So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If we are not to be dead matter nor mere shadowy illusions we must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
--
Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the up.nishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is itself, therefore each is grounded up.n the fundamental equality of things. All our valuations are in reference to some standard or other set up.with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same s up.eme and divine inflatus.
The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.
01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
Meeting up.n the borders of the unknown,
Her soul's debate with embodied Nothingness
--
She must plead her case up.n extinction's verge,
In the world's death-cave up.old life's helpless claim
And vindicate her right to be and love.
--
Her armoured spirit kept watch up.n the hours
Listening for a foreseen tremendous step
--
Lit up.the chasm of the unfinished world
And called her to fill with her vast self the abyss.
--
But one stood up.and lit the limitless flame.
4.26
--
Or yield her high destiny up.to passing Chance.
4.33
--
At the Unseen's knock up.n her hidden gates
Her strength made greater by the lightning's touch
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
He stood up.n a threshold serpent-watched,
And peered into gleaming endless corridors,
--
I have gazed up.n beauty from my very birth
and yet my eyes
are not satiated; I have rested bosom up.n bosom
for thousands
--
But first let us go to the fans et origo, be acquainted with the very genuine article in its purity and perfection, in its essential simplicity. I do not know of any other ideal exemplar than the up.nishad. Thus,
There the sun shines not and the moon has no
--
This is spiritual matter and spiritual manner that can never be improved up.n. This is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, however, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up.to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and s up.ort. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the s up.a-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the s up.emely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
--
The religious, the mystic or the spiritual man was, in the past, more or Jess methodically and absolutely non-intellectual and anti-intellectual: but the modern age, the age of scientific culture, is tending to make him as strongly intellectual: he has to explain, not only present the object but show up.its mechanism alsoexplain to himself so that he may have a total understanding and a firmer grasp of the thing which he presents and explains to others as well who demand a similar approach. He feels the necessity of explaining, giving the rationality the rationale the science, of his art; for without that, it appears to him, a solid ground is not given to the structure of his experience: analytic power, preocc up.tion with methodology seems inherent in the modern creative consciousness.
The philosophical trend in poetry has an interesting history with a significant role: it has acted as a force of purification, of sublimation, of katharsis. As man has risen from his exclusively or predominantly vital nature into an increasing mental poise, in the same way his creative activities too have taken this new turn and status. In the earlier stages of evolution the mental life is secondary, subordinate to the physico-vital life; it is only subsequently that the mental finds an independent and self-sufficient reality. A similar movement is reflected in poetic and artistic creation too: the thinker, the philosopher remains in the background at the outset, he looks out; peers through chinks and holes from time to time; later he comes to the forefront, assumes a major role in man's creative activity.
Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up.the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the up.nishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
The earliest preocc up.tion of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preocc up.tion though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
The religious poet seeks to tone down or cover up.the mundane taint, since he does not know how to transcend it totally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be called and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I call Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
To see a World in a grain of Sand,
--
This, I say, is something different from the religious and even from the mystic. It is away from the merely religious, because it is naked of the vesture of humanity (in spite of a human face that masks it at times) ; it is something more than the merely mystic, for it does not stop being a signpost or an indication to the Beyond, but is itself the presence and embodiment of the Beyond. The mystic gives us, we can say, the magic of the Infinite; what I term the spiritual, the spiritual proper, gives in addition the logic of the Infinite. At least this is what distinguishes modern spiritual consciousness from the ancient, that is, up.nishadic spiritual consciousness. The up.nishad gives expression to the spiritual consciousness in its original and pristine purity and perfection, in its essential simplicity. It did not buttress itself with any logic. It is the record of fundamental experiences and there was no question of any logical exposition. But, as I have said, the modern mind requires and demands a logical element in its perceptions and presentations. Also it must needs be a different kind of logic that can satisfy and satisfy wholly the deeper and subtler movements of a modern consciousness. For the philosophical poet of an earlier age, when he had recourse to logic, it was the logic of the finite that always gave him the frame, unless he threw the whole thing overboard and leaped straight into the occult, the illogical and the a logical, like Blake, for instance. Let me illustrate and compare a little. When the older poet explains indriyani hayan ahuh, it is an allegory he resorts to, it is the logic of the finite he marshals to point to the infinite and the beyond. The stress of reason is apparent and effective too, but the pattern is what we are normally familiar with the movement, we can say, is almost Aristotelian in its rigour. Now let us turn to the following:
Our life is a holocaust of the S up.eme. ||26.15||
--
Here we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our customary line of reasoning receives a sudden shock, as it were, and then is shaken, moved, lifted up. transportedgradually or suddenly, according to the temperament of the listener. Besides, we have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimaturof Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. Here too we feel we are in the domain of such natural law but lifted on to a higher level.
This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the s up.eme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the up.nishad speaks of the Moon being born of the Mind).
To sum up.and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
"Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18
--
Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing up.n the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of up.ifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
The spacious firmament on high,
--
I may rise up.from death, before ram dead.22
The allegorical element too finds here cleverly woven into the mystically religious texture. Here is another example of the mystically religious temper from Donne:
--
Katha up.nishad.
Katha up.nishad.
"Auguries of Innocence".
01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working up.n them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always up.n a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification up.n which it is based.
It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
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It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely up.n Reason and trust It to carry on its work with increasing success.
But in knowledge it is precisely finality that we seek for and no mere progressive, asymptotic, rapprochement ad infinitum. No less than the Practical Reason, the Theoretical Reason also demands a categorical imperative, a clean affirmation or denial. If Reason cannot do that, it must be regarded as inefficient. It is poor consolation to man that Reason is gradually finding out the truth or that it is trying to grapple with the problems of God, Soul and Immortality and will one day pronounce its verdict. Whether we have or have not any other instrument of knowledge is a different question altogether. But in the meanwhile Reason stands condemned by the evidence of its own limitation.
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Does this mean that real knowledge is irrational or against Reason? Not so necessarily. There is a s up.r-rational power for knowledge and Reason may either be a channel or an obstacle. If we take our stand up.n Reason and then proceed to know, if we take the forms and categories of Reason as the inviolable schemata of knowledge, then indeed Reason becomes an obstacle to that s up.r-rational power. If, on the other hand, Reason does not offer any set-form from beforehand, does not insist up.n its own conditions, is passive and simply receives and reflects what is given to it, then it becomes a luminous and sure channel for that higher and real knowledge.
The fact is that Reason is a lower manifestation of knowledge, it is an attempt to express on the mental level a power that exceeds it. It is the section of a vast and unitarian Consciousness-Power; the section may be necessary under certain conditions and circumstances, but unless it is viewed in its relation to the ensemble, unless it gives up.its exclusive absolutism, it will be perforce arbitrary and misleading. It would still remain helpful and useful, but its help and use would be always limited in scope and temporary in effectivity.
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01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up.and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
His birth held up.a symbol and a sign;
His human self like a translucent cloak
--
Wisdom up.aised him to her master craft
And made him an archmason of the soul,
--
He caught up.lightly like a giant's bow
Left slumbering in a sealed and secret cave
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He stood up.n a threshold serpent-watched,
And peered into gleaming endless corridors,
--
And saw the hours like dots up.n a page.
An aspect of the unknown Reality
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He based his life up.n eternity.
\t:Only awhile at first these heavenlier states,
These large wide-poised up.iftings could endure.
The high and luminous tension breaks too soon,
--
As if a pointing accent up.n Truth,
And like a sky-flare showing all the ground
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She looked up.n the seen and the unforeseen,
Unguessed domains she made her native field.
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Disclosed stood up.in a gold moment's blaze
White sun-steppes in the pathless Infinite.
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And sat up.n the tripod seat of mind:
All was made wide above, all lit below.
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In the struggle and up.eaval of the world
He saw the labour of a godhead's birth.
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up.uoyed up.n winged winds of rapid joy,
up.eld to a Light it could not always hold,
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His daily thoughts looked up.to the True and One,
His commonest doings welled from an inner Light.
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One soul's ambition lifted up.the race;
A Power worked, but none knew whence it came.
01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite s up.rficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up.the ordinary stuff of life.
Mental quiet and happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light, peace, power and bliss. If one can live entirely in it, there is no question; these things become naturally and securely his.
--- Overview of verb up.
The verb up has 1 sense (first 1 from tagged texts)
1. (2) up ::: (raise; "up the ante")
--- Overview of adj up.
The adj up has 8 senses (first 4 from tagged texts)
1. (8) up ::: (being or moving higher in position or greater in some value; being above a former position or level; "the anchor is up"; "the sun is up"; "he lay face up"; "he is up by a pawn"; "the market is up"; "the corn is up")
2. (0) astir, up ::: (out of bed; "are they astir yet?"; "up by seven each morning")
3. (1) improving, up ::: (getting higher or more vigorous; "its an up market"; "an improving economy")
4. (0) up, upward ::: (extending or moving toward a higher place; "the up staircase"; "a general upward movement of fish")
5. up ::: ((usually followed by `on' or `for') in readiness; "he was up on his homework"; "had to be up for the game")
6. up ::: (open; "the windows are up")
7. up ::: ((used of computers) operating properly; "how soon will the computers be up?")
8. up ::: (used up; "time is up")
--- Overview of adv up.
The adv up has 5 senses (first 1 from tagged texts)
1. (79) up, upwards, upward, upwardly ::: (spatially or metaphorically from a lower to a higher position; "look up!"; "the music surged up"; "the fragments flew upwards"; "prices soared upwards"; "upwardly mobile")
2. up ::: (to a higher intensity; "he turned up the volume")
3. up ::: (nearer to the speaker; "he walked up and grabbed my lapels")
4. up ::: (to a more central or a more northerly place; "was transferred up to headquarters"; "up to Canada for a vacation")
5. up, upwards, upward ::: (to a later time; "they moved the meeting date up"; "from childhood upward")
--- Similarity of adj up.
8 senses of up
Sense 1
up (vs. down)
=> ahead(predicate), in the lead, leading
=> aweigh
=> dormie, dormy
=> heavenward, skyward
=> risen
=> sprouted
=> upbound
=> upfield
=> upward
Also See-> ascending#1; high#2
Sense 2
astir(predicate), up(predicate)
=> awake(predicate) (vs. asleep)
Sense 3
improving, up
=> rising (vs. falling)
Sense 4
up(prenominal), upward(prenominal)
=> ascending(prenominal) (vs. descending)
Sense 5
up(predicate)
=> prepared (vs. unprepared)
Sense 6
up
=> raised (vs. lowered)
Sense 7
up(predicate)
=> functioning (vs. malfunctioning)
Sense 8
up(predicate)
=> finished (vs. unfinished)
--- Antonyms of adj up.
8 senses of up
Sense 1
up (vs. down)
down (vs. up)
=> behind(predicate)
=> downbound
=> downcast
=> downfield
=> downward(postnominal)
=> fallen
=> set(predicate)
=> thrown
=> weak
Sense 2
astir(predicate), up(predicate)
INDIRECT (VIA awake) -> asleep
Sense 3
improving, up
INDIRECT (VIA rising) -> falling
Sense 4
up(prenominal), upward(prenominal)
INDIRECT (VIA ascending) -> descending
Sense 5
up(predicate)
INDIRECT (VIA prepared) -> unprepared
Sense 6
up
INDIRECT (VIA raised) -> lowered
Sense 7
up(predicate)
INDIRECT (VIA functioning) -> malfunctioning, nonfunctional
Sense 8
up(predicate)
INDIRECT (VIA finished) -> unfinished
--- Pertainyms of adj up.
8 senses of up
Sense 1
up (vs. down)
Sense 2
astir(predicate), up(predicate)
Sense 3
improving, up
Sense 4
up(prenominal), upward(prenominal)
Sense 5
up(predicate)
Sense 6
up
Sense 7
up(predicate)
Sense 8
up(predicate)
--- Derived Forms of adj up.