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branches ::: higher values, value

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object:value
class:concept

dignity
responsibility


see also :::

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


OBJECT INSTANCES [2] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
higher_values
problem_of_values
problem_of_values
SEE ALSO


AUTH

BOOKS
Awaken_the_Giant_Within
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Enchiridion_text
Epigrams_from_Savitri
Faust
Full_Circle
General_Principles_of_Kabbalah
Guru_Bhakti_Yoga
Heart_of_Matter
Integral_Life_Practice_(book)
Letters_On_Yoga
Letters_On_Yoga_III
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1957-1958
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Spiral_Dynamics
The_Act_of_Creation
The_Bible
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Essential_Songs_of_Milarepa
The_Imitation_of_Christ
The_Phenomenon_of_Man
The_Practice_of_Psycho_therapy
The_Problems_of_Philosophy
The_Republic
The_Seals_of_Wisdom
The_Synthesis_Of_Yoga
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
04.09_-_Values_Higher_and_Lower
06.18_-_Value_of_Gymnastics,_Mental_or_Other
08.27_-_Value_of_Religious_Exercises
08.38_-_The_Value_of_Money
1.15_-_The_Value_of_Philosophy
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1957-05-01_-_Sports_competitions,_their_value
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
2.01_-_The_Therapeutic_value_of_Abreaction
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Mother_on_Savitri
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.03_-_The_Threefold_Life
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.07_-_Letters_to_a_Sadhak
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.08_-_A_Theory_of_Yoga
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.14_-_Nicholas_Roerich
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1958-02-03b_-_The_Supramental_Ship
0_1958-11-15
0_1961-01-12
0_1961-04-15
0_1961-04-18
0_1961-08-11
0_1961-10-30
0_1961-12-20
0_1962-01-09
0_1962-01-15
0_1962-02-27
0_1962-05-15
0_1962-05-24
0_1962-06-30
0_1962-08-08
0_1963-01-30
0_1963-12-14
0_1964-02-13
0_1964-08-11
0_1964-08-14
0_1964-09-12
0_1964-10-07
0_1964-10-10
0_1964-11-12
0_1965-01-12
0_1965-04-07
0_1965-06-23
0_1966-05-14
0_1966-08-10
0_1966-09-14
0_1966-09-17
0_1966-10-19
0_1966-11-19
0_1967-02-08
0_1967-04-05
0_1967-04-24
0_1967-07-05
0_1967-07-29
0_1967-08-12
0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-11-04
0_1967-12-30
0_1968-02-14
0_1968-04-10
0_1968-09-25
0_1968-12-28
0_1969-10-08
0_1969-10-11
0_1969-10-18
0_1970-01-28
0_1970-03-25
0_1970-04-18
0_1970-05-23
0_1970-07-22
0_1970-09-09
0_1971-02-24
0_1971-05-26
0_1971-06-12
0_1971-08-04
0_1971-08-14
0_1971-10-16
0_1971-12-29a
0_1972-05-06
0_1973-01-20
0_1973-01-24
0_1973-01-31
0_1973-03-17
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_The_Descent_into_Night
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Panacea_of_Isms
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.08_-_The_Democracy_of_Tomorrow
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.05_-_The_Immortal_Nation
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
05.01_-_Man_and_the_Gods
05.03_-_Of_Desire_and_Atonement
05.04_-_The_Measure_of_Time
05.06_-_Physics_or_philosophy
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_True_Charity
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.14_-_The_Sanctity_of_the_Individual
05.16_-_A_Modernist_Mentality
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.26_-_The_Soul_in_Anguish
05.28_-_God_Protects
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.07_-_Total_Transformation_Demands_Total_Rejection
06.10_-_Fatigue_and_Work
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.35_-_Second_Sight
07.04_-_The_Triple_Soul-Forces
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.16_-_Things_Significant_and_Insignificant
07.25_-_Prayer_and_Aspiration
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.30_-_Sincerity_is_Victory
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.43_-_Music_Its_Origin_and_Nature
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.15_-_How_to_Listen
100.00_-_Synergy
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.006_-_Livestock
1.007_-_Initial_Steps_in_Yoga_Practice
1.009_-_Perception_and_Reality
1.00a_-_Introduction
1.00c_-_INTRODUCTION
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.011_-_Hud
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Economy
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
1.01_-_The_King_of_the_Wood
1.01_-_The_Mental_Fortress
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_What_is_Magick?
1.020_-_The_World_and_Our_World
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.022_-_The_Pilgrimage
10.23_-_Prayers_and_Meditations_of_the_Mother
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_BOOK_THE_SECOND
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_the_Knowledge_of_God.
1.02_-_SADHANA_PADA
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Eternal_Law
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Stages_of_Initiation
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
1.034_-_Sheba
10.35_-_The_Moral_and_the_Spiritual
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Invocation_of_Tara
1.03_-_Master_Ma_is_Unwell
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_THE_GRAND_OPTION
1.03_-_The_Human_Disciple
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_Yama_and_Niyama
1.040_-_Re-Educating_the_Mind
1.04_-_Body,_Soul_and_Spirit
1.04_-_Feedback_and_Oscillation
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_Vital_Education
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_War_And_Politics
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Literal_Qabalah
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Wealth_and_Government
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_Dreams
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Stead_and_the_Spirits
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.08_-_The_Three_Schools_of_Magick_3
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Stead_and_Maskelyne
1.09_-_The_Absolute_Manifestation
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.1.01_-_Seeking_the_Divine
1.1.04_-_Philosophy
1.10_-_Concentration_-_Its_Practice
1.10_-_Harmony
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_our_Knowledge_of_Universals
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.11_-_Correspondence_and_Interviews
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_On_Intuitive_Knowledge
1.11_-_The_Kalki_Avatar
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Second_Genesis
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_GARDEN
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Divine_Work
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Suprarational_Good
1.15_-_The_Value_of_Philosophy
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Transformation
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_Life
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.201_-_Socrates
1.2.05_-_Aspiration
12.05_-_Beauty
1.2.08_-_Faith
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_The_End_of_the_Curve_of_Reason
1.2.1.06_-_Symbolism_and_Allegory
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.21_-_IDOLATRY
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.27_-_On_holy_solitude_of_body_and_soul.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.35_-_The_Tao_2
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Prophecy
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
1.40_-_The_Nature_of_Osiris
1.439
1.450_-_1.500_Talks
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.4_-_Readings_in_the_Taittiriya_Upanishad
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.550_-_1.600_Talks
1.55_-_Money
1.65_-_Man
1.69_-_Farewell_to_Nemi
1.71_-_Morality_2
1.72_-_Education
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
18.04_-_Modern_Poems
19.03_-_The_Mind
1914_02_12p
1914_07_06p
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1953-03-25
1953-04-01
1953-05-27
1953-06-10
1953-07-08
1953-08-26
1953-09-09
1953-09-16
1953-11-11
1953-11-18
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-09-12_-_Questions,_practice_and_progress
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-29_-_Progressive_transformation
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-04-23_-_Progress_and_bargaining
1958-06-04_-_New_birth
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_19
1958_10_10
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958_11_14
1960_01_20
1960_05_25
1960_11_13?_-_50
1961_01_28
1962_05_24
1965_01_12
1966_09_14
1969_08_14
1969_08_28
1969_10_01?_-_166
1969_10_29
1969_11_27?
1970_01_04
1970_04_20_-_485
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.anon_-_But_little_better
1f.lovecraft_-_Ibid
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_Till_A_the_Seas
1.fs_-_Majestas_Populi
1.fs_-_The_Antique_To_The_Northern_Wanderer
1.fs_-_To_A_World-Reformer
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Rubys_Heart
1.hs_-_The_Margin_Of_A_Stream
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jk_-_Endymion_-_Book_II
1.jk_-_Hyperion._Book_I
1.jk_-_Ode_To_A_Nightingale
1.mah_-_Stillness
1.pbs_-_Arethusa
1.pbs_-_Epipsychidion
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_The_Witch_Of_Atlas
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Ma,_Youre_inside_me
1.rt_-_Fireflies
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_The_Home
1.rt_-_This_Dog
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Monadnoc
1.rwe_-_Threnody
1.srm_-_The_Marital_Garland_of_Letters
1.wby_-_The_Hour_Before_Dawn
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_The_Happy_Warrior
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Object_of_Knowledge
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_The_Status_of_Knowledge
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_Renunciation
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_Yogic_Action
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_On_Sadhana
2.0_-_THE_ANTICHRIST
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.5_-_Tests
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Mantra_and_Japa
2.3.02_-_The_Supermind_or_Supramental
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.03_-_Notes_on_Savitri_II
2.4.1_-_Human_Relations_and_the_Spiritual_Life
28.01_-_Observations
29.03_-_In_Her_Company
30.01_-_World-Literature
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_INTRODUCTION
3.01_-_Natural_Morality
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_The_Consummation_of_Mysticism
3.03_-_THE_MODERN_EARTH
3.04_-_LUNA
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.06_-_Charity
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Thousands
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.03_-_A_Realistic_Adwaita
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.10_-_Of_the_Gestures
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.16.2_-_Of_the_Charge_of_the_Spirit
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
32.03_-_In_This_Crisis
3.2.05_-_Our_Ideal
3.2.06_-_The_Adwaita_of_Shankaracharya
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.01_-_The_Superman
33.07_-_Alipore_Jail
33.16_-_Soviet_Gymnasts
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.4.03_-_Materialism
3.4.1.01_-_Poetry_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
3.8.1.02_-_Arya_-_Its_Significance
3_-_Commentaries_and_Annotated_Translations
4.01_-_Circumstances
4.01_-_Introduction
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Divine_Consolations.
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_THE_ULTIMATE_EARTH
4.04_-_In_the_Total_Christ
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_The_Instruments_of_the_Spirit
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.24_-_The_supramental_Sense
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.4_-_Accidents,_Possession,_Madness
4.42_-_Chapter_Two
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Perfection_of_the_Body
5.02_-_Two_Parallel_Movements
5.05_-_The_War
5.06_-_THE_TRANSFORMATION
5.08_-_ADAM_AS_TOTALITY
5.1.01.4_-_The_Book_of_Partings
5.1.01.6_-_The_Book_of_the_Chieftains
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.03_-_The_An_Family
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.0_-_Conscious,_Unconscious,_and_Individuation
7.02_-_The_Mind
7.08_-_Sincerity
7.16_-_Sympathy
7_-_Yoga_of_Sri_Aurobindo
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Averroes_Search
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_X
COSA_-_BOOK_XII
Cratylus
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
Epistle_to_the_Romans
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Meno
MMM.01_-_MIND_CONTROL
MoM_References
Phaedo
r1912_07_22
r1912_12_06
r1912_12_30
r1913_01_25
r1914_03_24
r1914_03_26
r1914_03_29
r1914_04_09
r1914_04_12
r1914_04_19
r1914_05_12
r1914_06_12
r1914_06_25
r1914_08_08
r1914_08_13
r1914_11_29
r1914_11_30
r1915_02_03
r1917_02_12
r1918_05_06
r1920_02_22
r1920_03_07
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_026-050
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Wisdom
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Hidden_Words_text
The_Immortal
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Mirror_of_Enigmas
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

concept
josh
SIMILAR TITLES
higher values
problem of values
value

DEFINITIONS


TERMS STARTING WITH

value added reseller "company" (VAR, or "value added retailer") A company which sells something (e.g. computers) made by another company (an {OEM}) with extra components added (e.g. specialist software). (1995-02-14)

value added reseller ::: (company) (VAR, or value added retailer) A company which sells something (e.g. computers) made by another company (an OEM) with extra components added (e.g. specialist software). (1995-02-14)

value added retailer {value added reseller}

value {brightness}

valued ::: imp. & p. p. --> of Value ::: a. --> Highly regarded; esteemed; prized; as, a valued contributor; a valued friend.

valueless ::: a. --> Being of no value; having no worth.

valueless

value ::: n. --> The property or aggregate properties of a thing by which it is rendered useful or desirable, or the degree of such property or sum of properties; worth; excellence; utility; importance.
Worth estimated by any standard of purchasing power, especially by the market price, or the amount of money agreed upon as an equivalent to the utility and cost of anything.
Precise signification; import; as, the value of a word; the value of a legal instrument


value pluralism ::: The idea that two or more moral values may be equally ultimate (true), yet in conflict. In addition, it postulates that in many cases, such incompatible values may be rationally incommensurable. As such, value pluralism is a theory in metaethics, rather than an ethical theory or a set of values in itself. Isaiah Berlin is accredited with having done the first substantial work on value pluralism, bringing it to the attention of general academia.

valuer ::: n. --> One who values; an appraiser.

values: involves one's principles or standards or judgments about what is valuable or important in life.

value

value: The "output" of a function. As opposed to the argument, which is the "input" of a function. This use of value can be ambiguous as value can denote the actualisation of any quantity, including the argument.

Value - 1.the amounts at which items are stated in financial records and statements. Value is expenditures or amounts deemed to benefit future periods. Or 2. highly subjective term, usually an expression of monetary worth applied to a particular asset, group of assets, business entity, or services rendered. It should not be confused with the term cost even though it is frequently measured, equated, and identified by it. Thus the term should be used with an appropriate modifying adjective. Or 3. represented by the amount of goods, services, or money necessary to complete an exchange for a specific commodity. In economic terms, value of goods equals price multiplied by quantity.

Value Added Network "networking" (VAN) A privately owned {network} that provides a specific service, such as legal research or access to a specialised database, for a fee. A Value Added Network usually offers some service or information that is not readily available on public networks. A Value Added Network's customers typically purchase {leased lines} that connect them to the network or they use a {dial-up number}, given by the network owner, to gain access to the network. (1998-11-10)

Value Added Network ::: (networking) (VAN) A privately owned network that provides a specific service, such as legal research or access to a specialised database, for a fee. A Value Added Network usually offers some service or information that is not readily available on public networks.A Value Added Network's customers typically purchase leased lines that connect them to the network or they use a dial-up number, given by the network owner, to gain access to the network. (1998-11-10)

Value added tax (VAT - applies to many countries) - A general tax applied at each point of exchange of goods or services from primary production to final consumption. It is levied on the difference between the sale price of the goods or services to which the tax is applied, and the cost of the goods or services brought into use in production.

Value added - The value of a firms output minus the value of inputs bought from other firms.

Value analysis - A procedure to evaluate a product after manufacture to see how costs may be reduced.

Value chain – Refers to a linked set of all value creating processes or activities that convert basic input materials into products or services for the final consumer.

Value, contributive: The value an entity has insofar as its being a constituent of some whole gives value to that whole. (G. E. Moore). -- C.A.B.

Value engineering - A procedure designed to reduce and avoid unnecessary costs before production begins.

Value for money – Refers to the perception of the buyer or receiver of goods and/or services. Proof of good value for money is in believing or concluding that the goods/services received was worth the price paid.

Value, instrumental: The value an entity possesses in virtue of the value of the consequences it produces, an entity's value as means. Sometimes the term is applied with reference only to the actual consequences, sometimes with reference to the potential consequences. -- C.A.B.

Value, intrinsic: Sometimes defined as (a) the value an entity would have even if it were to have no consequences. In this sense, an entity's intrinsic value is equivalent to its total value less its instrumental value; it would include its contributive value.

Value in use – Refers to the discounted value of net cash receipts to be obtained from the corporate asset.

Value (of a business) - The amount a business is worth to a stakeholder or any other interested party.

Value of the marginal product - The marginal product of an input times the price of the output.

Values, Hierarchy of: (in Max Scheler) A scale of values and of personal value-types, based on "essences" (saint, genius, hero, leading spirit, and virtuoso of the pleasures of life, in descending scale). -- P.A.S.

Value: The contemporary use of the term "value" and the discipline now known as the theory of value or axiology are relatively recent developments in philosophy, being largely results of certain 19th and 20th century movements. See Ethics. "Value" is used both as a noun and as a verb. As a noun it is sometimes abstract, sometimes concrete. As an abstract noun it designates the property of value or of being valuable. In this sense "value" is often used as equivalent to "worth" or "goodness," in which case evil is usually referred to as "disvalue." But it is also used more broadly to cover evil or badness as well as goodness, just as "temperature" is used to cover both heat and cold. Then evil is referred to as negative value and goodness as positive value.

Value, Ultimate: The intrinsic value of an entity possessing intrinsic value throughout. For example, a hedonist might say that a pleasant evening at the opera has intrinsic value and yet maintain that only the hedonic tone of the evening has ultimate value, because it alone has no constituents which fail to have intrinsic value (G. E. Moore). -- C.A.B.


TERMS ANYWHERE

1. A building, room, or chamber used as a storage place for valuables; treasury. 2. A place or source where things of value or worth may be found. Also, treasure-house.

1. Confident belief in the truth, value, or trustworthiness of a person, idea, or thing. 2. The spiritual apprehension of divine truths, or of realities beyond the reach of sensible experience or logical proof.

1. Lacking substance, value, or basis. 2. Meaningless; senseless. 3. Futile; unavailing.

1. Not yielding the desired outcome; fruitless; valueless; insignificant. 2. Worthless. 3. Empty; meaningless. 4. Excessively proud of one"s appearance, accomplishments, qualities; conceited. 5. in vain. To no avail; without success.

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 upon 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.

abditory ::: n. --> A place for hiding or preserving articles of value.

accent ::: 1. The way in which anything is said; pronunciation, tone, voice; sound, modulation or modification of the voice expressing feeling. 2. A mark indicating stress or some other distinction in pronunciation or value. accents.

accuracy ::: n. --> The state of being accurate; freedom from mistakes, this exemption arising from carefulness; exact conformity to truth, or to a rule or model; precision; exactness; nicety; correctness; as, the value of testimony depends on its accuracy.

actuarial ::: a. --> Of or pertaining to actuaries; as, the actuarial value of an annuity.

adj. 1. Having dropped or come down from a higher place, from an upright 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**.**)

adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Reverent homage. 3. Fervent and devoted love. **adoration"s.*Sri Aurobindo: "Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.” Letters on Yoga*

ADORATION. ::: In Love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Lord, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.

ad valorem ::: --> A term used to denote a duty or charge laid upon goods, at a certain rate per cent upon their value, as stated in their invoice, -- in opposition to a specific sum upon a given quantity or number; as, an ad valorem duty of twenty per cent.

advancement ::: v. t. --> The act of advancing, or the state of being advanced; progression; improvement; furtherance; promotion to a higher place or dignity; as, the advancement of learning.
An advance of money or value; payment in advance. See Advance, 5.
Property given, usually by a parent to a child, in advance of a future distribution.
Settlement on a wife, or jointure.


::: "A gnostic Supernature transcends all the values of our normal ignorant Nature; our standards and values are created by ignorance and therefore cannot determine the life of Supernature. At the same time our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge; . . . .” The Life Divine*

“A gnostic Supernature transcends all the values of our normal ignorant Nature; our standards and values are created by ignorance and therefore cannot determine the life of Supernature. At the same time our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge; …” The Life Divine

aksaravrtta ::: [in Bengali prosody, a type of metre in which a syllable ending in a consonant possesses a metrical value of two units when it occurs at the end of a word; otherwise it is generally considered to possess a value of one unit. (cf. matravrtta)].

alchemy ::: Any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.

alchemy ::: any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.

algebra ::: the branch of mathematics that deals with general statements of relations, utilizing letters and other symbols to represent specific sets of numbers, values, vectors, etc., in the description of such relations. 2. Any special system of notation adapted to the study of a special system of relationship.

alligation ::: n. --> The act of tying together or attaching by some bond, or the state of being attached.
A rule relating to the solution of questions concerning the compounding or mixing of different ingredients, or ingredients of different qualities or values.


alloy ::: v. t. --> Any combination or compound of metals fused together; a mixture of metals; for example, brass, which is an alloy of copper and zinc. But when mercury is one of the metals, the compound is called an amalgam.
The quality, or comparative purity, of gold or silver; fineness.
A baser metal mixed with a finer.
Admixture of anything which lessens the value or detracts


alter ::: to make otherwise or different in some respect; to make some change in character, shape, condition, position, quantity, value, etc. without changing the thing itself for another; to modify, to change the appearance of. alters, altered, altering.

ambergris ::: n. --> A substance of the consistence of wax, found floating in the Indian Ocean and other parts of the tropics, and also as a morbid secretion in the intestines of the sperm whale (Physeter macrocephalus), which is believed to be in all cases its true origin. In color it is white, ash-gray, yellow, or black, and often variegated like marble. The floating masses are sometimes from sixty to two hundred and twenty-five pounds in weight. It is wholly volatilized as a white vapor at 212¡ Fahrenheit, and is highly valued in perfumery.

ambs-ace ::: n. --> Double aces, the lowest throw of all at dice. Hence: Bad luck; anything of no account or value.

appraisement ::: n. --> The act of setting the value; valuation by an appraiser; estimation of worth.

appraiser ::: n. --> One who appraises; esp., a person appointed and sworn to estimate and fix the value of goods or estates.

appraise ::: v. t. --> To set a value; to estimate the worth of, particularly by persons appointed for the purpose; as, to appraise goods and chattels.
To estimate; to conjecture.
To praise; to commend.


appreciate ::: v. t. --> To set a price or value on; to estimate justly; to value.
To raise the value of; to increase the market price of; -- opposed to depreciate.
To be sensible of; to distinguish. ::: v. i.


appreciation ::: n. --> A just valuation or estimate of merit, worth, weight, etc.; recognition of excellence.
Accurate perception; true estimation; as, an appreciation of the difficulties before us; an appreciation of colors.
A rise in value; -- opposed to depreciation.


apprize ::: v. t. --> To appraise; to value; to appreciate.

approximate ::: a. --> Approaching; proximate; nearly resembling.
Near correctness; nearly exact; not perfectly accurate; as, approximate results or values. ::: v. t. --> To carry or advance near; to cause to approach.
To come near to; to approach.


approximation ::: n. --> The act of approximating; a drawing, advancing or being near; approach; also, the result of approximating.
An approach to a correct estimate, calculation, or conception, or to a given quantity, quality, etc.
A continual approach or coming nearer to a result; as, to solve an equation by approximation.
A value that is nearly but not exactly correct.


arbitrage ::: n. --> Judgment by an arbiter; authoritative determination.
A traffic in bills of exchange (see Arbitration of Exchange); also, a traffic in stocks which bear differing values at the same time in different markets.


assay ::: n. --> Trial; attempt; essay.
Examination and determination; test; as, an assay of bread or wine.
Trial by danger or by affliction; adventure; risk; hardship; state of being tried.
Tested purity or value.
The act or process of ascertaining the proportion of a particular metal in an ore or alloy; especially, the determination of


asse ::: n. --> A small foxlike animal (Vulpes cama) of South Africa, valued for its fur.

assessed ::: evaluated (a person or thing); estimated (the quality, value, or extent of), gauged or judged.

assess ::: v. --> To value; to make a valuation or official estimate of for the purpose of taxation.
To apportion a sum to be paid by (a person, a community, or an estate), in the nature of a tax, fine, etc.; to impose a tax upon (a person, an estate, or an income) according to a rate or apportionment.
To determine and impose a tax or fine upon (a person, community, estate, or income); to tax; as, the club assessed each member twenty-five cents.


attenuate ::: v. t. --> To make thin or slender, as by mechanical or chemical action upon inanimate objects, or by the effects of starvation, disease, etc., upon living bodies.
To make thin or less consistent; to render less viscid or dense; to rarefy. Specifically: To subtilize, as the humors of the body, or to break them into finer parts.
To lessen the amount, force, or value of; to make less complex; to weaken.


availed ::: to be of use, value, or advantage; to have the necessary force to accomplishment something.

bald ::: a. --> Destitute of the natural or common covering on the head or top, as of hair, feathers, foliage, trees, etc.; as, a bald head; a bald oak.
Destitute of ornament; unadorned; bare; literal.
Undisguised.
Destitute of dignity or value; paltry; mean.
Destitute of a beard or awn; as, bald wheat.
Destitute of the natural covering.


ballooning ::: n. --> The art or practice of managing balloons or voyaging in them.
The process of temporarily raising the value of a stock, as by fictitious sales.


base ::: a. --> Of little, or less than the usual, height; of low growth; as, base shrubs.
Low in place or position.
Of humble birth; or low degree; lowly; mean.
Illegitimate by birth; bastard.
Of little comparative value, as metal inferior to gold and silver, the precious metals.
Alloyed with inferior metal; debased; as, base coin; base


bauble ::: n. --> A trifling piece of finery; a gewgaw; that which is gay and showy without real value; a cheap, showy plaything.
The fool&


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

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

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

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

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

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

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


below ::: prep. --> Under, or lower in place; beneath not so high; as, below the moon; below the knee.
Inferior to in rank, excellence, dignity, value, amount, price, etc.; lower in quality.
Unworthy of; unbefitting; beneath. ::: adv.


benefit ::: n. --> An act of kindness; a favor conferred.
Whatever promotes prosperity and personal happiness, or adds value to property; advantage; profit.
A theatrical performance, a concert, or the like, the proceeds of which do not go to the lessee of the theater or to the company, but to some individual actor, or to some charitable use.
Beneficence; liberality.
Natural advantages; endowments; accomplishments.


better ::: a. --> Having good qualities in a greater degree than another; as, a better man; a better physician; a better house; a better air.
Preferable in regard to rank, value, use, fitness, acceptableness, safety, or in any other respect.
Greater in amount; larger; more.
Improved in health; less affected with disease; as, the patient is better.
More advanced; more perfect; as, upon better acquaintance;


bezant ::: n. --> A gold coin of Byzantium or Constantinople, varying in weight and value, usually (those current in England) between a sovereign and a half sovereign. There were also white or silver bezants.
A circle in or, i. e., gold, representing the gold coin called bezant.
A decoration of a flat surface, as of a band or belt, representing circular disks lapping one upon another.


bimetallism ::: n. --> The legalized use of two metals (as gold and silver) in the currency of a country, at a fixed relative value; -- in opposition to monometallism.

bluefish ::: n. --> A large voracious fish (Pomatomus saitatrix), of the family Carangidae, valued as a food fish, and widely distributed on the American coast. On the New Jersey and Rhode Island coast it is called the horse mackerel, in Virginia saltwater tailor, or skipjack.
A West Indian fish (Platyglossus radiatus), of the family Labridae.


boarfish ::: n. --> A Mediterranean fish (Capros aper), of the family Caproidae; -- so called from the resemblance of the extended lips to a hog&

boomeritis ::: A dysfunction whose name originates from its first and most famous victim: the Boomer generation (those born roughly between 1940-1960). The pathological combination of Green and Red altitude in any of the self-related lines of development. Also known as the “Mean Green Meme” (MGM) when used in reference to the Spiral Dynamics model of value memes.

boot ::: n. --> Remedy; relief; amends; reparation; hence, one who brings relief.
That which is given to make an exchange equal, or to make up for the deficiency of value in one of the things exchanged.
Profit; gain; advantage; use.
A covering for the foot and lower part of the leg, ordinarily made of leather.
An instrument of torture for the leg, formerly used to extort


bream ::: n. --> A European fresh-water cyprinoid fish of the genus Abramis, little valued as food. Several species are known.
An American fresh-water fish, of various species of Pomotis and allied genera, which are also called sunfishes and pondfishes. See Pondfish.
A marine sparoid fish of the genus Pagellus, and allied genera. See Sea Bream.


But there arc visions and visions, just as there are dreams and dreams, and one has to develop discrimination and a sense of values and things and know how to understand and make use of these powers.

buy ::: v. t. --> To acquire the ownership of (property) by giving an accepted price or consideration therefor, or by agreeing to do so; to acquire by the payment of a price or value; to purchase; -- opposed to sell.
To acquire or procure by something given or done in exchange, literally or figuratively; to get, at a cost or sacrifice; to buy pleasure with pain.


valued ::: imp. & p. p. --> of Value ::: a. --> Highly regarded; esteemed; prized; as, a valued contributor; a valued friend.

valueless ::: a. --> Being of no value; having no worth.

valueless

value ::: n. --> The property or aggregate properties of a thing by which it is rendered useful or desirable, or the degree of such property or sum of properties; worth; excellence; utility; importance.
Worth estimated by any standard of purchasing power, especially by the market price, or the amount of money agreed upon as an equivalent to the utility and cost of anything.
Precise signification; import; as, the value of a word; the value of a legal instrument


valuer ::: n. --> One who values; an appraiser.

value

byzantine ::: n. --> A gold coin, so called from being coined at Byzantium. See Bezant.
A native or inhabitant of Byzantium, now Constantinople; sometimes, applied to an inhabitant of the modern city of Constantinople. C () C is the third letter of the English alphabet. It is from the Latin letter C, which in old Latin represented the sounds of k, and g (in go); its original value being the latter. In Anglo-Saxon words, or


cabinet ::: n. --> A hut; a cottage; a small house.
A small room, or retired apartment; a closet.
A private room in which consultations are held.
The advisory council of the chief executive officer of a nation; a cabinet council.
A set of drawers or a cupboard intended to contain articles of value. Hence:
A decorative piece of furniture, whether open like an


cadaster ::: n. --> An official statement of the quantity and value of real estate for the purpose of apportioning the taxes payable on such property.

calibration ::: n. --> The process of estimating the caliber a tube, as of a thermometer tube, in order to graduate it to a scale of degrees; also, more generally, the determination of the true value of the spaces in any graduated instrument.

capitalize ::: v. t. --> To convert into capital, or to use as capital.
To compute, appraise, or assess the capital value of (a patent right, an annuity, etc.)
To print in capital letters, or with an initial capital.


carolus ::: n. --> An English gold coin of the value of twenty or twenty-three shillings. It was first struck in the reign of Charles I.

castaway ::: n. --> One who, or that which, is cast away or shipwrecked.
One who is ruined; one who has made moral shipwreck; a reprobate. ::: a. --> Of no value; rejected; useless.


census ::: n. --> A numbering of the people, and valuation of their estate, for the purpose of imposing taxes, etc.; -- usually made once in five years.
An official registration of the number of the people, the value of their estates, and other general statistics of a country.


CENT, There is no connection between the Christian concep- tion (of the Kingdom of Heaven) and the idea of the Supra- mental descent. The Christian conception supposes a state of things brought about by religious emotion' and d'mdral'purifica- tion but ' these things are no more"capable of changing the world, 'whatever value they may base for the individual, than mental idealism or any bther power yet called upon for the pur- pose] The Christian proposes to substitute the sattsic religious ego for the rajasic and tamasic cgo| but although this can be donc-as an individual achievement, it has never succeeded and win never succeed in • accomplishing itself in the mass. It has no higher spiritual or psjchological knowledge behind it and ignores the' foundation -of htimao character and the source of the difBculty — the duality 6f mind, ‘life and body. Unless there is a descent of a new Power of Consdousness, not subject to the dualities but still dynamic which will preside a new foundation and a lifting of the centre of consciousness above the mind, the

chaffinch ::: n. --> A bird of Europe (Fringilla coelebs), having a variety of very sweet songs, and highly valued as a cage bird; -- called also copper finch.

cheapen ::: v. t. --> To ask the price of; to bid, bargain, or chaffer for. ::: a. --> To beat down the price of; to lessen the value of; to depreciate.

cheaply ::: adv. --> At a small price; at a low value; in a common or inferior manner.

cheap ::: n. --> A bargain; a purchase; cheapness.
Having a low price in market; of small cost or price, as compared with the usual price or the real value.
Of comparatively small value; common; mean. ::: adv. --> Cheaply.


cheapness ::: n. --> Lowness in price, considering the usual price, or real value.

cherry ::: n. --> A tree or shrub of the genus Prunus (Which also includes the plum) bearing a fleshy drupe with a bony stone;
The common garden cherry (Prunus Cerasus), of which several hundred varieties are cultivated for the fruit, some of which are, the begarreau, blackheart, black Tartarian, oxheart, morelle or morello, May-duke (corrupted from Medoc in France).
The wild cherry; as, Prunus serotina (wild black cherry), valued for its timber; P. Virginiana (choke cherry), an American shrub


choiceness ::: n. --> The quality of being of particular value or worth; nicely; excellence.

chrysoprase ::: a brittle, translucent, semiprecious chalcedony (q.v.), a variety of the silica mineral quartz. It owes its bright apple-green colour to colloidally dispersed hydrated nickel silicate. Valued in ancient times as it shone in the dark.

cinchona ::: n. --> A genus of trees growing naturally on the Andes in Peru and adjacent countries, but now cultivated in the East Indies, producing a medicinal bark of great value.
The bark of any species of Cinchona containing three per cent. or more of bitter febrifuge alkaloids; Peruvian bark; Jesuits&


cipher ::: n. 1. Something having no influence or value; a zero; a nonentity. 2. A secret method of writing, as by transposition or substitution of letters, specially formed symbols, or the like. unintelligible to all but those possessing the key; a cryptograph. ciphers. *v. 3. To put in secret writing; encode. *ciphers. Note: Sri Aurobindo also spelled the word as Cypher, the old English spelling.

cipher ::: n. --> A character [0] which, standing by itself, expresses nothing, but when placed at the right hand of a whole number, increases its value tenfold.
One who, or that which, has no weight or influence.
A character in general, as a figure or letter.
A combination or interweaving of letters, as the initials of a name; a device; a monogram; as, a painter&


clod ::: n. --> A lump or mass, especially of earth, turf, or clay.
The ground; the earth; a spot of earth or turf.
That which is earthy and of little relative value, as the body of man in comparison with the soul.
A dull, gross, stupid fellow; a dolt
A part of the shoulder of a beef creature, or of the neck piece near the shoulder. See Illust. of Beef.


colza ::: n. --> A variety of cabbage (Brassica oleracea), cultivated for its seeds, which yield an oil valued for illuminating and lubricating purposes; summer rape.

compensate ::: v. t. --> To make equal return to; to remunerate; to recompense; to give an equivalent to; to requite suitably; as, to compensate a laborer for his work, or a merchant for his losses.
To be equivalent in value or effect to; to counterbalance; to make up for; to make amends for. ::: v. i.


concussion ::: n. --> A shaking or agitation; a shock; caused by the collision of two bodies.
A condition of lowered functional activity, without visible structural change, produced in an organ by a shock, as by fall or blow; as, a concussion of the brain.
The unlawful forcing of another by threats of violence to yield up something of value.


consequence ::: n. --> That which follows something on which it depends; that which is produced by a cause; a result.
A proposition collected from the agreement of other previous propositions; any conclusion which results from reason or argument; inference.
Chain of causes and effects; consecution.
Importance with respect to what comes after; power to influence or produce an effect; value; moment; rank; distinction.


considerable ::: a. --> Worthy of consideration, borne in mind, or attended to.
Of some distinction; noteworthy; influential; respectable; -- said of persons.
Of importance or value.


considerableness ::: n. --> Worthiness of consideration; dignity; value; size; amount.

constant ::: 1. Unchanging in nature, value, or extent; invariable. 2. Continuing without pause or letup; unceasing. 3. Steadfast; firm in mind or purpose; resolute.

costly ::: of great price or value.

countermark ::: n. --> A mark or token added to those already existing, in order to afford security or proof; as, an additional or special mark put upon a package of goods belonging to several persons, that it may not be opened except in the presence of all; a mark added to that of an artificer of gold or silver work by the Goldsmiths&

countervail ::: v. t. --> To act against with equal force, power, or effect; to thwart or overcome by such action; to furnish an equivalent to or for; to counterbalance; to compensate. ::: n. --> Power or value sufficient to obviate any effect; equal weight, strength, or value; equivalent; compensation; requital.

count ::: n. 1. The act of counting; or calculating. v. 2. To take account of; reckon to another"s credit. 3. To have merit, importance, value, etc.; deserve consideration. counts, counted, counting.

critic ::: one who forms and expresses judgments of the merits, faults, value, or truth of a matter; esp. one who finds fault.

crotchet ::: n. --> A forked support; a crotch.
A time note, with a stem, having one fourth the value of a semibreve, one half that of a minim, and twice that of a quaver; a quarter note.
An indentation in the glacis of the covered way, at a point where a traverse is placed.
The arrangement of a body of troops, either forward or rearward, so as to form a line nearly perpendicular to the general line


currency ::: money in any form when in actual use as a medium of exchange; also anything that has value.

currency ::: n. --> A continued or uninterrupted course or flow like that of a stream; as, the currency of time.
The state or quality of being current; general acceptance or reception; a passing from person to person, or from hand to hand; circulation; as, a report has had a long or general currency; the currency of bank notes.
That which is in circulation, or is given and taken as having or representing value; as, the currency of a country; a specie


dainty ::: n. --> Value; estimation; the gratification or pleasure taken in anything.
That which is delicious or delicate; a delicacy.
A term of fondness. ::: superl. --> Rare; valuable; costly.


damage ::: n. --> Injury or harm to person, property, or reputation; an inflicted loss of value; detriment; hurt; mischief.
The estimated reparation in money for detriment or injury sustained; a compensation, recompense, or satisfaction to one party, for a wrong or injury actually done to him by another.
To ocassion damage to the soudness, goodness, or value of; to hurt; to injure; to impair.


dark ::: adj. 1. Lacking or having very little light. 2. Concealed or secret; mysterious. 3. Difficult to understand; obscure. 4. Characterized by gloom; dismal. 5. Fig. Sinister; evil; absent moral or spiritual values. 6. (used of color) Having a dark hue; almost black. 7. Showing a brooding ill humor. 8. Having a complexion that is not fair; swarthy. darker, darkest, dark-browed, dark-robed.* n. 9. Absence of light; dark state or condition; darkness, esp. that of night. 10. A dark place: a place of darkness. 11. The condition of being hidden from view, obscure, or unknown; obscurity. *in the dark: in concealment or secrecy.

darkness ::: 1. Absence of light or illumination. 2. Fig. Absence of moral or spiritual values. 3. Obscurity; lack of knowledge or enlightenment; an unenlightened state. 4. A condition of secrecy, mystery, characterized by things hidden. 5. Wickedness or evil. Darkness, darkness", darknesses.

dear ::: superl. --> Bearing a high price; high-priced; costly; expensive.
Marked by scarcity or dearth, and exorbitance of price; as, a dear year.
Highly valued; greatly beloved; cherished; precious.
Hence, close to the heart; heartfelt; present in mind; engaging the attention.
Of agreeable things and interests.
Of disagreeable things and antipathies.


debase ::: to reduce in quality, value, or character; to adulterate. debased.

declining ::: failing in strength, vigour, character value, etc.; deteriorating.

degraded ::: lowered or reduced in character, quality or value; debased; vulgarized.

degrade ::: v. t. --> To reduce from a higher to a lower rank or degree; to lower in rank; to deprive of office or dignity; to strip of honors; as, to degrade a nobleman, or a general officer.
To reduce in estimation, character, or reputation; to lessen the value of; to lower the physical, moral, or intellectual character of; to debase; to bring shame or contempt upon; to disgrace; as, vice degrades a man.
To reduce in altitude or magnitude, as hills and


demantoid ::: n. --> A yellow-green, transparent variety of garnet found in the Urals. It is valued as a gem because of its brilliancy of luster, whence the name.

demonetize ::: v. t. --> To deprive of current value; to withdraw from use, as money.

denarius ::: n. --> A Roman silver coin of the value of about fourteen cents; the "penny" of the New Testament; -- so called from being worth originally ten of the pieces called as.

denier ::: n. --> One who denies; as, a denier of a fact, or of the faith, or of Christ.
A small copper coin of insignificant value.


deodar ::: n. --> A kind of cedar (Cedrus Deodara), growing in India, highly valued for its size and beauty as well as for its timber, and also grown in England as an ornamental tree.

depreciate ::: v. t. --> To lessen in price or estimated value; to lower the worth of; to represent as of little value or claim to esteem; to undervalue. ::: v. i. --> To fall in value; to become of less worth; to sink in estimation; as, a paper currency will depreciate, unless it is

depreciation ::: n. --> The act of lessening, or seeking to lessen, price, value, or reputation.
The falling of value; reduction of worth.
the state of being depreciated.


depress ::: v. t. --> To press down; to cause to sink; to let fall; to lower; as, to depress the muzzle of a gun; to depress the eyes.
To bring down or humble; to abase, as pride.
To cast a gloom upon; to sadden; as, his spirits were depressed.
To lessen the activity of; to make dull; embarrass, as trade, commerce, etc.
To lessen in price; to cause to decline in value; to


derogation ::: n. --> The act of derogating, partly repealing, or lessening in value; disparagement; detraction; depreciation; -- followed by of, from, or to.
An alteration of, or subtraction from, a contract for a sale of stocks.


derogatory ::: a. --> Tending to derogate, or lessen in value; expressing derogation; detracting; injurious; -- with from to, or unto.

deserve ::: v. t. --> To earn by service; to be worthy of (something due, either good or evil); to merit; to be entitled to; as, the laborer deserves his wages; a work of value deserves praise.
To serve; to treat; to benefit. ::: v. i. --> To be worthy of recompense; -- usually with ill or with


deteriorate ::: v. t. --> To make worse; to make inferior in quality or value; to impair; as, to deteriorate the mind. ::: v. i. --> To grow worse; to be impaired in quality; to degenerate.

dime ::: n. --> A silver coin of the United States, of the value of ten cents; the tenth of a dollar.

diminutive ::: a. --> Below the average size; very small; little.
Expressing diminution; as, a diminutive word.
Tending to diminish. ::: n. --> Something of very small size or value; an insignificant thing.


disappreciate ::: v. t. --> To undervalue; not to esteem.

disvalued ::: regarded as of little or no value.

disvalue ::: v. t. --> To undervalue; to depreciate. ::: n. --> Disesteem; disregard.

disparagement ::: n. --> Matching any one in marriage under his or her degree; injurious union with something of inferior excellence; a lowering in rank or estimation.
Injurious comparison with an inferior; a depreciating or dishonoring opinion or insinuation; diminution of value; dishonor; indignity; reproach; disgrace; detraction; -- commonly with to.


disparage ::: v. t. --> To match unequally; to degrade or dishonor by an unequal marriage.
To dishonor by a comparison with what is inferior; to lower in rank or estimation by actions or words; to speak slightingly of; to depreciate; to undervalue. ::: n.


disproportional ::: a. --> Not having due proportion to something else; not having proportion or symmetry of parts; unsuitable in form, quantity or value; inadequate; unequal; as, a disproportional limb constitutes deformity in the body; the studies of youth should not be disproportional to their understanding.

disproportionally ::: adv. --> In a disproportional manner; unsuitably in form, quantity, or value; unequally.

disproportionate ::: a. --> Not proportioned; unsymmetrical; unsuitable to something else in bulk, form, value, or extent; out of proportion; inadequate; as, in a perfect body none of the limbs are disproportionate; it is wisdom not to undertake a work disproportionate means.

doit ::: n. --> A small Dutch coin, worth about half a farthing; also, a similar small coin once used in Scotland; hence, any small piece of money.
A thing of small value; as, I care not a doit.


dollar ::: n. --> A silver coin of the United States containing 371.25 grains of silver and 41.25 grains of alloy, that is, having a total weight of 412.5 grains.
A gold coin of the United States containing 23.22 grains of gold and 2.58 grains of alloy, that is, having a total weight of 25.8 grains, nine-tenths fine. It is no longer coined.
A coin of the same general weight and value, though differing slightly in different countries, current in Mexico, Canada,


doom palm ::: --> A species of palm tree (Hyphaene Thebaica), highly valued for the fibrous pulp of its fruit, which has the flavor of gingerbread, and is largely eaten in Egypt and Abyssinia.

doubloon ::: a. --> A Spanish gold coin, no longer issued, varying in value at different times from over fifteen dollars to about five. See Doblon in Sup.

Doubts cannot be overcome by ^viog them their full force ; it can be rather done by learning to stand back from them and to refuse to be carried away ; then there is a chance of the still small voice from within getting itself heard and pushing out these loud clamorous voices and movements from outside. It is the light from within that you have to make room for ; the light of the outer mind is quite insufficient for the discovery of the inner values or to judge the truth of spiritual experience.

drachma ::: n. --> A silver coin among the ancient Greeks, having a different value in different States and at different periods. The average value of the Attic drachma is computed to have been about 19 cents.
A gold and silver coin of modern Greece worth 19.3 cents.
Among the ancient Greeks, a weight of about 66.5 grains; among the modern Greeks, a weight equal to a gram.


drawback ::: n. --> A loss of advantage, or deduction from profit, value, success, etc.; a discouragement or hindrance; objectionable feature.
Money paid back or remitted; especially, a certain amount of duties or customs, sometimes the whole, and sometimes only a part, remitted or paid back by the government, on the exportation of the commodities on which they were levied.


ducatoon ::: n. --> A silver coin of several countries of Europe, and of different values.

dvapara yuga. :::the age where is there is an increased decline in the Truth and religious values; this yuga {age&

Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real

"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 upon 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, upon our outer life.” Letters on Yoga

earnest ::: n. --> Seriousness; reality; fixed determination; eagerness; intentness.
Something given, or a part paid beforehand, as a pledge; pledge; handsel; a token of what is to come.
Something of value given by the buyer to the seller, by way of token or pledge, to bind the bargain and prove the sale. ::: a.


eelpout ::: n. --> A European fish (Zoarces viviparus), remarkable for producing living young; -- called also greenbone, guffer, bard, and Maroona eel. Also, an American species (Z. anguillaris), -- called also mutton fish, and, erroneously, congo eel, ling, and lamper eel. Both are edible, but of little value.
A fresh-water fish, the burbot.


eland ::: n. --> A species of large South African antelope (Oreas canna). It is valued both for its hide and flesh, and is rapidly disappearing in the settled districts; -- called also Cape elk.
The elk or moose.


embase ::: v. t. --> To bring down or lower, as in position, value, etc.; to debase; to degrade; to deteriorate.

empty ::: 1. Holding or containing nothing. 2. Having no occupants or inhabitants; vacant. 3. Destitute of some quality or qualities; devoid. 4. Without purpose, substance, or value. emptier.

enhanced ::: made greater, increased or intensified, as in value, beauty, or effectiveness; augmented.

enhancement ::: n. --> The act of increasing, or state of being increased; augmentation; aggravation; as, the enhancement of value, price, enjoyments, crime.

enrichment ::: n. --> The act of making rich, or that which enriches; increase of value by improvements, embellishment, etc.; decoration; embellishment.

enrich ::: to improve in quality, colour, flavour, etc.; to add greater value or significance to; to enhance. enriched.

equal ::: a. --> Agreeing in quantity, size, quality, degree, value, etc.; having the same magnitude, the same value, the same degree, etc.; -- applied to number, degree, quantity, and intensity, and to any subject which admits of them; neither inferior nor superior, greater nor less, better nor worse; corresponding; alike; as, equal quantities of land, water, etc. ; houses of equal size; persons of equal stature or talents; commodities of equal value.
Bearing a suitable relation; of just proportion; having


equal ::: adj. 1. As great as; the same as (often followed by to or with). 2. Having the same quantity, value, or measure as another. 3. Evenly proportioned or balanced. 4. Tranquil; equable; undisturbed. 5. Impartial; just; equitable. n. 6. One who is equal to another in any specified quality. v. **7. To become equal or level with. equalled.**

equality ::: n. --> The condition or quality of being equal; agreement in quantity or degree as compared; likeness in bulk, value, rank, properties, etc.; as, the equality of two bodies in length or thickness; an equality of rights.
Sameness in state or continued course; evenness; uniformity; as, an equality of temper or constitution.
Evenness; uniformity; as, an equality of surface.
Exact agreement between two expressions or magnitudes


equivalue ::: v. t. --> To put an equal value upon; to put (something) on a par with another thing.

equivalence ::: n. --> The condition of being equivalent or equal; equality of worth, value, signification, or force; as, an equivalence of definitions.
Equal power or force; equivalent amount.
The quantity of the combining power of an atom, expressed in hydrogen units; the number of hydrogen atoms can combine with, or be exchanged for; valency. See Valence.
The degree of combining power as determined by


equivalent ::: a. --> Equal in wortir or value, force, power, effect, import, and the like; alike in significance and value; of the same import or meaning.
Equal in measure but not admitting of superposition; -- applied to magnitudes; as, a square may be equivalent to a triangle.
Contemporaneous in origin; as, the equivalent strata of different countries.


esteemer ::: n. --> One who esteems; one who sets a high value on any thing.

esteem ::: v. t. --> To set a value on; to appreciate the worth of; to estimate; to value; to reckon.
To set a high value on; to prize; to regard with reverence, respect, or friendship.
Estimation; opinion of merit or value; hence, valuation; reckoning; price.
High estimation or value; great regard; favorable opinion, founded on supposed worth.


estimable ::: a. --> Capable of being estimated or valued; as, estimable damage.
Valuable; worth a great price.
Worth of esteem or respect; deserving our good opinion or regard. ::: n.


estimate ::: v. t. --> To judge and form an opinion of the value of, from imperfect data, -- either the extrinsic (money), or intrinsic (moral), value; to fix the worth of roughly or in a general way; as, to estimate the value of goods or land; to estimate the worth or talents of a person.
To from an opinion of, as to amount,, number, etc., from imperfect data, comparison, or experience; to make an estimate of; to calculate roughly; to rate; as, to estimate the cost of a trip, the


estimator ::: n. --> One who estimates or values; a valuer.

ethics ::: 1. A system of moral principles. 2. The branch of philosophy dealing with values relating to human conduct, with respect to the rightness and wrongness of certain actions and to the goodness and badness of the motives and ends of such actions. **ethics".

evaluate ::: v. t. --> To fix the value of; to rate; to appraise.

expectation ::: n. --> The act or state of expecting or looking forward to an event as about to happen.
That which is expected or looked for.
The prospect of the future; grounds upon which something excellent is expected to happen; prospect of anything good to come, esp. of property or rank.
The value of any chance (as the prospect of prize or property) which depends upon some contingent event. Expectations are


exploit ::: n. --> A deed or act; especially, a heroic act; a deed of renown; an adventurous or noble achievement; as, the exploits of Alexander the Great.
Combat; war.
To utilize; to make available; to get the value or usefulness out of; as, to exploit a mine or agricultural lands; to exploit public opinion.
Hence: To draw an illegitimate profit from; to speculate


extortion ::: n. --> The act of extorting; the act or practice of wresting anything from a person by force, by threats, or by any undue exercise of power; undue exaction; overcharge.
The offense committed by an officer who corruptly claims and takes, as his fee, money, or other thing of value, that is not due, or more than is due, or before it is due.
That which is extorted or exacted by force.


extrinsic value ::: One of three main types of value that holons possess, along with intrinsic and Ground value. Refers to the partness of a holon in relation to its larger whole(s), or communion value. The more networks and wholes of which a holon is a part, then the greater its extrinsic value. Thus, the more extrinsic value a holon has, the more fundamental it is, since its existence is instrumental to the existence of so many other holons. See intrinsic value and Ground value.

eysell ::: n. --> Same as Eisel. F () F is the sixth letter of the English alphabet, and a nonvocal consonant. Its form and sound are from the Latin. The Latin borrowed the form from the Greek digamma /, which probably had the value of English w consonant. The form and value of Greek letter came from the Phoenician, the ultimate source being probably Egyptian. Etymologically f is most closely related to p, k, v, and b; as in E. five, Gr. pe`nte; E. wolf, L. lupus, Gr. ly`kos; E. fox, vixen ; fragile, break; fruit,

farthing ::: n. --> The fourth of a penny; a small copper coin of Great Britain, being a cent in United States currency.
A very small quantity or value.
A division of land.


fig ::: n. --> A small fruit tree (Ficus Carica) with large leaves, known from the remotest antiquity. It was probably native from Syria westward to the Canary Islands.
The fruit of a fig tree, which is of round or oblong shape, and of various colors.
A small piece of tobacco.
The value of a fig, practically nothing; a fico; -- used in scorn or contempt.


figure ::: n. 1. The form or shape of anything; appearance, aspect. 2. The human form, esp. as regards size or shape. 3. A representation or likeness of the human form.4. An emblem, type, symbol. 5. An amount or value expressed in numbers. 6. A written symbol other than a letter. v. 7. To compute or calculate. 8. To represent by a pictorial or sculptured figure, a diagram, or the like; picture or depict. 9. To shape to; symbolize; represent. figures, figured, figuring, figure-selves.**

filch ::: v. t. --> To steal or take privily (commonly, that which is of little value); to pilfer.

fir ::: n. --> A genus (Abies) of coniferous trees, often of large size and elegant shape, some of them valued for their timber and others for their resin. The species are distinguished as the balsam fir, the silver fir, the red fir, etc. The Scotch fir is a Pinus.

First Tier ::: A phrase used to summarize the first six major levels of values development according to Clare Graves and Spiral Dynamics: Survival Sense, Kin Spirits, Power Gods, Truth Force, Strive Drive, and Human Bond. First-Tier stages are characterized by a belief that “my values are the only correct values.” This lies in contrast to Second-Tier levels of development, wherein individuals recognize the importance of all value systems. Integral Theory uses First Tier to refer to the first six degrees or levels of developmental altitude (Infrared, Magenta, Red, Amber, Orange, and Green).

flatland ::: 1. When the interior quadrants (the Left-Hand path) are reduced to the exterior quadrants (the Right-Hand path). For example, scientific materialism. The dissociation of the value spheres Art, Morals, and Science, followed by the colonization of Art and Morals by Science. The “bad news” of Modernity. See gross reductionism and subtle reductionism. 2. Using any one level as the only level in existence.

florence ::: n. --> An ancient gold coin of the time of Edward III., of six shillings sterling value.
A kind of cloth.


"For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

“For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

frostfish ::: n. --> The tomcod; -- so called because it is abundant on the New England coast in autumn at about the commencement of frost. See Tomcod.
The smelt.
A name applied in New Zealand to the scabbard fish (Lepidotus) valued as a food fish.


fungibles ::: n. pl. --> Things which may be furnished or restored in kind, as distinguished from specific things; -- called also fungible things.
Movable goods which may be valued by weight or measure, in contradistinction from those which must be judged of individually.


Further, vision is of value because it is often a first key to inner planes of one's own being and one’s own consciousness as distinguished from worlds or planes of the cosmic consciousness.

gadwall ::: n. --> A large duck (Anas strepera), valued as a game bird, found in the northern parts of Europe and America; -- called also gray duck.

gather ::: v. t. --> To bring together; to collect, as a number of separate things, into one place, or into one aggregate body; to assemble; to muster; to congregate.
To pick out and bring together from among what is of less value; to collect, as a harvest; to harvest; to cull; to pick off; to pluck.
To accumulate by collecting and saving little by little; to amass; to gain; to heap up.


gem ::: 1. A pearl or mineral that has been cut and polished for use as an ornament. 2. Something that is valued for its beauty or perfection. gems.

gem ::: n. --> A bud.
A precious stone of any kind, as the ruby, emerald, topaz, sapphire, beryl, spinel, etc., especially when cut and polished for ornament; a jewel.
Anything of small size, or expressed within brief limits, which is regarded as a gem on account of its beauty or value, as a small picture, a verse of poetry, a witty or wise saying.


geoduck ::: n. --> A gigantic clam (Glycimeris generosa) of the Pacific coast of North America, highly valued as an article of food.

ginseng ::: n. --> A plant of the genus Aralia, the root of which is highly valued as a medicine among the Chinese. The Chinese plant (Aralia Schinseng) has become so rare that the American (A. quinquefolia) has largely taken its place, and its root is now an article of export from America to China. The root, when dry, is of a yellowish white color, with a sweetness in the taste somewhat resembling that of licorice, combined with a slight aromatic bitterness.

give ::: n. --> To bestow without receiving a return; to confer without compensation; to impart, as a possession; to grant, as authority or permission; to yield up or allow.
To yield possesion of; to deliver over, as property, in exchange for something; to pay; as, we give the value of what we buy.
To yield; to furnish; to produce; to emit; as, flint and steel give sparks.
To communicate or announce, as advice, tidings, etc.; to


gladiolus ::: n. --> A genus of plants having bulbous roots and gladiate leaves, and including many species, some of which are cultivated and valued for the beauty of their flowers; the corn flag; the sword lily.
The middle portion of the sternum in some animals; the mesosternum.


glossic ::: n. --> A system of phonetic spelling based upon the present values of English letters, but invariably using one symbol to represent one sound only.

godwit ::: n. --> One of several species of long-billed, wading birds of the genus Limosa, and family Tringidae. The European black-tailed godwit (Limosa limosa), the American marbled godwit (L. fedoa), the Hudsonian godwit (L. haemastica), and others, are valued as game birds. Called also godwin.

gourami ::: n. --> A very largo East Indian freshwater fish (Osphromenus gorami), extensively reared in artificial ponds in tropical countries, and highly valued as a food fish. Many unsuccessful efforts have been made to introduce it into Southern Europe.

grampus ::: n. --> A toothed delphinoid cetacean, of the genus Grampus, esp. G. griseus of Europe and America, which is valued for its oil. It grows to be fifteen to twenty feet long; its color is gray with white streaks. Called also cowfish. The California grampus is G. Stearnsii.
A kind of tongs used in a bloomery.


grayling ::: a. --> A European fish (Thymallus vulgaris), allied to the trout, but having a very broad dorsal fin; -- called also umber. It inhabits cold mountain streams, and is valued as a game fish.
An American fish of the genus Thymallus, having similar habits to the above; one species (T. Ontariensis), inhabits several streams in Michigan; another (T. montanus), is found in the Yellowstone region.


gry ::: n. --> A measure equal to one tenth of a line.
Anything very small, or of little value.


hake ::: n. --> A drying shed, as for unburned tile.
One of several species of marine gadoid fishes, of the genera Phycis, Merlucius, and allies. The common European hake is M. vulgaris; the American silver hake or whiting is M. bilinearis. Two American species (Phycis chuss and P. tenius) are important food fishes, and are also valued for their oil and sounds. Called also squirrel hake, and codling.


hogchoker ::: n. --> An American sole (Achirus lineatus, or A. achirus), related to the European sole, but of no market value.

homologous ::: a. --> Having the same relative position, proportion, value, or structure.
Corresponding in relative position and proportion.
Having the same relative proportion or value, as the two antecedents or the two consequents of a proportion.
Characterized by homology; belonging to the same type or series; corresponding in composition and properties. See Homology, 3.


hythe ::: n. --> A small haven. See Hithe. I () I, the ninth letter of the English alphabet, takes its form from the Phoenician, through the Latin and the Greek. The Phoenician letter was probably of Egyptian origin. Its original value was nearly the same as that of the Italian I, or long e as in mete. Etymologically I is most closely related to e, y, j, g; as in dint, dent, beverage, L. bibere; E. kin, AS. cynn; E. thin, AS. /ynne; E. dominion, donjon, dungeon. html{color:

idealize ::: v. t. --> To make ideal; to give an ideal form or value to; to attribute ideal characteristics and excellences to; as, to idealize real life.
To treat in an ideal manner. See Idealization, 2. ::: v. i. --> To form ideals.


imbase ::: v. t. --> See Embase. ::: v. i. --> To diminish in value.

impair ::: v. t. --> To make worse; to diminish in quantity, value, excellence, or strength; to deteriorate; as, to impair health, character, the mind, value.
To grow worse; to deteriorate. ::: a. --> Not fit or appropriate.


impertinence ::: n. --> The condition or quality of being impertnent; absence of pertinence, or of adaptedness; irrelevance; unfitness.
Conduct or language unbecoming the person, the society, or the circumstances; rudeness; incivility.
That which is impertinent; a thing out of place, or of no value.


improve ::: v. t. --> To disprove or make void; to refute.
To disapprove; to find fault with; to reprove; to censure; as, to improve negligence.
To make better; to increase the value or good qualities of; to ameliorate by care or cultivation; as, to improve land.
To use or employ to good purpose; to make productive; to turn to profitable account; to utilize; as, to improve one&


inappreciable ::: a. --> Not appreciable; too small to be perceived; incapable of being duly valued or estimated.

invalued ::: a. --> Inestimable.

incommensurable ::: lacking a common quality on which to make a comparison of magnitude or value. Incommensurable.

inconsiderable ::: a. --> Not considerable; unworthy of consideration or notice; unimportant; small; trivial; as, an inconsiderable distance; an inconsiderable quantity, degree, value, or sum.

increase ::: v. i. --> To become greater or more in size, quantity, number, degree, value, intensity, power, authority, reputation, wealth; to grow; to augment; to advance; -- opposed to decrease.
To multiply by the production of young; to be fertile, fruitful, or prolific.
To become more nearly full; to show more of the surface; to wax; as, the moon increases.
Addition or enlargement in size, extent, quantity,


increment ::: n. --> The act or process of increasing; growth in bulk, guantity, number, value, or amount; augmentation; enlargement.
Matter added; increase; produce; production; -- opposed to decrement.
The increase of a variable quantity or fraction from its present value to its next ascending value; the finite quantity, generally variable, by which a variable quantity is increased.
An amplification without strict climax,


incumbrance ::: n. --> A burdensome and troublesome load; anything that impedes motion or action, or renders it difficult or laborious; clog; impediment; hindrance; check.
A burden or charge upon property; a claim or lien upon an estate, which may diminish its value.


inferior ::: 1. Lower in rank, position, importance or status; subordinate. 2. Low or lower in quality, value, or estimation.

infinite ::: n. 1. That which has no limit. infinite"s. adj. 2. Immeasurably great or large; boundless; without limit. 3. Existing beyond or being greater than any arbitrarily large value or measurement.

infinitesimal ::: a. --> Infinitely or indefinitely small; less than any assignable quantity or value; very small. ::: n. --> An infinitely small quantity; that which is less than any assignable quantity.

injure ::: v. t. --> To do harm to; to impair the excellence and value of; to hurt; to damage; -- used in a variety of senses; as: (a) To hurt or wound, as the person; to impair soundness, as of health. (b) To damage or lessen the value of, as goods or estate. (c) To slander, tarnish, or impair, as reputation or character. (d) To impair or diminish, as happiness or virtue. (e) To give pain to, as the sensibilities or the feelings; to grieve; to annoy. (f) To impair, as the intellect or mind.

insignificant ::: a. --> Not significant; void of signification, sense, or import; meaningless; as, insignificant words.
Having no weight or effect; answering no purpose; unimportant; valueless; futile.
Without weight of character or social standing; mean; contemptible; as, an insignificant person.


INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon 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 sādhana. 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 the weakness and supports 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 upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds 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 Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious 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.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


“In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.” Letters on Yoga

In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet—or there is as yet—no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind,—although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature….

intrinsic ::: a. --> Inward; internal; hence, true; genuine; real; essential; inherent; not merely apparent or accidental; -- opposed to extrinsic; as, the intrinsic value of gold or silver; the intrinsic merit of an action; the intrinsic worth or goodness of a person.
Included wholly within an organ or limb, as certain groups of muscles; -- opposed to extrinsic. ::: n.


invoice ::: n. --> A written account of the particulars of merchandise shipped or sent to a purchaser, consignee, factor, etc., with the value or prices and charges annexed.
The lot or set of goods as shipped or received; as, the merchant receives a large invoice of goods. ::: v. t.


isorropic ::: a. --> Of equal value.

IS Rvalue for help or guidance in inner sadhans “nd wLi

is- ::: --> See Iso-.
A prefix or combining form, indicating identity, or equality; the same numerical value; as in isopod, isomorphous, isochromatic.
Applied to certain compounds having the same composition but different properties; as in isocyanic.
Applied to compounds of certain isomeric series in whose structure one carbon atom, at least, is connected with three other carbon atoms; -- contrasted with neo- and normal; as in isoparaffine;


jacobus ::: n. --> An English gold coin, of the value of twenty-five shillings sterling, struck in the reign of James I.

jewfish ::: n. --> A very large serranoid fish (Promicrops itaiara) of Florida and the Gulf of Mexico. It often reaches the weight of five hundred pounds. Its color is olivaceous or yellowish, with numerous brown spots. Called also guasa, and warsaw.
A similar gigantic fish (Stereolepis gigas) of Southern California, valued as a food fish.
The black grouper of Florida and Texas.
A large herringlike fish; the tarpum.


johannes ::: n. --> A Portuguese gold coin of the value of eight dollars, named from the figure of King John which it bears; -- often contracted into joe; as, a joe, or a half joe.

judge ::: v. i. --> A public officer who is invested with authority to hear and determine litigated causes, and to administer justice between parties in courts held for that purpose.
One who has skill, knowledge, or experience, sufficient to decide on the merits of a question, or on the quality or value of anything; one who discerns properties or relations with skill and readiness; a connoisseur; an expert; a critic.
A person appointed to decide in a/trial of skill, speed,


judgment ::: v. i. --> The act of judging; the operation of the mind, involving comparison and discrimination, by which a knowledge of the values and relations of thins, whether of moral qualities, intellectual concepts, logical propositions, or material facts, is obtained; as, by careful judgment he avoided the peril; by a series of wrong judgments he forfeited confidence.
The power or faculty of performing such operations (see 1); esp., when unqualified, the faculty of judging or deciding


jurel ::: n. --> A yellow carangoid fish of the Atlantic and Gulf coasts (Caranx chrysos), most abundant southward, where it is valued as a food fish; -- called also hardtail, horse crevalle, jack, buffalo jack, skipjack, yellow mackerel, and sometimes, improperly, horse mackerel. Other species of Caranx (as C. fallax) are also sometimes called jurel.

krone ::: n. --> A coin of Denmark, Norway, and Sweden, of the value of about twenty-eight cents. See Crown, n., 9.

kytoplasma ::: n. --> See Karyoplasma. L () L is the twelfth letter of the English alphabet, and a vocal consonant. It is usually called a semivowel or liquid. Its form and value are from the Greek, through the Latin, the form of the Greek letter being from the Phoenician, and the ultimate origin prob. Egyptian. Etymologically, it is most closely related to r and u; as in pilgrim, peregrine, couch (fr. collocare), aubura (fr. LL. alburnus). html{color:

laghu-guru ::: [in Bengali prosody: a metrical system in which long and short vowels are given their full quantitative value; quantitative verse].

lates ::: n. --> A genus of large percoid fishes, of which one species (Lates Niloticus) inhabits the Nile, and another (L. calcarifer) is found in the Ganges and other Indian rivers. They are valued as food fishes.

lazuli ::: n. --> A mineral of a fine azure-blue color, usually in small rounded masses. It is essentially a silicate of alumina, lime, and soda, with some sodium sulphide, is often marked by yellow spots or veins of sulphide of iron, and is much valued for ornamental work. Called also lapis lazuli, and Armenian stone.

less ::: conj. --> Unless. ::: a. --> Smaller; not so large or great; not so much; shorter; inferior; as, a less quantity or number; a horse of less size or value; in less time than before.

levy ::: n. --> A name formerly given in Pennsylvania, Maryland, and Virginia to the Spanish real of one eighth of a dollar (or 12/ cents), valued at eleven pence when the dollar was rated at 7s. 6d.
The act of levying or collecting by authority; as, the levy of troops, taxes, etc.
That which is levied, as an army, force, tribute, etc.
The taking or seizure of property on executions to satisfy judgments, or on warrants for the collection of taxes; a collecting by


liard ::: a. --> Gray. ::: n. --> A French copper coin of one fourth the value of a sou.

ling ::: a. --> A large, marine, gadoid fish (Molva vulgaris) of Northern Europe and Greenland. It is valued as a food fish and is largely salted and dried. Called also drizzle.
The burbot of Lake Ontario.
An American hake of the genus Phycis.
A New Zealand food fish of the genus Genypterus. The name is also locally applied to other fishes, as the cultus cod, the mutton fish, and the cobia.


lira ::: n. --> An Italian coin equivalent in value to the French franc.

lour ::: n. --> An Asiatic sardine (Clupea Neohowii), valued for its oil.

lumber ::: n. --> A pawnbroker&

mancus ::: n. --> An old Anglo Saxon coin both of gold and silver, and of variously estimated values. The silver mancus was equal to about one shilling of modern English money.

mantra ::: Sri Aurobindo: "The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” *The Future Poetry

mantra ::: Sri Aurobindo: “The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” The Future Poetry

mantra ::: : “The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” The Future Poetry

marketable ::: a. --> Fit to be offered for sale in a market; such as may be justly and lawfully sold; as, dacaye/ provisions are not marketable.
Current in market; as, marketable value.
Wanted by purchasers; salable; as, furs are not marketable in that country.


mark ::: n. --> A license of reprisals. See Marque.
An old weight and coin. See Marc.
The unit of monetary account of the German Empire, equal to 23.8 cents of United States money; the equivalent of one hundred pfennigs. Also, a silver coin of this value.
A visible sign or impression made or left upon anything; esp., a line, point, stamp, figure, or the like, drawn or impressed, so as to attract the attention and convey some information or intimation;


martyr ::: n. --> One who, by his death, bears witness to the truth of the gospel; one who is put to death for his religion; as, Stephen was the first Christian martyr.
Hence, one who sacrifices his life, his station, or what is of great value to him, for the sake of principle, or to sustain a cause. ::: v. t.


matravrtta ::: [in Bengali prosody, a type of metre in which a syllable ending in a consonant always possesses a metrical value of one unit. [cf. aksaravrtta]

maximilian ::: n. --> A gold coin of Bavaria, of the value of about 13s. 6d. sterling, or about three dollars and a quarter.

maximum ::: n. --> The greatest quantity or value attainable in a given case; or, the greatest value attained by a quantity which first increases and then begins to decrease; the highest point or degree; -- opposed to minimum. ::: a. --> Greatest in quantity or highest in degree attainable or

meaningful ::: full of meaning, significance, purpose, or value.

meaningless ::: without meaning, significance, purpose, or value; purposeless; insignificant.

measure ::: n. 1. A unit of standard of measurement. 2. The extent, quantity, dimensions, etc. of (something), ascertained esp. by comparison with a standard. 3. Bounds or limits. 4. A definite or known quality or quantity measured out. 5. A short rhythmical movement or arrangement, as in poetry or music. measures. *v. 6. To determine the size, amount, etc. 7. To estimate the relative amount, value, etc., of, by comparison with some standard. 8. To travel or move over as if measuring. *measured, measuring.

mill ::: n. --> A money of account of the United States, having the value of the tenth of a cent, or the thousandth of a dollar.
A machine for grinding or comminuting any substance, as grain, by rubbing and crushing it between two hard, rough, or intented surfaces; as, a gristmill, a coffee mill; a bone mill.
A machine used for expelling the juice, sap, etc., from vegetable tissues by pressure, or by pressure in combination with a grinding, or cutting process; as, a cider mill; a cane mill.


mina ::: n. --> An ancient weight or denomination of money, of varying value. The Attic mina was valued at a hundred drachmas.
See Myna.


mink ::: n. --> A carnivorous mammal of the genus Putorius, allied to the weasel. The European mink is Putorius lutreola. The common American mink (P. vison) varies from yellowish brown to black. Its fur is highly valued. Called also minx, nurik, and vison.

misvalue ::: v. t. --> To value wrongly or too little; to undervalue.

misprize ::: v. --> To slight or undervalue.

mohur ::: n. --> A British Indian gold coin, of the value of fifteen silver rupees, or $7.21.

moidore ::: n. --> A gold coin of Portugal, valued at about 27s. sterling.

moment ::: n. --> A minute portion of time; a point of time; an instant; as, at thet very moment.
Impulsive power; force; momentum.
Importance, as in influence or effect; consequence; weight or value; consideration.
An essential element; a deciding point, fact, or consideration; an essential or influential circumstance.
An infinitesimal change in a varying quantity; an increment


monometallism ::: n. --> The legalized use of one metal only, as gold, or silver, in the standard currency of a country, or as a standard of money values. See Bimetallism.

muraena ::: n. --> A genus of large eels of the family Miraenidae. They differ from the common eel in lacking pectoral fins and in having the dorsal and anal fins continuous. The murry (Muraena Helenae) of Southern Europe was the muraena of the Romans. It is highly valued as a food fish.

murnival ::: n. --> In the game of gleek, four cards of the same value, as four aces or four kings; hence, four of anything.

muskellunge ::: n. --> A large American pike (Esox nobilitor) found in the Great Lakes, and other Northern lakes, and in the St. Lawrence River. It is valued as a food fish.

“My researches first convinced me that words, like plants, like animals, are in no sense artificial products, but growths,—living growths of sound with certain seed-sounds as their basis. Out of these seed-sounds develop a small number of primitive root-words with an immense progeny which have their successive generations and arrange themselves in tribes, clans, families, selective groups each having a common stock and a common psychological history. For the factor which presided over the development of language was the association, by the nervous mind of primitive man, of certain general significances or rather of certain general utilities and sense-values with articulate sounds. The process of this association was also in no sense artificial but natural, governed by simple and definite psychological laws.” The Secret of the Veda

myrrh ::: n. --> A gum resin, usually of a yellowish brown or amber color, of an aromatic odor, and a bitter, slightly pungent taste. It is valued for its odor and for its medicinal properties. It exudes from the bark of a shrub of Abyssinia and Arabia, the Balsamodendron Myrrha. The myrrh of the Bible is supposed to have been partly the gum above named, and partly the exudation of species of Cistus, or rockrose.

n. 1. Something judged in relation to its relative worth, merit, or importance. 2. The ideals, principles or standards of a person or society, the personal or societal judgement of what is valuable and important in life; gen. in pl. 3. A standard of estimation or exchange. values. *v. 4. To calculate or reckon the monetary value of; give a specified material or financial value to; assess; appraise. *valued.

nard ::: n. --> An East Indian plant (Nardostachys Jatamansi) of the Valerian family, used from remote ages in Oriental perfumery.
An ointment prepared partly from this plant. See Spikenard.
A kind of grass (Nardus stricta) of little value, found in Europe and Asia.


naught ::: adv. --> Nothing.
The arithmetical character 0; a cipher. See Cipher.
In no degree; not at all. ::: a. --> Of no value or account; worthless; bad; useless.
Hence, vile; base; naughty.


night ::: Sri Aurobindo: "The Night is the symbol of the Ignorance or Avidya in which men live just as Light is the symbol of Truth and Knowledge.” *Letters on Yoga
"In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.” Letters on Yoga **Night, Night"s.


ninepence ::: n. --> An old English silver coin, worth nine pence.
A New England name for the Spanish real, a coin formerly current in the United States, as valued at twelve and a half cents.


Nolini: “The image is that of the comoposition of an army or that of a mathematical series (e.g., arithmetical or geometrical progression). It is composed of regularised uits of different values (group of sums), but all measured and definite and precise—e.g.., in the case of an army—company, brigade, battalion, army—an ascending scale, the whole also forming one big unit, taken in at a single glance—that is the nature of overmind vision.

"Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control, and the limited erring mind is not and cannot be the free and ever-luminous spirit.” The Synthesis of Yoga

“Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control, and the limited erring mind is not and cannot be the free and ever-luminous spirit.” The Synthesis of Yoga

not equal in amount, size, quality, quantity, value, rank, etc.

nothingness ::: n. --> Nihility; nonexistence.
The state of being of no value; a thing of no value.


nothing ::: n. --> Not anything; no thing (in the widest sense of the word thing); -- opposed to anything and something.
Nonexistence; nonentity; absence of being; nihility; nothingness.
A thing of no account, value, or note; something irrelevant and impertinent; something of comparative unimportance; utter insignificance; a trifle.
A cipher; naught.


null ::: 1. Amounting to nothing; absent or nonexistent. 2. Of no consequence, effect, or value; insignificant.

null ::: a. --> Of no legal or binding force or validity; of no efficacy; invalid; void; nugatory; useless. ::: n. --> Something that has no force or meaning.
That which has no value; a cipher; zero.
One of the beads in nulled work.


nutshell ::: n. --> The shell or hard external covering in which the kernel of a nut is inclosed.
Hence, a thing of little compass, or of little value.
A shell of the genus Nucula.


nyula ::: n. --> A species of ichneumon (Herpestes nyula). Its fur is beautifully variegated by closely set zigzag markings. O () O, the fifteenth letter of the English alphabet, derives its form, value, and name from the Greek O, through the Latin. The letter came into the Greek from the Ph/nician, which possibly derived it ultimately from the Egyptian. Etymologically, the letter o is most closely related to a, e, and u; as in E. bone, AS. ban; E. stone, AS. stan; E. broke, AS. brecan to break; E. bore, AS. beran to bear; E. dove, AS. d/fe; E. html{color:

obolo ::: n. --> A copper coin, used in the Ionian Islands, about one cent in value.

obolus ::: n. --> A small silver coin of Athens, the sixth part of a drachma, about three cents in value.
An ancient weight, the sixth part of a drachm.


octogild ::: n. --> A pecuniary compensation for an injury, of eight times the value of the thing.

offset ::: n. --> In general, that which is set off, from, before, or against, something
A short prostrate shoot, which takes root and produces a tuft of leaves, etc. See Illust. of Houseleek.
A sum, account, or value set off against another sum or account, as an equivalent; hence, anything which is given in exchange or retaliation; a set-off.
A spur from a range of hills or mountains.


omnium ::: n. --> The aggregate value of the different stocks in which a loan to government is now usually funded.

ora ::: n. --> A money of account among the Anglo-Saxons, valued, in the Domesday Book, at twenty pence sterling. ::: pl. --> of Os

orchis ::: n. --> A genus of endogenous plants growing in the North Temperate zone, and consisting of about eighty species. They are perennial herbs growing from a tuber (beside which is usually found the last year&

orichalch ::: n. --> A metallic substance, resembling gold in color, but inferior in value; a mixed metal of the ancients, resembling brass; -- called also aurichalcum, orichalcum, etc.

“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

outvalue ::: v. t. --> To exceed in value.

outprize ::: v. t. --> To prize beyong value, or in excess; to exceed in value.

outsell ::: v. t. --> To exceed in amount of sales; to sell more than.
To exceed in the price of selling; to fetch more than; to exceed in value.


outweighs ::: is more significant than; exceeds in value or importance.

outweigh ::: v. t. --> To exceed in weight or value.

overbalance ::: v. t. --> To exceed equality with; to outweigh.
To cause to lose balance or equilibrium. ::: n. --> Excess of weight or value; something more than an equivalent; as, an overbalance of exports.


overvalued ::: imp. & p. p. --> of Overvalue

overvalue ::: v. t. --> To value excessively; to rate at too high a price.
To exceed in value.


overestimate ::: v. t. --> To estimate too highly; to overvalue. ::: n. --> An estimate that is too high; as, an overestimate of the vote.

overhold ::: v. t. --> To hold or value too highly; to estimate at too dear a rate.

overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga

   "The overmind is the highest of the planes below the supramental.” *Letters on Yoga

"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine

"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

   "The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga

"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri

"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga

*Overmind"s.


overprize ::: v. t. --> Toprize excessively; to overvalue.

overrate ::: v. t. --> To rate or value too highly. ::: n. --> An excessive rate.

overvaluing ::: p. pr. & vb. n. --> of Overvalue

ozonous ::: a. --> Pertaining to or containing, ozone. P () the sixteenth letter of the English alphabet, is a nonvocal consonant whose form and value come from the Latin, into which language the letter was brought, through the ancient Greek, from the Phoenician, its probable origin being Egyptian. Etymologically P is most closely related to b, f, and v; as hobble, hopple; father, paternal; recipient, receive. See B, F, and M.

padding ::: p. pr. & vb. n. --> of Pad ::: n. --> The act or process of making a pad or of inserting stuffing.
The material with which anything is padded.
Material of inferior value, serving to extend a book,


pagoda ::: n. --> A term by which Europeans designate religious temples and tower-like buildings of the Hindoos and Buddhists of India, Farther India, China, and Japan, -- usually but not always, devoted to idol worship.
An idol.
A gold or silver coin, of various kinds and values, formerly current in India. The Madras gold pagoda was worth about three and a half rupees.


parameter ::: n. --> A term applied to some characteristic magnitude whose value, invariable as long as one and the same function, curve, surface, etc., is considered, serves to distinguish that function, curve, surface, etc., from others of the same kind or family.
Specifically (Conic Sections), in the ellipse and hyperbola, a third proportional to any diameter and its conjugate, or in the parabola, to any abscissa and the corresponding ordinate.
The ratio of the three crystallographic axes which


par ::: n. --> See Parr.
Equal value; equality of nominal and actual value; the value expressed on the face or in the words of a certificate of value, as a bond or other commercial paper.
Equality of condition or circumstances. ::: prep.


patchouly ::: n. --> A mintlike plant (Pogostemon Patchouli) of the East Indies, yielding an essential oil from which a highly valued perfume is made.
The perfume made from this plant.


payable ::: a. --> That may, can, or should be paid; suitable to be paid; justly due.
That may be discharged or settled by delivery of value.
Matured; now due.


pearl ::: 1. A smooth, lustrous, variously colored deposit, chiefly calcium carbonate, formed around a grain of sand or other foreign matter in the shells of certain molluscs and valued as a gem. 2. Something similar in form, luster, etc., as a dewdrop or a capsule of medicine. pearls, pearl-bright, pearl-hued, pearl-winged. pearl-bright, pearl-hued, pearl-winged.

pennyworth ::: n. --> A penny&

phleum ::: n. --> A genus of grasses, including the timothy (Phleum pratense), which is highly valued for hay; cat&

piaster ::: n. --> A silver coin of Spain and various other countries. See Peso. The Spanish piaster (commonly called peso, or peso duro) is of about the value of the American dollar. The Italian piaster, or scudo, was worth from 80 to 100 cents. The Turkish and Egyptian piasters are now worth about four and a half cents.

picayune ::: n. --> A small coin of the value of six and a quarter cents. See Fippenny bit.

pilfer ::: v. i. --> To steal in small quantities, or articles of small value; to practice petty theft. ::: v. t. --> To take by petty theft; to filch; to steal little by little.

pistareen ::: n. --> An old Spanish silver coin of the value of about twenty cents.

pistole ::: n. --> The name of certain gold coins of various values formerly coined in some countries of Europe. In Spain it was equivalent to a quarter doubloon, or about $3.90, and in Germany and Italy nearly the same. There was an old Italian pistole worth about $5.40.

platinum ::: n. --> A metallic element, intermediate in value between silver and gold, occurring native or alloyed with other metals, also as the platinum arsenide (sperrylite). It is heavy tin-white metal which is ductile and malleable, but very infusible, and characterized by its resistance to strong chemical reagents. It is used for crucibles, for stills for sulphuric acid, rarely for coin, and in the form of foil and wire for many purposes. Specific gravity 21.5. Atomic weight 194.3. Symbol Pt. Formerly called platina.

pompano ::: n. --> Any one of several species of marine fishes of the genus Trachynotus, of which four species are found on the Atlantic coast of the United States; -- called also palometa.
A California harvest fish (Stromateus simillimus), highly valued as a food fish.


postpone ::: v. t. --> To defer to a future or later time; to put off; also, to cause to be deferred or put off; to delay; to adjourn; as, to postpone the consideration of a bill to the following day, or indefinitely.
To place after, behind, or below something, in respect to precedence, preference, value, or importance.


pounder ::: n. --> One who, or that which, pounds, as a stamp in an ore mill.
An instrument used for pounding; a pestle.
A person or thing, so called with reference to a certain number of pounds in value, weight, capacity, etc.; as, a cannon carrying a twelve-pound ball is called a twelve pounder.


praise ::: v. --> To commend; to applaud; to express approbation of; to laud; -- applied to a person or his acts.
To extol in words or song; to magnify; to glorify on account of perfections or excellent works; to do honor to; to display the excellence of; -- applied especially to the Divine Being.
To value; to appraise.
Commendation for worth; approval expressed; honor rendered because of excellence or worth; laudation; approbation.


precious ::: a. --> Of great price; costly; as, a precious stone.
Of great value or worth; very valuable; highly esteemed; dear; beloved; as, precious recollections.
Particular; fastidious; overnice.


priced ::: imp. & p. p. --> of Price ::: a. --> Rated in price; valued; as, high-priced goods; low-priced labor.

priceless ::: a. --> Too valuable to admit of being appraised; of inestimable worth; invaluable.
Of no value; worthless.


price ::: n. & v. --> The sum or amount of money at which a thing is valued, or the value which a seller sets on his goods in market; that for which something is bought or sold, or offered for sale; equivalent in money or other means of exchange; current value or rate paid or demanded in market or in barter; cost.
Value; estimation; excellence; worth.
Reward; recompense; as, the price of industry.


pride ::: 1. An excessively high opinion of oneself; conceit. 2. A sense of one"s own proper dignity or value; self-respect. 3. Display, pomp, or splendour. 4. A feeling of pleasure or satisfaction taken in an achievement, possession, or association. 5. Mettle or spirit in horses.

prized ::: much loved; esteemed; valued.

prizer ::: n. --> One who estimates or sets the value of a thing; an appraiser.
One who contends for a prize; a prize fighter; a challenger.


profit ::: n. --> Acquisition beyond expenditure; excess of value received for producing, keeping, or selling, over cost; hence, pecuniary gain in any transaction or occupation; emolument; as, a profit on the sale of goods.
Accession of good; valuable results; useful consequences; benefit; avail; gain; as, an office of profit,
To be of service to; to be good to; to help on; to benefit; to advantage; to avail; to aid; as, truth profits all men.


purveyance ::: n. --> The act or process of providing or procuring; providence; foresight; preparation; management.
That which is provided; provisions; food.
A providing necessaries for the sovereign by buying them at an appraised value in preference to all others, and oven without the owner&


quadrin ::: n. --> A small piece of money, in value about a farthing, or a half cent.

quahaug ::: n. --> An American market clam (Venus mercenaria). It is sold in large quantities, and is highly valued as food. Called also round clam, and hard clam.

quest ::: “The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings,—including Science itself,—must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

rack-rent ::: n. --> A rent of the full annual value of the tenement, or near it; an excessive or unreasonably high rent. ::: v. t. --> To subject to rack-rent, as a farm or tenant.

raffle ::: v. --> A kind of lottery, in which several persons pay, in shares, the value of something put up as a stake, and then determine by chance (as by casting dice) which one of them shall become the sole possessor.
A game of dice in which he who threw three alike won all the stakes. ::: v. i.


raise ::: v. t. --> To cause to rise; to bring from a lower to a higher place; to lift upward; to elevate; to heave; as, to raise a stone or weight.
To bring to a higher condition or situation; to elevate in rank, dignity, and the like; to increase the value or estimation of; to promote; to exalt; to advance; to enhance; as, to raise from a low estate; to raise to office; to raise the price, and the like.
To increase the strength, vigor, or vehemence of; to


rap ::: n. --> A lay or skein containing 120 yards of yarn.
A quick, smart blow; a knock.
A popular name for any of the tokens that passed current for a half-penny in Ireland in the early part of the eighteenth century; any coin of trifling value. ::: v. i.


rarity ::: a rare person or thing, esp. something interesting or valued because it is uncommon.

rarity ::: n. --> The quality or state of being rare; rareness; thinness; as, the rarity (contrasted with the density) of gases.
That which is rare; an uncommon thing; a thing valued for its scarcity.


ratable ::: a. --> Capable of being rated, or set at a certain value.
Liable to, or subjected by law to, taxation; as, ratable estate.
Made at a proportionate rate; as, ratable payments.


reality ::: “There is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestations; . . . . This Reality is there within each thing and gives to each of its formations its power of being and value of being.” The Life Divine

reckon ::: v. t. --> To count; to enumerate; to number; also, to compute; to calculate.
To count as in a number, rank, or series; to estimate by rank or quality; to place by estimation; to account; to esteem; to repute.
To charge, attribute, or adjudge to one, as having a certain quality or value.
To conclude, as by an enumeration and balancing of


redtop ::: n. --> A kind of grass (Agrostis vulgaris) highly valued in the United States for pasturage and hay for cattle; -- called also English grass, and in some localities herd&

reduce ::: n. --> To bring or lead back to any former place or condition.
To bring to any inferior state, with respect to rank, size, quantity, quality, value, etc.; to diminish; to lower; to degrade; to impair; as, to reduce a sergeant to the ranks; to reduce a drawing; to reduce expenses; to reduce the intensity of heat.
To bring to terms; to humble; to conquer; to subdue; to capture; as, to reduce a province or a fort.
To bring to a certain state or condition by grinding,


rei ::: n. --> A portuguese money of account, in value about one tenth of a cent.

reis ::: pl. --> of Rei ::: n. --> The word is used as a Portuguese designation of money of account, one hundred reis being about equal in value to eleven cents.
A common title in the East for a person in authority, especially the captain of a ship. html{color:


Relations which are part of the ordinary vital nature in human life arc of no value in the spiritual life ; they rather interfere with the progress ; for the mind and rital also should be wholly turned towards the Divine.

resign ::: v. t. --> To sign back; to return by a formal act; to yield to another; to surrender; -- said especially of office or emolument. Hence, to give up; to yield; to submit; -- said of the wishes or will, or of something valued; -- also often used reflexively.
To relinquish; to abandon.
To commit to the care of; to consign.


rial ::: n. --> A Spanish coin. See Real.
A gold coin formerly current in England, of the value of ten shillings sterling in the reign of Henry VI., and of fifteen shillings in the reign of Elizabeth. ::: a. --> Royal.


rich ::: 1. Abounding in desirable elements or qualities. 2. Having great worth or value. 3. Abundant. 4. Possessing great material wealth: Also fig. **5. Expensively elegant, elaborate, or fine; costly. 6. Magnificent; sumptuous. 7. Warm and strong in colour. 8. Of sounds: Pleasantly full and mellow. Also fig. richer, richest, richly, rich-coloured, rich-hearted, rich-plumaged.**

rigsdaler ::: n. --> A Danish coin worth about fifty-four cents. It was the former unit of value in Denmark.

riksdaler ::: n. --> A Swedish coin worth about twenty-seven cents. It was formerly the unit of value in Sweden.

rix-dollar ::: n. --> A name given to several different silver coins of Denmark, Holland, Sweden,, NOrway, etc., varying in value from about 30 cents to $1.10; also, a British coin worth about 36 cents, used in Ceylon and at the Cape of Good Hope. See Rigsdaler, Riksdaler, and Rixdaler.

rose-rial ::: n. --> A name of several English gold coins struck in different reigns and having having different values; a rose noble.

rubbish ::: n. --> Waste or rejected matter; anything worthless; valueless stuff; trash; especially, fragments of building materials or fallen buildings; ruins; debris. ::: a. --> Of or pertaining to rubbish; of the quality of rubbish; trashy.

ruble ::: n. --> The unit of monetary value in Russia. It is divided into 100 copecks, and in the gold coin of the realm (as in the five and ten ruble pieces) is worth about 77 cents. The silver ruble is a coin worth about 60 cents.

sabicu ::: n. --> The very hard wood of a leguminous West Indian tree (Lysiloma Sabicu), valued for shipbuilding.

sacrifice ::: n. **1. The surrender to God or a deity, for the purpose of propitiation or homage, of some object of possession. Also applied fig. to the offering of prayer, thanksgiving, penitence, submission, or the like. 2. Forfeiture or surrender of something highly valued for the sake of one considered to have a greater value or claim. tree-of-sacrifice. v. 3.** To surrender or give up (something).

scarus ::: n. --> A Mediterranean food fish (Sparisoma scarus) of excellent quality and highly valued by the Romans; -- called also parrot fish.

scudo ::: n. --> A silver coin, and money of account, used in Italy and Sicily, varying in value, in different parts, but worth about 4 shillings sterling, or about 96 cents; also, a gold coin worth about the same.
A gold coin of Rome, worth 64 shillings 11 pence sterling, or about $ 15.70.


scute ::: n. --> A small shield.
An old French gold coin of the value of 3s. 4d. sterling, or about 80 cents.
A bony scale of a reptile or fish; a large horny scale on the leg of a bird, or on the belly of a snake.


sea otter ::: --> An aquatic carnivore (Enhydris lutris, / marina) found in the North Pacific Ocean. Its fur is highly valued, especially by the Chinese. It is allied to the common otter, but is larger, with feet more decidedly webbed.

second ::: a. --> Immediately following the first; next to the first in order of place or time; hence, occuring again; another; other.
Next to the first in value, power, excellence, dignity, or rank; secondary; subordinate; inferior.
Being of the same kind as another that has preceded; another, like a protype; as, a second Cato; a second Troy; a second deluge.
The sixtieth part of a minute of time or of a minute of


second-rate ::: a. --> Of the second size, rank, quality, or value; as, a second-rate ship; second-rate cloth; a second-rate champion.

seed-sounds ::: Sri Aurobindo: "My researches first convinced me that words, like plants, like animals, are in no sense artificial products, but growths, — living growths of sound with certain seed-sounds as their basis. Out of these seed-sounds develop a small number of primitive root-words with an immense progeny which have their successive generations and arrange themselves in tribes, clans, families, selective groups each having a common stock and a common psychological history. For the factor which presided over the development of language was the association, by the nervous mind of primitive man, of certain general significances or rather of certain general utilities and sense-values with articulate sounds. The process of this association was also in no sense artificial but natural, governed by simple and definite psychological laws.” *The Secret of the Veda

seigniorage ::: n. --> Something claimed or taken by virtue of sovereign prerogative; specifically, a charge or toll deducted from bullion brought to a mint to be coined; the difference between the cost of a mass of bullion and the value as money of the pieces coined from it.
A share of the receipts of a business taken in payment for the use of a right, as a copyright or a patent.


select ::: a. --> Taken from a number by preferance; picked out as more valuable or exellent than others; of special value or exellence; nicely chosen; selected; choice. ::: v. t. --> To choose and take from a number; to take by preference from among others; to pick out; to cull; as, to select the best authors

self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine


"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

sequin ::: n. --> An old gold coin of Italy and Turkey. It was first struck at Venice about the end of the 13th century, and afterward in the other Italian cities, and by the Levant trade was introduced into Turkey. It is worth about 9s. 3d. sterling, or about $2.25. The different kinds vary somewhat in value.

sesterce ::: n. --> A Roman coin or denomination of money, in value the fourth part of a denarius, and originally containing two asses and a half, afterward four asses, -- equal to about two pence sterling, or four cents.

setwall ::: n. --> A plant formerly valued for its restorative qualities (Valeriana officinalis, or V. Pyrenaica).

shahin ::: n. --> A large and swift Asiatic falcon (Falco pregrinator) highly valued in falconry.

sharock ::: n. --> An East Indian coin of the value of 12/ pence sterling, or about 25 cents.

shilling ::: n. --> A silver coin, and money of account, of Great Britain and its dependencies, equal to twelve pence, or the twentieth part of a pound, equivalent to about twenty-four cents of the United States currency.
In the United States, a denomination of money, differing in value in different States. It is not now legally recognized.
The Spanish real, of the value of one eight of a dollar, or 12/ cets; -- formerly so called in New York and some other States.


shinplaster ::: n. --> Formerly, a jocose term for a bank note greatly depreciated in value; also, for paper money of a denomination less than a dollar.

shrinkage ::: n. --> The act of shrinking; a contraction into less bulk or measurement.
The amount of such contraction; the bulk or dimension lost by shrinking, as of grain, castings, etc.
Decrease in value; depreciation.


sink ::: n. 1. A cesspool; a covered cistern into which waste water and sewage flow. Also fig. 2. An area of ground that slopes below the level of the surrounding land. v. 3. To descend to the bottom; submerge. 4. To fall, drop, or descend gradually to a lower level. 5. To decline or cause to decline in moral value, pass into a lower state or condition. etc. 6. To fall or drop to a lower level, especially to go down slowly or in stages; subside, as land. 7. To diminish or appear to move downward, as the sun or moon in setting. 8. To become lower in volume or pitch; gradually become fainter. sunk.

sixpence ::: n. --> An English silver coin of the value of six pennies; half a shilling, or about twelve cents.

sixpenny ::: a. --> Of the value of, or costing, sixpence; as, a sixpenny loaf.

skilling ::: n. --> A bay of a barn; also, a slight addition to a cottage.
A money od account in Sweden, Norwey, Denmark, and North Germany, and also a coin. It had various values, from three fourths of a cent in Norway to more than two cents in Lubeck.


sol ::: n. --> The sun.
Gold; -- so called from its brilliancy, color, and value.
A syllable applied in solmization to the note G, or to the fifth tone of any diatonic scale.
The tone itself.
A sou.
A silver and gold coin of Peru. The silver sol is the unit of value, and is worth about 68 cents.


sop ::: v. t. --> Anything steeped, or dipped and softened, in any liquid; especially, something dipped in broth or liquid food, and intended to be eaten.
Anything given to pacify; -- so called from the sop given to Cerberus, as related in mythology.
A thing of little or no value.
To steep or dip in any liquid.


sostenuto ::: a. --> Sustained; -- applied to a movement or passage the sounds of which are to sustained to the utmost of the nominal value of the time; also, to a passage the tones of which are to be somewhat prolonged or protacted.

sou ::: n. --> An old French copper coin, equivalent in value to, and now displaced by, the five-centime piece (/ of a franc), which is popularly called a sou.

speculate ::: v. i. --> To consider by turning a subject in the mind, and viewing it in its different aspects and relations; to meditate; to contemplate; to theorize; as, to speculate on questions in religion; to speculate on political events.
To view subjects from certain premises given or assumed, and infer conclusions respecting them a priori.
To purchase with the expectation of a contingent advance in value, and a consequent sale at a profit; -- often, in a


spur-royal ::: n. --> A gold coin, first made in the reign of Edward IV., having a star on the reverse resembling the rowel of a spur. In the reigns of Elizabeth and of James I., its value was fifteen shillings.

squeteague ::: n. --> An American sciaenoid fish (Cynoscion regalis), abundant on the Atlantic coast of the United States, and much valued as a food fish. It is of a bright silvery color, with iridescent reflections. Called also weakfish, squitee, chickwit, and sea trout. The spotted squeteague (C. nebulosus) of the Southern United States is a similar fish, but the back and upper fins are spotted with black. It is called also spotted weakfish, and, locally, sea trout, and sea salmon.

Sri Aurobindo: "Existence is an infinite and therefore indefinable and illimitable Reality which figures itself out in multiple values of life.” *Social and Political Thought

Sri Aurobindo: "Further, vision is of value because it is often a first key to inner planes of one"s own being and one"s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.” *Letters on Yoga

Sri Aurobindo: “Further, vision is of value because it is often a first key to inner planes of one’s own being and one’s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.” Letters on Yoga

Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

*Sri Aurobindo: "There is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestations; . . . . This Reality is there within each thing and gives to each of its formations its power of being and value of being.” The Life Divine

Sri Aurobindo: "Weakness puts the same test and question to the strengths and energies and greatnesses in which we glory. Power is the play of life, shows its degree, finds the value of its expression; weakness is the play of death pursuing life in its movement and stressing the limit of its acquired energy.” Essays in Philosophy and Yoga

standard ::: n. --> A flag; colors; a banner; especially, a national or other ensign.
That which is established by authority as a rule for the measure of quantity, extent, value, or quality; esp., the original specimen weight or measure sanctioned by government, as the standard pound, gallon, or yard.
That which is established as a rule or model by authority, custom, or general consent; criterion; test.


stater ::: n. --> One who states.
The principal gold coin of ancient Grece. It varied much in value, the stater best known at Athens being worth about £1 2s., or about $5.35. The Attic silver tetradrachm was in later times called stater.


sterling ::: n. --> Same as Starling, 3.
Any English coin of standard value; coined money.
A certain standard of quality or value for money. ::: a. --> Belonging to, or relating to, the standard British money of account, or the British coinage; as, a pound sterling; a shilling


stiver ::: n. --> A Dutch coin, and money of account, of the value of two cents, or about one penny sterling; hence, figuratively, anything of little worth.

tabasheer ::: n. --> A concretion in the joints of the bamboo, which consists largely or chiefly of pure silica. It is highly valued in the East Indies as a medicine for the cure of bilious vomitings, bloody flux, piles, and various other diseases.

talent ::: v. t. --> Among the ancient Greeks, a weight and a denomination of money equal to 60 minae or 6,000 drachmae. The Attic talent, as a weight, was about 57 lbs. avoirdupois; as a denomination of silver money, its value was £243 15s. sterling, or about $1,180.
Among the Hebrews, a weight and denomination of money. For silver it was equivalent to 3,000 shekels, and in weight was equal to about 93/ lbs. avoirdupois; as a denomination of silver, it has been variously estimated at from £340 to £396 sterling, or about $1,645 to


tantamount ::: a. --> Equivalent in value, signification, or effect. ::: v. i. --> To be tantamount or equivalent; to amount.

teak ::: n. --> A tree of East Indies (Tectona grandis) which furnishes an extremely strong and durable timber highly valued for shipbuilding and other purposes; also, the timber of the tree.

tenpenny ::: a. --> Valued or sold at ten pence; as, a tenpenny cake. See 2d Penny, n.
Denoting a size of nails. See 1st Penny.


terrapin ::: n. --> Any one of numerous species of tortoises living in fresh and brackish waters. Many of them are valued for food.

tester ::: n. --> A headpiece; a helmet.
A flat canopy, as over a pulpit or tomb.
A canopy over a bed, supported by the bedposts.
An old French silver coin, originally of the value of about eighteen pence, subsequently reduced to ninepence, and later to sixpence, sterling. Hence, in modern English slang, a sixpence; -- often contracted to tizzy. Called also teston.


testimonial ::: a. --> A writing or certificate which bears testimony in favor of one&

tetradrachma ::: n. --> A silver coin among the ancient Greeks, of the value of four drachms.

thebaic ::: a. --> Of or pertaining to Thebes in Egypt; specifically, designating a version of the Bible preserved by the Copts, and esteemed of great value by biblical scholars. This version is also called the Sahidic version.

"The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine*

“The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine

"The idea of purpose, of a goal is born of the progressive self-unfolding by the world of its own true nature to the individual Souls inhabiting its forms; for the Being is gradually self-revealed within its own becomings, real Unity emerges out of the Multiplicity and changes entirely the values of the latter to our consciousness.” The Upanishads

“The idea of purpose, of a goal is born of the progressive self-unfolding by the world of its own true nature to the individual Souls inhabiting its forms; for the Being is gradually self-revealed within its own becomings, real Unity emerges out of the Multiplicity and changes entirely the values of the latter to our consciousness.” The Upanishads

“The integral Knowledge is something that is already there in the integral Reality: it is not a new or still non-existent thing that has to be created, acquired, learned, invented or built up by the mind; it must rather be discovered or uncovered, it is a Truth that is self-revealed to a spiritual endeavour: for it is there veiled in our deeper and greater self; it is the very stuff of our own spiritual consciousness, and it is by awaking to it even in our surface self that we have to possess it. There is an integral self-knowledge that we have to recover and, because the world-self also is our self, an integral world-knowledge. A knowledge that can be learned or constructed by the mind exists and has its value, but that is not what is meant when we speak of the Knowledge and the Ignorance.” The Life Divine

::: ". . . the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity"s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity"s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

“… the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity’s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity’s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

“The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind,—although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. The Life Divine

  "The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life"s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” *The Human Cycle, etc.

“The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life’s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” The Human Cycle, etc.

These thought-waves, thought-seeds or thought-forms or what- ewr they axe, are of different values and come from different planes of consciousoess. The same tboughi-subsiancc can lake higher or lower vibrations according to the plane of conscious- ness through which the thoughts come in (c.g., thinking mind, vital mind, physical miad, subconscious mind) or the power of consciousness which catches them and pushes them into one man or another. Moreover, there is a stuS of mind in each mao and the incoming thought uses that for shaping itself or translating itself (transcribing we usually call it), but the stuff is finer or coarser, stronger or weaker etc., etc. in one mind than in another.

"This universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty. ” Letters on Savitri*

“This universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty.” Letters on Savitri

threepence ::: n. --> A small silver coin of three times the value of a penny.

tinsel ::: 1. A glittering metallic substance, as copper or brass, in thin sheets, used in pieces, strips, threads, etc. to produce a sparkling effect cheaply. 2. Something sparkling or showy but basically valueless.

toman ::: n. --> A money of account in Persia, whose value varies greatly at different times and places. Its average value may be reckoned at about two and a half dollars.

tone ::: 1. Sound with reference to quality, pitch, or volume. 2. The characteristic quality or timbre of a particular instrument or voice. 3. (US and Canadian) Another word for note. 4. A color variation with more variations than a shade—having to do with the value (brightness) of a hue (position in the spectrum) or its chroma (saturation or purity).5. A general quality, effect, or atmosphere. tones, many-toned, hundred-toned, sweet-toned.

topaz ::: a highly valued precious stone, transparent and lustrous, usually of a deep yellow but occasionally other colours.

tourmaline ::: n. --> A mineral occurring usually in three-sided or six-sided prisms terminated by rhombohedral or scalenohedral planes. Black tourmaline (schorl) is the most common variety, but there are also other varieties, as the blue (indicolite), red (rubellite), also green, brown, and white. The red and green varieties when transparent are valued as jewels.

toy ::: v. t. --> A plaything for children; a bawble.
A thing for amusement, but of no real value; an article of trade of little value; a trifle.
A wild fancy; an odd conceit; idle sport; folly; trifling opinion.
Amorous dalliance; play; sport; pastime.
An old story; a silly tale.
A headdress of linen or woolen, that hangs down over the


tractarian ::: n. --> One of the writers of the Oxford tracts, called "Tracts for the Times," issued during the period 1833-1841, in which series of papers the sacramental system and authority of the Church, and the value of tradition, were brought into prominence. Also, a member of the High Church party, holding generally the principles of the Tractarian writers; a Puseyite. ::: a.

transferable ::: a. --> Capable of being transferred or conveyed from one place or person to another.
Negotiable, as a note, bill of exchange, or other evidence of property, that may be conveyed from one person to another by indorsement or other writing; capable of being transferred with no loss of value; as, the stocks of most public companies are transferable; some tickets are not transferable.


treasure-chest ::: -chest. A box, a coffer; now mostly applied to a large box of strong construction, used for the safe custody of articles of value.

treasure ::: n. 1. Accumulated or stored wealth in the form of money, jewels, or other valuables. 2. Fig. One or something greatly valued or highly prized. treasures. v. 3. To keep or regard as precious; value highly. 4. To retain carefully or keep in store, as in the mind. treasures, treasured, treasuring.

treasure ::: n. --> Wealth accumulated; especially, a stock, or store of money in reserve.
A great quantity of anything collected for future use; abundance; plenty.
That which is very much valued. ::: v. t.


tribute ::: n. --> An annual or stated sum of money or other valuable thing, paid by one ruler or nation to another, either as an acknowledgment of submission, or as the price of peace and protection, or by virtue of some treaty; as, the Romans made their conquered countries pay tribute.
A personal contribution, as of money, praise, service, etc., made in token of services rendered, or as that which is due or deserved; as, a tribute of affection.
A certain proportion of the ore raised, or of its value,


tributer ::: n. --> One who works for a certain portion of the ore, or its value.

trifle ::: n. --> A thing of very little value or importance; a paltry, or trivial, affair.
A dish composed of sweetmeats, fruits, cake, wine, etc., with syllabub poured over it.
To act or talk without seriousness, gravity, weight, or dignity; to act or talk with levity; to indulge in light or trivial amusements.


trifling ::: p. pr. & vb. n. --> of Trifle ::: a. --> Being of small value or importance; trivial; paltry; as, a trifling debt; a trifling affair.

trinket ::: n. --> A three-cornered sail formerly carried on a ship&

triobolary ::: a. --> Of the value of three oboli; hence, mean; worthless.

trivial ::: 1. Of very little importance or value; insignificant. 2. Ordinary; commonplace.

trover ::: n. --> The gaining possession of any goods, whether by finding or by other means.
An action to recover damages against one who found goods, and would not deliver them to the owner on demand; an action which lies in any case to recover the value of goods wrongfully converted by another to his own use. In this case the finding, though alleged, is an immaterial fact; the injury lies in the conversion.


trumpery ::: n. --> Deceit; fraud.
Something serving to deceive by false show or pretense; falsehood; deceit; worthless but showy matter; hence, things worn out and of no value; rubbish. ::: a. --> Worthless or deceptive in character.


trumpet ::: n. --> A wind instrument of great antiquity, much used in war and military exercises, and of great value in the orchestra. In consists of a long metallic tube, curved (once or twice) into a convenient shape, and ending in a bell. Its scale in the lower octaves is limited to the first natural harmonics; but there are modern trumpets capable, by means of valves or pistons, of producing every tone within their compass, although at the expense of the true ringing quality of tone.
A trumpeter.


twopenny ::: a. --> Of the value of twopence.

unvalued ::: a. --> Not valued; not appraised; hence, not considered; disregarded; valueless; as, an unvalued estate.
Having inestimable value; invaluable.


uncurrent ::: a. --> Not current. Specifically: Not passing in common payment; not receivable at par or full value; as, uncurrent notes.

underbuy ::: v. t. --> To buy at less than the real value or worth; to buy cheaper than.

undervaluer ::: n. --> One who undervalues.

undervalue ::: v. t. --> To value, rate, or estimate below the real worth; to depreciate.
To esteem lightly; to treat as of little worth; to hold in mean estimation; to despise. ::: n. --> A low rate or price; a price less than the real worth;


underestimate ::: v. t. --> To set to/ low a value on; to estimate below the truth. ::: n. --> The act of underestimating; too low an estimate.

underlet ::: v. t. --> To let below the value.
To let or lease at second hand; to sublet.


underpoise ::: v. t. --> To weigh, estimate, or rate below desert; to undervalue.

underprize ::: v. t. --> To undervalue; to underestimate.

underrate ::: v. t. --> To rate too low; to rate below the value; to undervalue. ::: n. --> A price less than the value; as, to sell a thing at an underrate.

undervaluation ::: n. --> The act of undervaluing; a rate or value not equal to the real worth.

underween ::: v. t. --> To undervalue.

unit ::: n. --> A single thing or person.
The least whole number; one.
A gold coin of the reign of James I., of the value of twenty shillings.
Any determinate amount or quantity (as of length, time, heat, value) adopted as a standard of measurement for other amounts or quantities of the same kind.
A single thing, as a magnitude or number, regarded as an


unpriced ::: a. --> Not priced; being without a fixed or certain value; also, priceless.

unprizable ::: a. --> Not prized or valued; being without value.
Invaluable; being beyond estimation.


unvaluable ::: a. --> Invaluable; being beyond price.
Not valuable; having little value.


unworthy ::: a. --> Not worthy; wanting merit, value, or fitness; undeserving; worthless; unbecoming; -- often with of.

utility ::: n. --> The quality or state of being useful; usefulness; production of good; profitableness to some valuable end; as, the utility of manure upon land; the utility of the sciences; the utility of medicines.
Adaptation to satisfy the desires or wants; intrinsic value. See Note under Value, 2.
Happiness; the greatest good, or happiness, of the greatest number, -- the foundation of utilitarianism.


vain ::: superl. --> Having no real substance, value, or importance; empty; void; worthless; unsatisfying.
Destitute of forge or efficacy; effecting no purpose; fruitless; ineffectual; as, vain toil; a vain attempt.
Proud of petty things, or of trifling attainments; having a high opinion of one&


validity ::: n. --> The quality or state of being valid; strength; force; especially, power to convince; justness; soundness; as, the validity of an argument or proof; the validity of an objection.
Legal strength, force, or authority; that quality of a thing which renders it supportable in law, or equity; as, the validity of a will; the validity of a contract, claim, or title.
Value.


valor ::: n. --> Value; worth.
Strength of mind in regard to danger; that quality which enables a man to encounter danger with firmness; personal bravery; courage; prowess; intrepidity.
A brave man; a man of valor.


valuable ::: a. --> Having value or worth; possessing qualities which are useful and esteemed; precious; costly; as, a valuable horse; valuable land; a valuable cargo.
Worthy; estimable; deserving esteem; as, a valuable friend; a valuable companion. ::: n.


valuably ::: adv. --> So as to be of value.

valuation ::: n. --> The act of valuing, or of estimating value or worth; the act of setting a price; estimation; appraisement; as, a valuation of lands for the purpose of taxation.
Value set upon a thing; estimated value or worth; as, the goods sold for more than their valuation.


valuator ::: n. --> One who assesses, or sets a value on, anything; an appraiser.

valuing ::: p. pr. & vb. n. --> of Value

valure ::: n. --> Value.

vicinity ::: n. --> The quality or state of being near, or not remote; nearness; propinquity; proximity; as, the value of the estate was increased by the vicinity of two country seats.
That which is near, or not remote; that which is adjacent to anything; adjoining space or country; neighborhood.


vilipend ::: v. t. --> To value lightly; to depreciate; to slight; to despise.

virgouleuse ::: n. --> An old French variety of pear, of little value.

virtue ::: n. --> Manly strength or courage; bravery; daring; spirit; valor.
Active quality or power; capacity or power adequate to the production of a given effect; energy; strength; potency; efficacy; as, the virtue of a medicine.
Energy or influence operating without contact of the material or sensible substance.
Excellence; value; merit; meritoriousness; worth.
Specifically, moral excellence; integrity of character;


Vital mind ::: The function of this mind is not to think and reason, to perceive, consider and find out or value things, for that is the function of the thinking mind proper, buddhi, — but to plan or dream or imagine what can be done. It makes forma- tions for the future which the will can try to carry out if oppor* tunity and circumstances become favourable or even it can work to make them favourable.

vulgar ::: a. --> Of or pertaining to the mass, or multitude, of people; common; general; ordinary; public; hence, in general use; vernacular.
Belonging or relating to the common people, as distinguished from the cultivated or educated; pertaining to common life; plebeian; not select or distinguished; hence, sometimes, of little or no value.
Hence, lacking cultivation or refinement; rustic; boorish; also, offensive to good taste or refined feelings; low; coarse; mean;


warranty ::: n. --> A covenant real, whereby the grantor of an estate of freehold and his heirs were bound to warrant and defend the title, and, in case of eviction by title paramount, to yield other lands of equal value in recompense. This warranty has long singe become obsolete, and its place supplied by personal covenants for title. Among these is the covenant of warranty, which runs with the land, and is in the nature of a real covenant.
An engagement or undertaking, express or implied, that a


waste ::: a. --> Desolate; devastated; stripped; bare; hence, dreary; dismal; gloomy; cheerless.
Lying unused; unproductive; worthless; valueless; refuse; rejected; as, waste land; waste paper.
Lost for want of occupiers or use; superfluous.
To bring to ruin; to devastate; to desolate; to destroy.
To wear away by degrees; to impair gradually; to diminish by constant loss; to use up; to consume; to spend; to wear out.


weakness ::: “Weakness puts the same test and question to the strengths and energies and greatnesses in which we glory. Power is the play of life, shows its degree, finds the value of its expression; weakness is the play of death pursuing life in its movement and stressing the limit of its acquired energy.” Essays in Philosophy and Yoga

weigh ::: 1. Fig. To estimate, assess the value of (a person, a condition, quality, etc.), as if by placing in the scales. 2. To have consequence or importance. 3. To burden or oppress, esp. on the mind. 4. To be influential. weighs, weighed. weighs down. Causes to bend down with added weight; fig. Burdens or oppresses.

wentletrap ::: n. --> Any one of numerous species of elegant, usually white, marine shells of the genus Scalaria, especially Scalaria pretiosa, which was formerly highly valued; -- called also staircase shell. See Scalaria.

were ::: v. t. & i. --> To wear. See 3d Wear. ::: n. --> A weir. See Weir.
A man.
A fine for slaying a man; the money value set upon a man&


windowpane ::: n. --> See Pane, n., (3) b.
A thin, spotted American turbot (Pleuronectes maculatus) remarkable for its translucency. It is not valued as a food fish. Called also spotted turbot, daylight, spotted sand flounder, and water flounder.


without worth or value; worthless.

wootz ::: n. --> A species of steel imported from the East Indies, valued for making edge tools; Indian steel. It has in combination a minute portion of alumina and silica.

world-knowledge ::: Sri Aurobindo: "The integral Knowledge is something that is already there in the integral Reality: it is not a new or still non-existent thing that has to be created, acquired, learned, invented or built up by the mind; it must rather be discovered or uncovered, it is a Truth that is self-revealed to a spiritual endeavour: for it is there veiled in our deeper and greater self; it is the very stuff of our own spiritual consciousness, and it is by awaking to it even in our surface self that we have to possess it. There is an integral self-knowledge that we have to recover and, because the world-self also is our self, an integral world-knowledge. A knowledge that can be learned or constructed by the mind exists and has its value, but that is not what is meant when we speak of the Knowledge and the Ignorance.” *The Life Divine

worthless ::: a. --> Destitute of worth; having no value, virtue, excellence, dignity, or the like; undeserving; valueless; useless; vile; mean; as, a worthless garment; a worthless ship; a worthless man or woman; a worthless magistrate.

worthy ::: n. --> Having worth or excellence; possessing merit; valuable; deserving; estimable; excellent; virtuous.
Having suitable, adapted, or equivalent qualities or value; -- usually with of before the thing compared or the object; more rarely, with a following infinitive instead of of, or with that; as, worthy of, equal in excellence, value, or dignity to; entitled to; meriting; -- usually in a good sense, but sometimes in a bad one.
Of high station; of high social position.


xeriff ::: n. --> A gold coin formerly current in Egypt and Turkey, of the value of about 9s. 6d., or about $2.30; -- also, in Morocco, a ducat.

yak ::: n. --> A bovine mammal (Poephagus grunnies) native of the high plains of Central Asia. Its neck, the outer side of its legs, and its flanks, are covered with long, flowing, fine hair. Its tail is long and bushy, often white, and is valued as an ornament and for other purposes in India and China. There are several domesticated varieties, some of which lack the mane and the long hair on the flanks. Called also chauri gua, grunting cow, grunting ox, sarlac, sarlik, and sarluc.

yen ::: pl. --> of Ye ::: n. --> The unit of value and account in Japan. Since Japan&



QUOTES [122 / 122 - 1500 / 12666]


KEYS (10k)

   45 Sri Aurobindo
   5 The Mother
   4 Dalai Lama
   3 Arthur Schopenhauer
   2 Saint Teresa of Jesus
   2 Jean Gebser
   2 Albert Einstein
   2 Sri Nisargadatta Maharaj
   1 Zhuangzi
   1 Thomas A Kempis
   1 Taigu Ryokan
   1 Swami Sivananda Saraswati
   1 Swami Satchidananda
   1 Stephen Covey
   1 Sri Sarada Devi
   1 Simone de Beauvoir
   1 Seneca
   1 Saint Padre Pio of Pietrelcina
   1 Saint Arnold Janssen
   1 Sai Baba
   1 Rowan Williams https://newstatesman.com/politics/religion/2020/08/covid-and-confronting-our-own-mortality
   1 Romano Guardini
   1 Robert M. Pirsig
   1 Robert Heinlein
   1 Robert Anton Wilson
   1 Richard P Feynman
   1 Reginald Garrigou-Lagrange
   1 R Buckminster Fuller
   1 Ramakrishna
   1 Ralph Waldo Emerson
   1 Peter J Carroll
   1 Neville Goddard
   1 nay
   1 Namkhai Norbu Rinpoche
   1 Mooji
   1 Miyamoto Musashi
   1 Michel de Montaigne
   1 Mark Richardson
   1 Manly P. Hall
   1 Lee Lozowick
   1 Laws of Mann
   1 Johann Wolfgang von Goethe
   1 Jalaluddin Rumi
   1 id
   1 Gurdjieff
   1 Gary Vaynerchuk
   1 Gary Gygax
   1 Friedrich Nietzsche
   1 Edward Haskell
   1 Dilgo Khyentse Rinpoche
   1 Dian Fossey
   1 Buddhist Texts
   1 Bruce Lee
   1 Baha ullah
   1 Anonymous
   1 Alfred Korzybski
   1 Alan Perlis
   1 Sri Ramakrishna
   1 Saint Thomas Aquinas
   1 Pierre Teilhard de Chardin
   1 Nichiren
   1 Johann Wolfgang von Goethe
   1 Ibn Arabi
   1 Abraham Maslow
   1 2nd century sermon

NEW FULL DB (2.4M)

   21 Anonymous
   18 John C Maxwell
   15 Albert Einstein
   10 Mark Manson
   9 Ralph Waldo Emerson
   9 Karl Marx
   9 Jim Rohn
   9 Friedrich Nietzsche
   8 Dolly Parton
   8 C S Lewis
   8 Bryant McGill
   8 Ayn Rand
   7 Stephen Covey
   7 Peter Thiel
   7 Mark Twain
   7 Henry David Thoreau
   7 Dalai Lama
   6 W Chan Kim
   6 Warren Buffett
   6 Walter Schloss

1:We may define therapy as a search for value. ~ Abraham Maslow,
2:The more we value things, the less we value ourselves." ~ Bruce Lee,
3:The Way is in training... Do nothing which is not of value. ~ Miyamoto Musashi,
4:Only awakening and what leads to awakening has a value in reality." ~ Gurdjieff,
5:Try not to become a man of success. Rather become a man of value. ~ Albert Einstein,
6:Try not to become a man of success, but rather try to become a man of value.
   ~ Albert Einstein,
7:When you over value compliments you become vulnerable to insults and judgment." ~ Gary Vaynerchuk,
8:Our works are of no value if they be not united to the merits of Jesus Christ. ~ Saint Teresa of Jesus,
9:True appreciation of his own value will make a man really indifferent to insult. ~ Arthur Schopenhauer,
10:Those who self-righteously value their own contradictions are mighty on this Earth.
   ~ Peter J Carroll,
11:Every second is of infinite value. ~ Johann Wolfgang von Goethe,
12:Never will we understand the value of time better than when our last hour is at hand." ~ Saint Arnold Janssen,
13:LISP programmers know the value of everything and the cost of nothing. ~ Alan Perlis, ,(take on an Oscar Wilde quote),
14:There's no value in digging shallow wells in a hundred places. Decide on one place and dig deep. ~ Swami Satchidananda,
15:Give value to your time. Live in the present moment. Do not live in imagination and throw your time away. ~ Ibn Arabi,
16:When you realize the value of all life, you dwell less on what is past and concentrate more on the preservation of the future." ~ Dian Fossey,
17:One's life has value so long as one attributes value to the life of others, by means of love, friendship, and compassion.
   ~ Simone de Beauvoir,
18:Q: In all the universe is there one single thing of value?
M: Yes, the power of love.
~ Sri Nisargadatta Maharaj,
19:Music deepens the emotions and harmonises them with each other. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
20:What counts now are the value-less facts, the material and the rational. All else is regarded with condescension as being of only sentimental value. ~ Jean Gebser,
21:Men value their own goods; hence they think the Lord will view His own works, the sun, moon and stars, in the same light. ~ Sri Ramakrishna,
22:Pollution is nothing but resources we're not harvesting. We allow them to disperse because we've been ignorant of their value. ~ R Buckminster Fuller, I Seem To Be A Verb,
23:You know the value of every merchandise; but you do not know your own value -- that is stupidity. ~ Jalaluddin Rumi, @Sufi_Path
24:Always hold fast to the present. Every situation, indeed every moment, is of infinite value, for it is the representative of a whole eternity." ~ Johann Wolfgang von Goethe,
25:Oh my Lord! How true it is that whoever works for you is paid in troubles! And what a precious price to those who love you if we understand its value. ~ Saint Teresa of Jesus,
26:When one says to a man, "Know thyself," it is not only to lower his pride, but to make him sensible of his own value. ~ id, the Eternal Wisdom
27:After all it is the will in the being that gives to circumstances their value. ~ Sri Aurobindo, The Renaissance in India, "Is India Civilised?" - III,
28:The regulating and beautiful arrangement of character and action is the art of life. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
29:A cultivated eye without a cultivated spirit makes by no means the highest type of man. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
30:If one were truly aware of the value of human life, to waste it blithely on distractions and the pursuit of vulgar ambitions would be the height of confusion. ~ Dilgo Khyentse Rinpoche,
31:Words have value; what is of value in words is meaning. Meaning has something it is pursuing, but the thing that it is pursuing cannot be put into words and handed down. ~ Zhuangzi, [T5],
32:God as beauty, Srikrishna in Brindavan, Shyamasundara, is not only Beauty, He is also Love. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
33:The object of existence is not the practice of virtue for its own sake but ānanda, delight. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
34:Evolution proceeds relentlessly in its course trampling to pieces all that it no longer needs. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
35:For while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. ~ Anonymous, The Bible, 1 Timothy, 4:8,
36:Mankind is apt to bind itself by attachment to the means of its past progress forgetful of the aim. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
37:When one is incapable of comforming to a discipline, one is also incapable of doing anything of lasting value in life. 16 Februrary 1967. ~ The Mother, On Education, [T5],
38:One man who earnestly pursues the Yoga is of more value than a thousand well-known men. ~ Sri Aurobindo, Letters on Himself and the Ashram, No Propaganda or Proselytism,
39:The value of life lies not in the length of days, but in the use we make of them... Whether you find satisfaction in life depends not on your tale of years, but on your will.
   ~ Michel de Montaigne,
40:The sense of pleasure and delight in the emotional aspects of life and action, this is the poetry of life. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
41:the value...of life is not so much to do conspicuous things...as to do ordinary things with the perception of their enormous value. ~ Pierre Teilhard de Chardin,
42:Without experience of pain we would not get all the infinite value of the divine delight of which pain is in travail. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
43:Without perfect love there cannot be perfect beauty, and without perfect beauty there cannot be perfect delight. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
44:Small beginnings are of the greatest importance and have to be cherished and allowed with great patience to develop. ~ Sri Aurobindo, Letters on Yoga - III, The Value of Experiences,
45:The inner life has a supreme spiritual importance and the outer has a value only in so far as it is expressive of the inner status. ~ Sri Aurobindo, The Life Divine, The Divine Life,
46:That which has helped man upward, must be preserved in order that he may not sink below the level he has attained. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
47:A single day of life of the man who stimulates himself by an act of energy, is of more value than a hundred years passed in norchalance and indolence. ~ Buddhist Texts, the Eternal Wisdom
48:The object or matter of generosity ~ Saint Thomas Aquinas, (liberalitatis) is money and whatever has a money value ~ Saint Thomas Aquinas, (ST 2-2.117.3).,
49:The value of our actions lies not so much in their apparent nature and outward result as in their help towards the growth of the Divine within us. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
50:Spirituality is a single word expressive of three lines of human aspiration towards divine knowledge, divine love and joy, divine strength. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
51:Action and event have no value in themselves, but only take their value from the force which they represent and the idea which they symbolise. ~ Sri Aurobindo, Essays on the Gita, The Divine Birth and Divine Works,
52:Man becomes God, and all human activity reaches its highest and noblest when it succeeds in bringing body, heart and mind into touch with spirit. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
53:A gift of priceless value from Time's gods
Lost or mislaid in an uncaring world,
Life is a marvel missed, an art gone wry. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
54:It is not true that physical work is of an inferior value to mental culture, it is the arrogance of the intellect that makes the claim. ~ Sri Aurobindo, Letters on Yoga - IV, The Hostile Forces and the Difficulties of Yoga,
55:Tantra is only valuable in so far as it enables us to give effect to Vedanta & in itself it has no value or necessity at all. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
56:Progress consists not in rejecting beauty and delight, but in rising from the lower to the higher, the less complete to the more complete beauty and delight. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
57:Poetry raises the emotions and gives each its separate delight. Art stills the emotions and teaches them the delight of a restrained and limited satisfaction. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
58:Do not let your heart become troubled by the sad spectacle of human injustice. Even this has its value in the face of all else. And it is from this that one day you will see the justice of God rising with unfailing triumph. ~ Saint Padre Pio of Pietrelcina,
59:Everything must be scrutinized and the unnecessary ruthlessly destroyed. There cannot be too much destruction. For in reality nothing is of value. Be passionately dispassionate - that is all. ~ Sri Nisargadatta Maharaj,
60:Before we can discern the new, we must know the old. It is true that everything has always been there, but in another way, in another light, with a different value attached to it, in another realization or manifestation." ~ Jean Gebser, The Ever-Present Origin,
61:We do not ordinarily recognise how largely our sense of virtue is a sense of the beautiful in conduct and our sense of sin a sense of ugliness and deformity in conduct. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
62:Shakti, Force, pouring through the universe supports its boundless activities, the frail and tremulous life of the rose no less than the flaming motions of sun and star. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
63:Rarely indeed is a man so spiritual as to strip himself of all things. And who shall find a man so truly poor in spirit as to be free from every creature? His value is like that of things brought from the most distant lands. ~ Thomas A Kempis, The Imitation of Christ,
64:To him justice and injustice are equal, knowledge and ignorance have the same value, for he has broken the cage of personality and desire and he has flown on the wings of immortality towards the eternal heavens. ~ Baha ullah, the Eternal Wisdom
65:It is the Divine Presence that gives value to life. This Presence is the source of all peace, all joy, all security. Find this Presence in yourself and all your difficulties will disappear.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
66:What have you done to deserve anything at all and who are you even? If you contemplate these thing deeply you would not be arrogant and you would not suffer. You would value life In all its experiences." ~ Mooji, (b. 1954) Jamaican spiritual teacher. From "Before I Am", (2012).,
67:As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value than a much smaller amount if you have not thought it over for yourself.
   ~ Arthur Schopenhauer, [T9],
68:Whenever the state... becomes a tyranny, lying and falsehood grow proportionately [and] truth is deprived of its value; it ceases to be the norm and is replaced by success. Why? Because it is through truth that the person is reassured of his dignity and freedom. ~ Romano Guardini,
69:Witnessing is the ego watching whatever is going on [especially in the mind and body] without judgment…. Don't value or judge what you're observing. Just see it completely impersonally." ~ Lee Lozowick, (1943-2010) American spiritual teacher, author, poet, and singer, Wikipedia,
70:Flint has the potential to produce fire, and gems have intrinsic value.
We ordinary people can see neither our own eyelashes, which are so close, nor the heavens in the distance.
Likewise, we do not see that the Buddha exists in our own hearts. ~ Nichiren,
71:A summons to faith, courage and energy in the face of death isn't a call to heroics for the ego. It is an invitation to attend, to be absorbed in value, depth and beauty not our own. ~ Rowan Williams https://newstatesman.com/politics/religion/2020/08/covid-and-confronting-our-own-mortality,
72:Brahman exists everywhere. The prophets and incarnations are born to show the way to a benighted humanity. They give different instructions suited to different temperaments. There are many ways to realize the Truth. Therefore all these instructions have their relative value ~ Sri Sarada Devi,
73:There is no winning or losing, but rather the value is in the experience of imagining yourself as a character in whatever genre you're involved in, whether it's a fantasy game, the Wild West, secret agents or whatever else. You get to sort of vicariously experience those things. ~ Gary Gygax,
74:Any truth, I maintain, is my own property. And I shall continue to heap quotations from Epicurus upon you, so that all persons who swear by the words of another, and put a value upon the speaker and not upon the thing spoken, may understand that the best ideas are common property. Farewell. ~ Seneca,
75:when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait as in complete silence as it can command for the light from above.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
76:The majority of mankind do not think, they have only thought-sensations; a large minority think confusedly, mixing up desires, predilections, passions, prejudgments, old associations and prejudices with pure and disinterested thought. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
77:It showed the riches of the Cave
Where, by the miser traffickers of sense
Unused, guarded beneath Night's dragon paws,
In folds of velvet darkness draped they sleep
Whose priceless value could have saved the world. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
78:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 396, [T3],
79:When you fall from the contact, the first and only thing you have to do is to reestablish it - to remain quiet and open yourself. Everything else you must detach yourself from and reject. It is because you listen to ideas and suggestions of all kinds and still attach value to the old kind of "experiences", that you cannot reestablish the contact. ~ Sri Aurobindo, Letters On Yoga - II, [T4],
80:X who has been studying astrology has prepared my horoscope. I send it to you to see. Do you think the indications he has given in it for my future have any value?

   The horoscope is sufficiently vague and favourable to be taken in consideration as the base of a mental conception for your future. The most important factor in a horoscope is the intuitive faculty of the astrologer.
   ~ The Mother, Words Of The Mother III,
81:When we are young, we spend much time and pains in filling our note-books with all definitions of Religion, Love, Poetry, Politics, Art, in the hope that, in the course of a few years, we shall have condensed into our encyclopaedia the net value of all the theories at which the world has yet arrived. But year after year our tables get no completeness, and at last we discover that our curve is a parabola, whose arcs will never meet. ~ Ralph Waldo Emerson,
82:Witness means an observer, someone who looks on and does not act himself. So, when the mind is very quiet, one can withdraw a little from circumstances and look at things as though he were a witness, and not participating in the action himself. This gives you a great quietude, and also a very precise sense of the value of things, because it cuts the attachment to action.
   ~ The Mother, Questions And Answers 1954, 13 October 1954,
83:IN THE entire ten quarters of the Buddha land
There is only one vehicle.
When we see clearly, there is no difference in all the teachings.
What is there to lose? What is there to gain?
If we gain something, it was there from the beginning.
If we lose anything, it is hidden nearby.
Look at the ball in the sleeve of my robe.
Surely it has great value.
[ The first sentence of this poem quotes a famous line from the Lotus Sutra.] ~ Taigu Ryokan,
84:All of the various types of teachings and spiritual paths are related to the different capacities of understanding that different individuals have. There does not exist, from an absolute point of view, any teaching which is more perfect or effective than another. A teaching's value lies solely in the inner awakening which an individual can arrive at through it. If a person benefits from a given teaching, for that person that teaching is the supreme path, because it is suited to his or her nature and capacities. ~ Namkhai Norbu Rinpoche,
85:The life of God is above the past, the present, and the future; it is measured by the single instant of immobile eternity... [However] forgetfulness of God leaves us in this banal and horizontal view of things on the line of time which passes; the contemplation of God is like a vertical view of things which pass, and of their bond with God who does not pass. To be immersed in time, is to forget the value of time, that is to say, its relation to eternity. ~ Reginald Garrigou-Lagrange, The Three Ages of the Interior Life: Prelude of Eternal Life,
86:What is history? What is its significance for humanity? Dr. J. H. Robinson gives us a precise answer: "Man's abject dependence on the past gives rise to the continuity of history. Our convictions, opinions, prejudices, intellectual tastes; our knowledge, our methods of learning and of applying for information we owe, with slight exceptions, to the past-often to the remote past. History is an expansion of memory, and like memory it alone can explain the present and in this lies its most unmistakable value. ~ Alfred Korzybski, Manhood of Humanity,
87:From the point of view of a spiritual life, it is not what you do that matters most, but the way in which it is done and the consciousness you put into it. Remember always the Divine and all you do will be an expression of the Divine Presence. When all your actions are consecrated to the Divine, there will be no longer activities that are superior and activities that are inferior; all will have an equal importance - the value given them by the consecration.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
88:No government has the right to decide on the truth of scientific principles, nor to prescribe in any way the character of the questions investigated. Neither may a government determine the aesthetic value of artistic creations, nor limit the forms of literacy or artistic expression. Nor should it pronounce on the validity of economic, historic, religious, or philosophical doctrines. Instead it has a duty to its citizens to maintain the freedom, to let those citizens contribute to the further adventure and the development of the human race. ~ Richard P Feynman,
89:The largest library in disorder is not so useful as a smaller but orderly one; in the same way the greatest amount of knowledge, if it has not been worked out in one's own mind, is of less value than a much smaller amount that has been fully considered. For it is only when a man combines what he knows from all sides, and compares one truth with another, that he completely realises his own knowledge and gets it into his power. A man can only think over what he knows, therefore he should learn something; but a man only knows what he has pondered. ~ Arthur Schopenhauer,
90:Let the Magician therefore adventure himself upon the Astral Plane with the declared design to penetrate to a sanctuary of discarnate Beings such as are able to instruct and fortify him, also to prove their identity by testimony beyond rebuttal. All explanations other than these are of value only as extending and equilibrating Knowledge, or possibly as supplying Energy to such Magicians as may have found their way to the Sources of Strength. In all cases, naught is worth an obol save as it serve to help the One Great Work" ~ Aleister Crowley, Liber ABA, App 3,
91:I feel sincerely that I want the Divine and nothing else. But when I am in contact with other people, when I am busy with things without any value, I naturally forget the Divine, my one goal. Is it insincerity? If not, then what does it mean?

   Yes. It is insincerity of the being, in which one part wants the Divine and another part wants something else. It is through ignorance and stupidity that the being is insincere. But with a persevering will and an absolute confidence in the Divine Grace, one can cure this insincerity.
   ~ The Mother, Words Of The Mother II,
92:The simple fact is that we live in a world of conflict and opposites because we live in a world of boundaries. Since every boundary line is also a battle line, here is the human predicament: the firmer one's boundaries, the more entrenched are one's battles. The more I hold onto pleasure, the more I necessarily fear pain. The more I pursue goodness, the more I am obsessed with evil. The more I seek success, the more I must dread failure. The harder I cling to life, the more terrifying death becomes. The more I value anything, the more obsessed I become with its loss. Most of our problems, in other words, are problems of boundaries ~ ?,
93:It is said that the faculty of concentrated attention is at the source of all successful activity. Indeed the capacity and value of a man can be measured by his capacity of concentrated attention.[2]
   In order to obtain this concentration, it is generally recommended to reduce one's activities, to make a choice and confine oneself to this choice alone, so as not to disperse one's energy and attention. For the normal man, this method is good, sometimes even indispensable. But one can imagine something better.

   [2] Generally it comes through interest and a special attraction for a subject - Mother's note.
   ~ The Mother, Words Of The Mother II, [T4],
94:
   Sweet Mother, You have written: So long as you have to renounce anything, you are not on this path. But doesn't all renunciation begin when one is on the path?


What I call being on the path is being in a state of consciousness in which only union with the Divine has any value - this union is the only thing worth living, the sole object of aspiration. Everything else has lost all value and is not worth seeking, so there is no longer any question of renouncing it because it is no longer an object of desire. As long as union with the Divine is not the thing for which one lives, one is not yet on the path. 21 April 1965
   ~ The Mother, Some Answers From The Mother,
95:The Soul watches the ceaselessly changing universe and follows all the fate of all its works: this is its life, and it knows no respite from this care, but is ever labouring to bring about perfection, planning to lead all to an unending state of excellence- like a farmer, first sowing and planting and then constantly setting to rights where rainstorms and long frosts and high gales have played havoc... Well, perhaps even the less good has its contributory value in the All. Perhaps there is no need that everything be good. Contraries may co-operate; and without opposites there could be no ordered Universe: all living beings of the partial realm include contraries. The better elements are compelled into existence and moulded to their function by the Reason-Principle directly
   ~ Plotinus, 2 Ennead 3:16,
96:A smile costs nothing but gives much
   It enriches those who receive
   Without making poorer those who give
   It takes but a moment,
  
   But the memory of it sometimes
   Lasts forever
   None is so rich or mighty that
   He can get along without it,
   And none is so poor but that
   He can be made rich by it
  
   A smile creates happiness in the home,
   Fosters good will in business,
   And is the countersign of friendship
   It brings rest to the weary,
  
   Cheer to the discouraged,
   Sunshine to the sad and it is natures
   Best antidote for trouble
   Yet it cannot be bought, begged,
   Borrowed, or stolen, for it is
   Something that is of no value
   To anyone until it is given away.
  
   Some people are too tired to give you a smile
   Give them one of yours
   As none needs a smile
   So much as he who has no more to be give.
   ~ Rabbi Samson Raphael Hirsch?,
97:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
98:The Vedic poets regarded their poetry as mantras, they were the vehicles of their own realisations and could become vehicles of realisation for others. Naturally, these mostly would be illuminations, not the settled and permanent realisation that is the goal of Yoga - but they could be steps on the way or at least lights on the way. Many have such illuminations, even initial realisations while meditating on verses of the Upanishads or the Gita. Anything that carries the Word, the Light in it, spoken or written, can light this fire within, open a sky, as it were, bring the effective vision of which the Word is the body. In all ages spiritual seekers have expressed their aspirations or their experiences in poetry or inspired language and it has helped themselves and others. Therefore there is nothing absurd in my assigning to such poetry a spiritual or psychic value and effectiveness to poetry of a psychic or spiritual character.
   ~ Sri Aurobindo, Letters On Yoga - II,
99:You must ask yourself, if for 10 years if you didnt avoid doing what you knew you needed to do, by your own definitions right, within the value structure that you've created to the degree that youve done that, what would you be like? Well you know there are remarkable people who come into the world from time to time and there are people who do find out over decades long periods what they could be like if they were who they were if they said... if they spoke their being forward, and theyd get stronger and stronger. you do not know the limits to that, we do not know the limits to that and so you could say well in part perhaps the reason that you're suffering unbearably can be left at your feet because you are not everything you could be and you know it. and of course thats a terrible thing to admit and its a terrible thing to consider but theres real promise in it. perhaps theres another way you could look at the world and another way you could act in the world. .. Imagine many people did that. ~ Jordan Peterson,
100:From the start, every practice requires three steps: learning, reflection, and application. To begin with, we need to receive the teachings in an authentic way. Real learning involves gaining understanding about an instruction. To do this we need to hear it clearly from someone who is part of a living tradition, who has a true transmission for the teaching, and who can pass it on clearly.

Having received the teaching, we then need to reflect upon it for ourselves. We need to gain some confidence and conviction about the value and methods of the teaching.

Finally we need to put the teaching to use by familiarizing ourselves with the practice and integrating it into our life. I want to stress this: after understanding a teaching intellectually and establishing it with certainty, it is vital to clear up any misconceptions and doubts you may have about it. Then you must make use of it in a very personal and intimate way, by practising. This is where any teaching becomes effective - by actually practising it, not simply knowing about it.
~ Adeu Rinpoche,
101:There is nothing unintelligible in what I say about strength and Grace. Strength has a value for spiritual realisation, but to say that it can be done by strength only and by no other means is a violent exaggeration. Grace is not an invention, it is a face of spiritual experience. Many who would be considered as mere nothings by the wise and strong have attained by Grace; illiterate, without mental power or training, without "strength" of character or will, they have yet aspired and suddenly or rapidly grown into spiritual realisation, because they had faith or because they were sincere. ...

   Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; the greatest power of all is Grace. I have said times without number that if a man is sincere, he will go through in spite of long delay and overwhelming difficulties. I have repeatedly spoken of the Divine Grace. I have referred any number of times to the line of the Gita:

   "I will deliver thee from all sin and evil, do not grieve." ~ Sri Aurobindo, Letters On Yoga - II,
102:Oi, Pampaw," Diogo said as the door to the public hall slid open. "You hear that Eros started talking?"
Miller lifted himself to one elbow.
"Sí," Diogo said. "Whatever that shit is, it started broadcasting. There's even words and shit. I've got a feed. You want a listen?"
No, Miller thought. No, I have seen those corridors. What's happened to those people almost happened to me. I don't want anything to do with that abomination.
"Sure," he said.
Diogo scooped up his own hand terminal and keyed in something. Miller's terminal chimed that it had received the new feed route. "Chica perdída in ops been mixing a bunch of it to bhangra," Diogo said, making a shifting dance move with his hips. "Hard-core, eh?"
Diogo and the other OPA irregulars had breached a high-value research station, faced down one of the most powerful and evil corporations in a history of power and evil. And now they were making music from the screams of the dying. Of the dead. They were dancing to it in the low-rent clubs. What it must be like, Miller thought, to be young and soulless. ~ James S A Corey, Leviathan Wakes,
103:
   Sweet Mother, Sri Aurobindo has said somewhere that if one surrenders to the Divine Grace, it will do everything for us. Therefore, what value has tapasya?

If you want to know what Sri Aurobindo has said on a given subject, you must at least read all that he has written on that subject. You will then see that he has apparently said the most contradictory things. But when one has read everything, and understood a little, one perceives that all the contradictions complement each other and are organised and unified into an integral synthesis. Here is another quotation from Sri Aurobindo which will show you that your question is based on ignorance. There are many others which you can read with interest and which will make your intelligence more supple: 'If there is not a complete surrender, then it is not possible to adopt the baby cat attitude; it becomes mere tamasic passivity calling itself surrender. If a complete surrender is not possible in the beginning, it follows that personal effort is necessary.' 16 December 1964
   ~ The Mother, Some Answers From The Mother, 308,
104:It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
   ~ Sri Aurobindo, The Life Divine, 23,
105:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
106:I have been accused of a habit of changing my opinions. I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim.
   ~ Bertrand Russell,
107:The supramental memory is different from the mental, not a storing up of past knowledge and experience, but an abiding presence of knowledge that can be brought forward or, more characteristically, offers itself, when it is needed: it is not dependent on attention or on conscious reception, for the things of the past not known actually or not observed can be called up from latency by an action which is yet essentially a remembrance. Especially on a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. The future like the past presents itself to knowledge in the supermind as a memory of the preknown. The imagination transformed in the supermind acts on one side as a power of true image and symbol, always all image or index of some value or significance or other truth of being, on the other as an inspiration or interpretative seeing of possibilities and potentialities not less true than actual or realised things. These are put in their place either by an attendant intuitive or interpretative judgment or by one inherent in the vision of the image, symbol or potentiality, or by a supereminent revelation of that which is behind the image or symbol or which determines the potential and the actual and their relations and, it may be, overrides and overpasses them, imposing ultimate truths and supreme certitudes.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
108:[the value of sublimation:]
   And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour.
   In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, - an amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, [71] [T1],
109:Concentrating the Attention:
   Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - thats not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
110:...that personality, like consciousness, life, soul is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their sorce. A multiple innumberable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice and the Lord of the Sacrifice, 127,
111:Accumulating Prostrations

Why Prostrate at All?

Why fling yourself full-length on an often filthy floor, then get up and do it again hundreds of thousands of times?

Prostrations are a very immediate method for taking refuge and one of the best available for destroying pride. They are an outer gesture of surrender to the truth of dharma, and an expression of our intention to give up and expose our pride.

So, as we take refuge, we prostrate to demonstrate our complete surrender by throwing ourselves at the feet of our guru and pressing the five points of our body — forehead, hands and knees — to the floor as many times as we can.

(In the Tibetan tradition there are two ways of doing prostrations: one is the full-length and the other the half-length prostration, and we usually accumulate the full-length version.)

Prostrations are said to bring a number of benefits, such as being reborn with an attractive appearance, or our words carry weight and are valued, or our influence over friends and colleagues is positive, or that we are able to manage those who work for us.

It is said that practitioners who accumulate prostrations will one day keep company with sublime beings and as a result become majestic, wealthy, attain a higher rebirth and eventually attain liberation.

For worldly beings, though, to contemplate all the spiritual benefits of prostrations and the amount of merit they accumulate is not necessarily the most effective way of motivating ourselves. The fact that prostrations are good for our health, on the other hand, is often just the incentive we need to get started.

It's true, doing prostrations for the sake of taking healthy exercise is a worldly motivation, but not one I would ever discourage.

In these degenerate times, absolutely anything that will inspire you to practise dharma has some value, so please go ahead and start your prostrations for the sake of the exercise. If you do, not only will you save money on your gym membership, you will build up muscle and a great deal of merit.
~ Dzongsar Jamyang Khyentse, Not for Happiness - A Guide to the So-Called Preliminary Practises, Shambhala Publications,
112:So then let the Adept set this sigil upon all the Words he hath writ in the book of the Works of his Will. And let him then end all, saying: Such are the Words!2 For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose. Let the Adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep.3 For know that the true Formula4 whose virtue sufficed the Beast in this Attainment, was thus:

INVOKE OFTEN

So may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth The Beast, and prayeth his own Angel that this Book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.

1. There is an alternative spelling, TzBA-F, where the Root, "an Host," has the value of 93. The Practicus should revise this Ritual throughout in the Light of his personal researches in the Qabalah, and make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of Will, and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.
2. The consonants of LOGOS, "Word," add (Hebrew values) to 93 [reading the Sigma as Samekh = 60; reading it as Shin = 300 gives 333], and ΕΠΗ, "Words" (whence "Epic") has also that value; ΕΙ∆Ε ΤΑ ΕΠΗ might be the phrase here intended; its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX, III, 75.
3. These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's phyiscal or mental health on à priori grounds, but pay attention only to indubitable symptoms of distress should such arise. ~ Aleister Crowley, Liber Samekh,
113:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
114:meta-systemic operations ::: As the 1950's and 60s begin to roll around the last stage of first tier emerged as a cultural force. With the Green Altitude we see the emergence of Pluralistic, Multicultural, Post-Modern world-views.

Cognition is starting to move beyond formal-operations into the realm of co-ordinating systems of abstractions, in what is called Meta-systemic Cognition. While formal-operations acted upon the classes and relations between members of classes. Meta-systemic operations start at the level of relating systems to systems. The focus of these investigations is placed upon comparing, contrasting, transforming and synthesizing entire systems, rather than components of one system. This emergent faculty allows self-sense to focus around a heightened sense of individuality and an increased ability for emotional resonance. The recognition of individual differences, the ability to tolerate paradox and contradiction, and greater conceptual complexity all provide for an understanding of conflict as being both internally and externally caused. Context plays a major role in the creation of truth and individual perspective. With each being context dependent and open to subjective interpretation, meaning each perspective and truth are rendered relative and are not able to be judged as better or more true than any other. This fuels a value set that centers on softness over cold rationality. Sensitivity and preference over objectivity.

Along with a focus on community harmony and equality which drives the valuing of sensitivity to others, reconcilation, consensus, dialogue, relationship, human development, bonding, and a seeking of a peace with the inner-self. Moral decisions are based on rights, values, or principles that are agreeable to all individuals composing a society based on fair and beneficial practices. All of this leads to the Equality movements and multiculturalism. And to the extreme form of relativitism which we saw earlier as context dependant nature of all truth including objective facts.

Faith at the green altitude is called Conjunctive, and allows the self to integrate what was unrecognized by the previous stages self-certainty and cognitive and affective adaptation to reality. New features at this level of faith include the unification of symbolic power with conceptual meaning, an awareness of ones social unconscious, a reworking of ones past, and an opening to ones deeper self. ~ Essential Integral, 4.1-52, Meta-systemic Operations,
115:Our culture, the laws of our culture, are predicated on the idea that people are conscious. People have experience; people make decisions, and can be held responsible for them. There's a free will element to it. You can debate all that philosophically, and fine, but the point is that that is how we act, and that is the idea that our legal system is predicated on. There's something deep about it, because you're subject to the law, but the law is also limited by you, which is to say that in a well-functioning, properly-grounded democratic system, you have intrinsic value. That's the source of your rights. Even if you're a murderer, we have to say the law can only go so far because there's something about you that's divine.

Well, what does that mean? Partly it means that there's something about you that's conscious and capable of communicating, like you're a whole world unto yourself. You have that to contribute to everyone else, and that's valuable. You can learn new things, transform the structure of society, and invent a new way of dealing with the world. You're capable of all that. It's an intrinsic part of you, and that's associated with the idea that there's something about the logos that is necessary for the absolute chaos of the reality beyond experience to manifest itself as reality. That's an amazing idea because it gives consciousness a constitutive role in the cosmos. You can debate that, but you can't just bloody well brush it off. First of all, we are the most complicated things there are, that we know of, by a massive amount. We're so complicated that it's unbelievable. So there's a lot of cosmos out there, but there's a lot of cosmos in here, too, and which one is greater is by no means obvious, unless you use something trivial, like relative size, which really isn't a very sophisticated approach.

Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifest-participate in the process of creation. That's one way of thinking about it. That's why I think Genesis 1 relates the idea that human beings are made in the image of the divine-men and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so it's hardly a stroke of bloody brilliance. But I think it's an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which we're associating with the word, that brings forth Being, is manifest in men and women equally. That's a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you don't take it seriously, right? Read Dostoevsky's Crime and Punishment. That's the best investigation into that tactic that's ever been produced. ~ Jordan Peterson, Biblical Series, 1,
116:Mother, how to change one's consciousness?
   Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently.
   For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above.
   There are many ways of having this experience, but it usually comes to you as if by chance, one fine day.
   Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances.
   Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be.
   These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total.
   Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed.
   One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch.
   First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation.
   Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive.
   ~ The Mother, Questions And Answers 1956, [T6],
117:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
118:Intuition And The Value Of Concentration :::
   Mother, how can the faculty of intuition be developed?

   ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
   When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition.
   It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre.
   Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed.
   And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
   Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
   And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
   And from the spiritual point of view it is still more important.
   There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
119:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
120:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
121:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
122:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *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 upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],

*** WISDOM TROVE ***

1:Not all bits have equal value. ~ carl-sagan, @wisdomtrove
2:If it doesn't add value, it's waste. ~ henry-ford, @wisdomtrove
3:The value is in the worth, not in the number. ~ aesop, @wisdomtrove
4:Things only have the value that we give them ~ moliere, @wisdomtrove
5:Experience is the thing of supreme value". ~ henry-ford, @wisdomtrove
6:No moral value is greater than humanity. ~ kurt-vonnegut, @wisdomtrove
7:Don't underestimate the value of doing nothing ~ a-a-milne, @wisdomtrove
8:Love is a daily, mutual exchange of value. ~ denis-waitley, @wisdomtrove
9:Love well, be loved and do something of value. ~ aristotle, @wisdomtrove
10:Today I will multiply my value a hundredfold. ~ og-mandino, @wisdomtrove
11:Not adding value is the same as taking it away. ~ seth-godin, @wisdomtrove
12:Silver is of less value than gold, gold than virtue. ~ horace, @wisdomtrove
13:The gift derives its value from the rank of the giver. ~ ovid, @wisdomtrove
14:We may define therapy as a search for value. ~ abraham-maslow, @wisdomtrove
15:Men do not value a good deed unless it brings a reward. ~ ovid, @wisdomtrove
16:We get paid for bringing value to the market place. ~ jim-rohn, @wisdomtrove
17:Without a sense of urgency, desire loses its value. ~ jim-rohn, @wisdomtrove
18:Every second is of infinite value. ~ johann-wolfgang-von-goethe, @wisdomtrove
19:A conscious lifetime... is a treasure beyond value. ~ gary-zukav, @wisdomtrove
20:Growth and value investing are joined at the hip. ~ warren-buffet, @wisdomtrove
21:The More we value things, the less we value ourselves ~ bruce-lee, @wisdomtrove
22:Unlike wealth, there is an infinite value in legacy. ~ criss-jami, @wisdomtrove
23:Only the ideas that we really live have any value. ~ hermann-hesse, @wisdomtrove
24:We should seek the greatest value of our action. ~ stephen-hawking, @wisdomtrove
25:The more we value things, the less we value ourselves.  ~ bruce-lee, @wisdomtrove
26:Aslan: You doubt your value. Don't run from who you are. ~ c-s-lewis, @wisdomtrove
27:A good example has twice the value of good advice ~ albert-schweitzer, @wisdomtrove
28:A penny saved is of more value than a penny paid out. ~ martin-luther, @wisdomtrove
29:Endurance is often the best indicator of validity & value ~ jim-rohn, @wisdomtrove
30:What men value in this world is not rights but privileges. ~ h-l-mencken, @wisdomtrove
31:Learn to value yourself, which means: fight for your happiness. ~ ayn-rand, @wisdomtrove
32:The only value of ideology is to stop things becoming showbiz. ~ brian-eno, @wisdomtrove
33:One thing in the world, of value, is the active soul. ~ ralph-waldo-emerson, @wisdomtrove
34:The greatest communication skill is paying value to others. ~ denis-waitley, @wisdomtrove
35:Greatest thing in life is experience. Even mistakes have value. ~ henry-ford, @wisdomtrove
36:I say money has no value; it's just the way you spend it. ~ william-faulkner, @wisdomtrove
37:No gift can ever replace the value of being there in person. ~ denis-waitley, @wisdomtrove
38:One person caring about another represents life's greatest value. ~ jim-rohn, @wisdomtrove
39:Calculate "owner earnings" to get a true reflection of value. ~ warren-buffet, @wisdomtrove
40:People exaggerate the value of things they haven't got. ~ george-bernard-shaw, @wisdomtrove
41:The value of a promise is the cost to you of keeping your word. ~ brian-tracy, @wisdomtrove
42:Don't waste your love on somebody, who doesn't value it. ~ william-shakespeare, @wisdomtrove
43:Love is a value that is actualised through loving actions.   ~ stephen-r-covey, @wisdomtrove
44:The world reflects back to you how much you value yourself. ~ danielle-laporte, @wisdomtrove
45:What you really value is what you miss, not what you have. ~ jorge-luis-borges, @wisdomtrove
46:Love is never wasted, for its value does not rest upon reciprocity. ~ c-s-lewis, @wisdomtrove
47:The man who does not value himself, cannot value anything or anyone. ~ ayn-rand, @wisdomtrove
48:Love makes labour light. Love alone gives value to all things. ~ teresa-of-avila, @wisdomtrove
49:Value inner attunement as much as you value outer attainment. ~ danielle-laporte, @wisdomtrove
50:Words cannot convey the value of yoga - it has to be experienced. ~ b-k-s-iyengar, @wisdomtrove
51:It has yet to be proven that intelligence has any survival value. ~ arthur-c-carke, @wisdomtrove
52:Try not to become a man of success. Rather become a man of value. ~ albert-einstein, @wisdomtrove
53:Anything that has real and lasting value is always a gift from within. ~ franz-kafka, @wisdomtrove
54:If you would know the value of money, go and try to borrow some. ~ benjamin-franklin, @wisdomtrove
55:Nowadays people know the price of everything and the value of nothing. ~ oscar-wilde, @wisdomtrove
56:As if they were our own handiwork we place a high value on our characters. ~ epicurus, @wisdomtrove
57:It is not clear that intelligence has any long-term survival value. ~ stephen-hawking, @wisdomtrove
58:Look carefully at what is of value in others and respect that. ~ mata-amritanandamayi, @wisdomtrove
59:Nothing is to be rated higher than the value of the day. ~ johann-wolfgang-von-goethe, @wisdomtrove
60:Money is the reward for risks taken, value delivered and promises kept. ~ robin-sharma, @wisdomtrove
61:&
62:What gives life its value if not its constant cry for self-transcendence? ~ sri-chinmoy, @wisdomtrove
63:Your value should not be determined by how somebody else has treated you. ~ joyce-meyer, @wisdomtrove
64:Someone has to die in order that the rest of us should value life more. ~ virginia-woolf, @wisdomtrove
65:The value of a business is the cash it's going to produce in the future. ~ warren-buffet, @wisdomtrove
66:People do not realise the immense value of utilising spare minutes. ~ orison-swett-marden, @wisdomtrove
67:You cannot say that all experience is of equal value for all people. ~ jiddu-krishnamurti, @wisdomtrove
68:Sometimes you will never know the value of something,until it becomes a memory. ~ dr-seuss, @wisdomtrove
69:The only thing of value we can give kids is what we are, not what we have. ~ leo-buscaglia, @wisdomtrove
70:The true value of a big dream is who you must grow into to live that dream. ~ robin-sharma, @wisdomtrove
71:Woman's advice has little value, but he who won't take it is a fool. ~ miguel-de-cervantes, @wisdomtrove
72:Be occupied, then, with what you really value and let the thief take something else. ~ rumi, @wisdomtrove
73:External practices have value only as helps to develop internal purity. ~ swami-vivekananda, @wisdomtrove
74:The value of travel is not just the travel but what the travel makes of you. ~ robin-sharma, @wisdomtrove
75:The value the world sets upon motives is often grossly unjust and inaccurate. ~ h-l-mencken, @wisdomtrove
76:And it is long since I have learned to hold popular opinion of no value. ~ alexander-hamilton, @wisdomtrove
77:For changes to be of any true value, they've got to be lasting and consistent. ~ tony-robbins, @wisdomtrove
78:Hard knocks have a place and value, but hard thinking goes farther in less time. ~ henry-ford, @wisdomtrove
79:If you have real, internal value, you don't need a loud, expensive imitation. ~ denis-waitley, @wisdomtrove
80:Life is a value to be bought and thinking is the only coin noble enough to buy it. ~ ayn-rand, @wisdomtrove
81:You don't get paid for the hour. You get paid for the value you bring to the hour. ~ jim-rohn, @wisdomtrove
82:As I get older, I realize that the thing I value the most is good-heartednes s. ~ alice-walker, @wisdomtrove
83:Health is like money, we never have a true idea of its value until we lose it. ~ josh-billings, @wisdomtrove
84:The true measure of the value of any business leader and manager is performance. ~ brian-tracy, @wisdomtrove
85:A world without delight and without affection is a world destitute of value. ~ bertrand-russell, @wisdomtrove
86:Of what value is a civilization that can't toast a piece of bread as ordered? ~ haruki-murakami, @wisdomtrove
87:What value has compassion that does not take its object in its arms? ~ antoine-de-saint-exupery, @wisdomtrove
88:You will be paid in direct proportion to the value you create in the marketplace. ~ t-harv-eker, @wisdomtrove
89:A man's opinions are generally of much more value than his arguments. ~ oliver-wendell-holmes-jr, @wisdomtrove
90:A man who dares to waste one hour of time has not discovered the value of life. ~ charles-darwin, @wisdomtrove
91:Life has value only when it has something valuable as its object. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
92:The value of the individual does not lie in him. He receives it by union with Christ. ~ c-s-lewis, @wisdomtrove
93:Treat everyone you meet as if they have infinite value because in God's eyes they do ~ joyce-meyer, @wisdomtrove
94:The major value in life is not what you get. The major value in life is what you become. ~ jim-rohn, @wisdomtrove
95:Excellence comes from human beings doing things of value that customers find memorable. ~ tom-peters, @wisdomtrove
96:The greater the potential for reward in the value portfolio, the less risk there is. ~ warren-buffet, @wisdomtrove
97:There is no love without friendship. Passion alone does not form relationships of value. ~ bruce-lee, @wisdomtrove
98:No birth is an accident, No experience is without meaning, and no life is without value. ~ gary-zukav, @wisdomtrove
99:The reason I beat the Austrians is, they did not known the value of five minutes ~ napoleon-bonaparte, @wisdomtrove
100:Value yourself. The only people who appreciate a doormat are people with dirty shoes. ~ leo-buscaglia, @wisdomtrove
101:Very few modern people think Friendship a love of comparable value or even a love at all. ~ c-s-lewis, @wisdomtrove
102:Saying that cultural objects have value is like saying that telephones have conversations. ~ brian-eno, @wisdomtrove
103:We've greatly exaggerated the risk of sinking, without celebrating the value of swimming. ~ seth-godin, @wisdomtrove
104:Listening without bias or distraction is the greatest value you can pay another person. ~ denis-waitley, @wisdomtrove
105:There can be as much value in the blink of an eye as in months of rational analysis. ~ malcolm-gladwell, @wisdomtrove
106:You will find that you survive humiliation. And that's an experience of incalculable value. ~ t-s-eliot, @wisdomtrove
107:I've never once met a successful blogger who questioned the personal value of what she did. ~ seth-godin, @wisdomtrove
108:The value of life lies not in the length of days, but in the use, we make of them. ~ michel-de-montaigne, @wisdomtrove
109:Understand the acute difference between the cost of something and the value of something. ~ robin-sharma, @wisdomtrove
110:Be always resolute with the present hour. Every moment is of infinite value. ~ johann-wolfgang-von-goethe, @wisdomtrove
111:Cost does not equal value... and low cost parts decrease brand equity for a very long time. ~ tom-peters, @wisdomtrove
112:I value this delicious home-feeling as one of the choicest gifts a parent can bestow. ~ washington-irving, @wisdomtrove
113:The more low value tasks you outsource, the more time you have to do higher value stuff. ~ celestine-chua, @wisdomtrove
114:Reverence is simply the experience of accepting that all Life is, in and of itself, of value. ~ gary-zukav, @wisdomtrove
115:Art is a selective re-creation of reality according to an artist’s metaphysical value judgments. ~ ayn-rand, @wisdomtrove
116:Bad times have a scientific value. These are occasions a good learner would not miss. ~ ralph-waldo-emerson, @wisdomtrove
117:I am simply unable to understand the value placed by so many people upon great wealth. ~ theodore-roosevelt, @wisdomtrove
118:It is easier to reach our potential when we learn the value of including others in our quest. ~ john-wooden, @wisdomtrove
119:The opinion of 10,000 men is of no value if none of them know anything about the subject. ~ marcus-aurelius, @wisdomtrove
120:The value of a man should be seen in what he gives and not in what he is able to receive. ~ albert-einstein, @wisdomtrove
121:Price, n. Value, plus a reasonable sum for the wear and tear of conscience in demanding it. ~ ambrose-bierce, @wisdomtrove
122:The alchemists in their search for gold discovered many other things of greater value. ~ arthur-schopenhauer, @wisdomtrove
123:There is, it seems to us, At best, only a limited value In the knowledge derived from experience. ~ t-s-eliot, @wisdomtrove
124:A certain degree of neurosis is of inestimable value as a drive, especially to a psychologist. ~ sigmund-freud, @wisdomtrove
125:If you value your safety, avoid holy places founded in the name of peace and brotherhood. ~ ashleigh-brilliant, @wisdomtrove
126:Love is to recognize that the other person is a person, is precious, is important and has value. ~ jean-vanier, @wisdomtrove
127:Outstanding leaders have a sense of mission, a belief in themselves and the value of their work. ~ brian-tracy, @wisdomtrove
128:Sincerity makes the very least person to be of more value than the most talented hypocrite. ~ charles-spurgeon, @wisdomtrove
129:Most of the things that give life its depth, meaning, and value are impervious to science. ~ rachel-naomi-remen, @wisdomtrove
130:Riches are of no value in themselves; their use is discovered only in that which they procure. ~ samuel-johnson, @wisdomtrove
131:The approval of such men, who do not even stand well in their own eyes, has no value for him. ~ marcus-aurelius, @wisdomtrove
132:The chief value of money lies in the fact that one lives in a world in which it is overestimated. ~ h-l-mencken, @wisdomtrove
133:There is great value in disaster. All our mistakes are burned up. Thank God we can start a new. ~ thomas-edison, @wisdomtrove
134:If truth is a value it is because it is true and not because it is brave to speak it. ~ william-somerset-maugham, @wisdomtrove
135:Scarcity of self value cannot be remedied by money, recognition, affection, attention or influence. ~ gary-zukav, @wisdomtrove
136:We have long felt that the only value of stock forecasters is to make fortune-tellers look good. ~ warren-buffet, @wisdomtrove
137:We sometimes had those little rubs which Providence sends to enhance the value of its favors. ~ oliver-goldsmith, @wisdomtrove
138:Education without social action is a one-sided value because it has no true power potential. ~ martin-luther-king, @wisdomtrove
139:He has robbed me, yet he has given me something of greater value . . . he has given to me myself. ~ hermann-hesse, @wisdomtrove
140:If one doesn't value logic, what logical argument would you invoke to prove they should value logic? ~ sam-harris, @wisdomtrove
141:Value is that which one acts to gain and/or keep. Virtue is the act by which one aims and/or keeps it. ~ ayn-rand, @wisdomtrove
142:When we intentionally seek out the difficult tasks, we're much more likely to actually create value. ~ seth-godin, @wisdomtrove
143:Q: In all the universe is there one single thing of value?   M: Yes, the power of love. ~ sri-nisargadatta-maharaj, @wisdomtrove
144:The value of a relationship is in direct proportion to the time that you invest in the relationship. ~ brian-tracy, @wisdomtrove
145:Civilization will reach maturity only when it learns to value diversity of character and of ideas. ~ arthur-c-carke, @wisdomtrove
146:Every positive value has its price in negative terms... the genius of Einstein leads to Hiroshima. ~ pablo-picasso, @wisdomtrove
147:It is setting a high value upon our opinions to roast men and women alive on account of them. ~ michel-de-montaigne, @wisdomtrove
148:Life is a process of accumulation. We either accumulate the debt or the value, the regret or the equity. ~ jim-rohn, @wisdomtrove
149:To be able to grasp something of value, sometimes you have to perform seemingly inefficient acts. ~ haruki-murakami, @wisdomtrove
150:Why do we value leadership, connection and grace? Because it's scarce, and that scacity creates value. ~ seth-godin, @wisdomtrove
151:If you believe in your value, how could it possibly be appropriate to hide it from people who need it? ~ t-harv-eker, @wisdomtrove
152:What we obtain too cheap, we esteem too lightly; it is dearness only that gives everything its value. ~ thomas-paine, @wisdomtrove
153:Without civic morality communities perish; without personal morality their survival has no value. ~ bertrand-russell, @wisdomtrove
154:Customers pay only for what is of use to them and gives them value. Nothing else constitutes quality. ~ peter-drucker, @wisdomtrove
155:Life is sacred, that is to say, it is the supreme value, to which all other values are subordinate. ~ albert-einstein, @wisdomtrove
156:Only the skilled can judge the skillfulness, but that is not the same as judging the value of the result. ~ c-s-lewis, @wisdomtrove
157:My principal business is giving commercial value to the brilliant - but misdirected - ideas of others. ~ thomas-edison, @wisdomtrove
158:I'm not dismissing the value of higher education; I'm simply saying it comes at the expense of experience. ~ steve-jobs, @wisdomtrove
159:It seems impossible for a man to learn the value of money without first having to learn to waste it. ~ william-faulkner, @wisdomtrove
160:The moral faculties are generally and justly esteemed as of higher value than the intellectual powers. ~ charles-darwin, @wisdomtrove
161:To substitute judgments of fact for judgments of value is a sign of pedantic and borrowed criticism. ~ george-santayana, @wisdomtrove
162:Grief can take care if itself, but to get the full value of a joy you must have somebody to divide it with. ~ mark-twain, @wisdomtrove
163:We will never recognize the true value of our own lives until we affirm the value in the life of others. ~ ronald-reagan, @wisdomtrove
164:From my mother I learned the value of prayer, how to have dreams and believe I could make them come true. ~ ronald-reagan, @wisdomtrove
165:The only moral that is of any value is that which arises inevitably from the whole cast of the author's mind. ~ c-s-lewis, @wisdomtrove
166:To prove that the Americans ought not to be free, we are obliged to deprecate the value of freedom itself. ~ edmund-burke, @wisdomtrove
167:God sees us with the eyes of a Father. He sees our defects, errors and blemishes. But He also sees our value. ~ max-lucado, @wisdomtrove
168:not judging truth to be in nature better than falsehood, but setting a value upon both according to interest. ~ john-dryden, @wisdomtrove
169:Pathos, piety, courage, they exist, but are identical, and so is filth. Everything exists, nothing has value. ~ e-m-forster, @wisdomtrove
170:Promise yourself to make all your friends know there is something in them that is special and that you value. ~ john-wooden, @wisdomtrove
171:The &
172:Knowledge has value only insofar as it contributes to the all-round development of the whole nature of man. ~ rudolf-steiner, @wisdomtrove
173:All wealth comes from adding value, from producing more, better, cheaper, faster, and easier than someone else. ~ brian-tracy, @wisdomtrove
174:We get paid for bringing value to the marketplace. It takes time,... but we get paid for the value, not the time. ~ jim-rohn, @wisdomtrove
175:Money is of value for what it buys, and in love it buys time, place, intimacy, comfort, and a private corner alone. ~ mae-west, @wisdomtrove
176:Once I began to consider everything as being of potential interest, objects released latent layers of value. ~ alain-de-botton, @wisdomtrove
177:When Proust urges us to evaluate the world properly, he repeatedly reminds us of the value of modest scenes. ~ alain-de-botton, @wisdomtrove
178:Love of truth shows itself in this, that a man knows how to find and value the good in everything. ~ johann-wolfgang-von-goethe, @wisdomtrove
179:The hardness of a diamond is part of its usefulness, but its true value is in the light that shines through it. ~ b-k-s-iyengar, @wisdomtrove
180:When a new idea comes our way, we must put it on our mental scales and weigh it carefully before deciding its value. ~ jim-rohn, @wisdomtrove
181:You want it to be hard. If it's hard, then that means others can't do it easily and you can charge for that value. ~ seth-godin, @wisdomtrove
182:A person's utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. ~ david-hume, @wisdomtrove
183:A subtle thought that is in error may yet give rise to fruitful inquiry that can establish truths of great value. ~ isaac-asimov, @wisdomtrove
184:Death's stamp gives value to the coin of life; making it possible to buy with life what is truly precious. ~ rabindranath-tagore, @wisdomtrove
185:Don't educate your children to be rich. Educate them to be happy, so they know the value of things, not the price. ~ victor-hugo, @wisdomtrove
186:You've never lived what you are thinking, and that isn't good. Only the ideas we actually live are of any value. ~ hermann-hesse, @wisdomtrove
187:Each close you use should be an educational process by which you are able to raise the value in the prospect's mind. ~ zig-ziglar, @wisdomtrove
188:Never follow the crowd in what you do; the crowd has never produced anything of lasting quality, value or beauty. ~ denis-waitley, @wisdomtrove
189:Bullhorns are overrated: having ten times as many Twitter followers generates approximately zero times as much value. ~ seth-godin, @wisdomtrove
190:Great is wisdom; infinite is the value of wisdom. It cannot be exaggerated; it is the highest achievement of man. ~ thomas-carlyle, @wisdomtrove
191:The tendency to claim God as an ally for our partisan value and ends is the source of all religious fanaticism. ~ reinhold-niebuhr, @wisdomtrove
192:I have always been a huge believer in the inestimable value good mentoring can contribute to any nascent business ~ richard-branson, @wisdomtrove
193:Knowing them to be superficial, give no value to your experiences, forget them as soon as they are over. ~ sri-nisargadatta-maharaj, @wisdomtrove
194:The critical investment factor is determining the intrinsic value of a business and paying a fair or bargain price. ~ warren-buffet, @wisdomtrove
195:Investment students need only two well-taught courses - How to Value a Business and How to Think About Market Prices ~ warren-buffet, @wisdomtrove
196:Snobbishness, like hypocrisy, is a check upon behaviour whose value from a social point of view has been underrated. ~ george-orwell, @wisdomtrove
197:The passing moment is all we can be sure of; it is only common sense to extract its utmost value from it. ~ william-somerset-maugham, @wisdomtrove
198:Religion and philosophy have their value, but in the end all we can do is open to mystery and live a path with heart ~ jack-kornfield, @wisdomtrove
199:Stop determining your worth and value by what other people say. Be determined by what the Word of God (scriptures)says. ~ joyce-meyer, @wisdomtrove
200:The major value of reaching goals is not to acquire it, but it's the person you become while you're working to acquire it. ~ jim-rohn, @wisdomtrove
201:There is more value in a little study of humility and in a single act of it than in all the knowledge in the world. ~ teresa-of-avila, @wisdomtrove
202:Pride is the recognition of the fact that you are your own highest value and, like all of man's values, it has to be earned. ~ ayn-rand, @wisdomtrove
203:The value given to the testimony of any feeling must depend on our whole philosophy, not our whole philosophy on a feeling. ~ c-s-lewis, @wisdomtrove
204:My dreams are worthless, my plans are dust, my goals are impossible. All are of no value unless they are followed by action. ~ og-mandino, @wisdomtrove
205:Why drown yourself with work that is not of pertinent value to you when you can outsource it for $5, $8, or $10 an hour? ~ celestine-chua, @wisdomtrove
206:I value self-discipline, but creating systems that make it next to impossible to misbehave is more reliable than self-control. ~ tim-ferris, @wisdomtrove
207:Positive self-esteem is the quality of simply saying thank you and accepting any value that is attributed to you by others. ~ denis-waitley, @wisdomtrove
208:What comes after victory? Why do people value victory so much? What is &
209:Generally, there is a lot of truth value in stepping back, observing, then logically generalizing the extremes of what you see. ~ criss-jami, @wisdomtrove
210:Money is a function of value creation. The more value you create for other people, the higher the sales of your organization. ~ robin-sharma, @wisdomtrove
211:Productivity = creating value and delivering it to people. All other busywork is unproductive fluff and should be minimized. ~ steve-pavlina, @wisdomtrove
212:How can we expect people to put value on our work when we don't value ourselves enough to set and hold uncomfortable boundaries? ~ brene-brown, @wisdomtrove
213:Don't underestimate the value of Doing Nothing, of just going along, listening to all the things you can't hear, and not bothering. ~ a-a-milne, @wisdomtrove
214:For some reason people take their cues from price action rather than from values. Price is what you pay. Value is what you get. ~ warren-buffet, @wisdomtrove
215:The longer we live the more we think and the higher the value we put on friendship and tenderness towards parents and friends. ~ samuel-johnson, @wisdomtrove
216:The only imaginative prose writer of the slightest value who has appeared among the English-speaking races for some years past. ~ george-orwell, @wisdomtrove
217:When a man sells eleven ounces for twelve, he makes a compact with the devil, and sells himself for the value of an ounce. ~ henry-ward-beecher, @wisdomtrove
218:Never underestimate the value of an idea. Every positive idea has within its potential for success if it is managed properly. ~ robert-h-schuller, @wisdomtrove
219:When we love and respect people, revealing to them their value, they can begin to come out from behind the walls that protect them. ~ jean-vanier, @wisdomtrove
220:Ideas are cheap and abundant; what is of value is the effective placement of those ideas into situations that develop into action. ~ peter-drucker, @wisdomtrove
221:We can discover this meaning in life in three different ways: 1. by doing a deed; 2. by experiencing a value; and 3. by suffering. ~ viktor-frankl, @wisdomtrove
222:You shouldn't own common stocks if a 50 per cent decrease in their value in a short period of time would cause you acute distress. ~ warren-buffet, @wisdomtrove
223:A dogmatic belief in objective value is necessary to the very idea of a rule which is not tyranny or an obedience which is not slavery. ~ c-s-lewis, @wisdomtrove
224:The human mind has no more power of inventing a new value than of planting a new sun in the sky or a new primary color in the spectrum. ~ c-s-lewis, @wisdomtrove
225:There are times when you have low value tasks that can’t be cut away. They simply have to be done. That’s what outsourcing is for. ~ celestine-chua, @wisdomtrove
226:We want to get full value out of labour so that we may be able to pay it full value. It is use - not conservation - that interests us. ~ henry-ford, @wisdomtrove
227:Your paycheck is not your employer's responsibility, it's your responsibility. Your employer has no control over your value, but you do. ~ jim-rohn, @wisdomtrove
228:Attention is a bit like real estate, in that they're not making any more of it. Unlike real estate, though, it keeps going up in value. ~ seth-godin, @wisdomtrove
229:Some things have eternal value, and compassion is one of them. I hope we never lose that. Compassion for humans as well as animals. ~ arthur-c-carke, @wisdomtrove
230:What is a god? A god is a personification of a motivating power of a value system that functions in human life and in the universe. ~ joseph-campbell, @wisdomtrove
231:As nobody can possibly tell me whether one's writing is bad or good, the only certain value is one's own pleasure. I am sure of that. ~ virginia-woolf, @wisdomtrove
232:Character is a mark cut upon something, and this indelible mark determines the only true value of all people and all their work. ~ orison-swett-marden, @wisdomtrove
233:I have often observed that resignation is never so perfect as when the blessing denied begins to lose somewhat of its value in our eyes. ~ jane-austen, @wisdomtrove
234:People around the world are confusing the therapeutic value of self-expression with permission to manipulate others with their wounds. ~ caroline-myss, @wisdomtrove
235: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
236:Science can only ascertain what is, but not what should be, and outside of its domain value judgements of all kinds remain necessary. ~ albert-einstein, @wisdomtrove
237:I outsource because it makes me more effective. It helps me focus on the high value, 20% tasks that make the biggest impact in my life. ~ celestine-chua, @wisdomtrove
238:The value of getting to your goals lives not in reaching the goal but what the talents/strengths/capabilities the journey reveals to you. ~ robin-sharma, @wisdomtrove
239:We must look at our life without sentimentality, exaggeration or idealism. Does what we are choosing reflect what we most deeply value? ~ jack-kornfield, @wisdomtrove
240:What could I say to you that would be of value, except that perhaps you seek too much, that as a result of your seeking you cannot find. ~ hermann-hesse, @wisdomtrove
241:Education without direction is a one-sided social value. Direct action without education is a meaningless expression of pure energy. ~ martin-luther-king, @wisdomtrove
242:For religion all men are equal, as all pennies are equal, because the only value of any of them is that they bear the image of the king. ~ g-k-chesterton, @wisdomtrove
243:We should seek the truth without hesitation; and, if we refuse it, we show that we value the esteem of men more than the search for truth. ~ blaise-pascal, @wisdomtrove
244:What value is there in faith without works? And what are they worth if they are not united to the merits of Jesus Christ, our only good? ~ teresa-of-avila, @wisdomtrove
245:Humility - the discipline of putting others ahead of self, the choice to value others above self - is, at its core, a matter of faith. ~ charles-r-swindoll, @wisdomtrove
246:Ignorance is death, knowledge is life. Life is of very little value, if it is a life in the dark, groping through ignorance and misery. ~ swami-vivekananda, @wisdomtrove
247:It is not advisable to venture unsolicited opinions. You should spare yourself the embarrassing discovery of their exact value to your listener. ~ ayn-rand, @wisdomtrove
248:The one thing you can do is to do nothing. Wait . . . You will find that you survive humiliation and hat's an experience of incalculable value. ~ t-s-eliot, @wisdomtrove
249:The value of three things is justly appreciated by all classes of men: youth, by the old; health, by the diseased; and wealth, by the needy. ~ omar-khayyam, @wisdomtrove
250:The value of time, that is of being a little ahead of your opponent, often provides greater advantage than superior numbers or greater resources. ~ sun-tzu, @wisdomtrove
251:Friendship is unnecessary, like philosophy, like art... It has no survival value; rather it is one of those things that give value to survival. ~ c-s-lewis, @wisdomtrove
252:Intrinsic value can be defined simply: It is the discounted value of the cash that can be taken out of a business during its remaining life. ~ warren-buffet, @wisdomtrove
253:It is easier to discover a deficiency in individuals, in states, and in Providence, than to see their real import and value. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
254:It is easy to sympathize at a distance,' said an old gentleman with a beard. &
255:The value we create is directly related to how much valuable information we can produce, how much trust we can earn, and how often we innovate. ~ seth-godin, @wisdomtrove
256:When you chase a dream, you learn about yourself. You learn your capabilities and limitations, and the value of hard work and persistence. ~ nicholas-sparks, @wisdomtrove
257:Much of the Western world emphasizes rationality and reason, but overlooks or ignores the enormous value of intuition and instinctive wisdom. ~ shakti-gawain, @wisdomtrove
258:People around the world are confusing the therapeutic value of self-expression with permission to manipulate others with their wounds. ~ norman-vincent-peale, @wisdomtrove
259:Trust your Heart. Value its intuition.  Choose to let go of fear, and to open to the true and you will awaken to the freedom, clarity and joy of Being ~ mooji, @wisdomtrove
260:The Kingdom of Heaven, O man, requires no other price than yourself. The value of it is yourself. Give yourself for it and you shall have it. ~ saint-augustine, @wisdomtrove
261:The value of the personal relationship to all things is that it creates intimacy and intimacy creates understanding and understanding creates love. ~ anais-nin, @wisdomtrove
262:To endure life remains, when all is said, the first duty of all living being Illusion can have no value if it makes this more difficult for us. ~ sigmund-freud, @wisdomtrove
263:In other words, the percentage change in book value in any given year is likely to be reasonably close to that year's change in intrinsic value. ~ warren-buffet, @wisdomtrove
264:It is not advisable ... to venture unsolicited opinions. You should spare yourself the embarrassing discovery of their exact value to your listener. ~ ayn-rand, @wisdomtrove
265:Love is not a mere emotion or sentiment. It is the lucid and ardent responses of the whole person to a value that is revealed to him as perfect. ~ thomas-merton, @wisdomtrove
266:Realize that you earn income by providing value - not time - so find a way to provide your best value to others, and charge a fair price for it. ~ steve-pavlina, @wisdomtrove
267:The places in which we are seen and heard are holy places. They remind us of our value as human beings. They give us the strength to go on. ~ rachel-naomi-remen, @wisdomtrove
268:The value of a moment is immeasurable. The power of just ONE moment can propel you to success and happiness or chain you to failure and misery. ~ steve-maraboli, @wisdomtrove
269:What the customer buys and considers value is never a product. It is always utility, that is, what a product or a service does for the customer. ~ peter-drucker, @wisdomtrove
270:Before you come alive, life is nothing; it &
271:Now the only moral value is courage, which is useful here for judging the puppets and chatterboxes who pretend to speak in the name of the people. ~ albert-camus, @wisdomtrove
272:Such a value system might be responsible for the fact that the burden of unavoidable unhappiness is increased by unhappiness about being unhappy. ~ viktor-frankl, @wisdomtrove
273:The real value of setting and achieving goals lies not in the rewards you receive, but in the person you become as a result of reaching your goals. ~ robin-sharma, @wisdomtrove
274:The forms have value only so far as they are expressions of the life within. If they have ceased to express life, crush them out without mercy. ~ swami-vivekananda, @wisdomtrove
275:The value of myth is that it takes all the things you know and restores to them the rich significance which has been hidden by the veil of familiarity. ~ c-s-lewis, @wisdomtrove
276:Tragedy and comedy are simply questions of value; a little misfit in life makes us laugh; a great one is tragedy and cause for expression of grief. ~ elbert-hubbard, @wisdomtrove
277:Knowledge and know-how are the real sources of value and riches. You can learn anything you need to learn to achieve any goal you can set for yourself. ~ brian-tracy, @wisdomtrove
278:Rich people believe in themselves. They believe in their value and in their ability to deliver it. Poor people don't. That's why they need "guarantees." ~ t-harv-eker, @wisdomtrove
279:The value of money is that with it we can tell any man to go to the devil. It is the sixth sense which enables you to enjoy the other five. ~ william-somerset-maugham, @wisdomtrove
280:Even though human life may be the most precious thing on earth, we always behave as if there were something of higher value than human life. ~ antoine-de-saint-exupery, @wisdomtrove
281:Moving from an objective statement of fact to a subjective statement of value does not work, because it leaves open questions that have not been answered. ~ david-hume, @wisdomtrove
282:Attention is what creates value. Artworks are made as well by how people interact with them - and therefore by what quality of interaction they can inspire. ~ brian-eno, @wisdomtrove
283:If money help a man to do good to others, it is of some value; but if not, it is simply a mass of evil, and the sooner it is got rid of, the better. ~ swami-vivekananda, @wisdomtrove
284:Market price, while used exclusively to value our investments in minority positions, is not a relevant factor when applied to our controlling interests. ~ warren-buffet, @wisdomtrove
285:The Penguin books are splendid value for sixpence, so splendid that if other publishers had any sense they would combine against them and suppress them. ~ george-orwell, @wisdomtrove
286:A single man has not nearly the value he would have in a state of union. He is an incomplete animal. He resembles the odd half of a pair of scissors. ~ benjamin-franklin, @wisdomtrove
287:Oh, my Lord! How true it is that whoever works for you is paid in troubles! And what a precious price to those who love you if we understand its value. ~ teresa-of-avila, @wisdomtrove
288:Professional politicians like to talk about the value of experience in government. Nuts! The only experience you gain in politics is how to be political. ~ ronald-reagan, @wisdomtrove
289:The major reason for setting a goal is for what it makes of you to accomplish it. What it makes of you will always be the far greater value than what you get. ~ jim-rohn, @wisdomtrove
290:People value that part of knowledge which is known. They do not know how to avail themselves of the Unknown in order to reach knowledge. Is this not misguided? ~ zhuangzi, @wisdomtrove
291:No person that has enjoyed the sweets of liberty can be insensible of its infinite value, or can reflect on its reverse without horror and detestation ~ alexander-hamilton, @wisdomtrove
292:Cultural objects have no notable identity outside of that which we confer upon them. Their value is entirely a product of the interaction that we have with them. ~ brian-eno, @wisdomtrove
293:Just as modern man consumes both too many calories and calories of no nutritional value, information workers eat data both in excess and from the wrong sources. ~ tim-ferris, @wisdomtrove
294:Consciously paying more for a stock than its calculated value - in the hope that it can soon be sold for a still-higher price - should be labelled speculation ~ warren-buffet, @wisdomtrove
295:The nation behaves well if it treats the natural resources as assets which it must turn over to the next generation increased; and not impaired in value. ~ theodore-roosevelt, @wisdomtrove
296:Each class preaches the importance of those virtues it need not exercise. The rich harp on the value of thrift, the idle grow eloquent over the dignity of labor. ~ oscar-wilde, @wisdomtrove
297:Get around people who have something of value to share with you. Their impact will continue to have a significant effect on your life long after they have departed. ~ jim-rohn, @wisdomtrove
298:If one wishes to know love, one must live love, in action. Thoughts, readings and discourse on love are of value only as they present questions to be acted upon. ~ leo-buscaglia, @wisdomtrove
299:All of the books in the world contain no more information than is broadcast as video in a single large American city in a single year. Not all bits have equal value. ~ carl-sagan, @wisdomtrove
300:In my experience scientific objectivists can display a sort of macho intellectualism, which delights in reducing all that humans most value to just this or just that. ~ tim-freke, @wisdomtrove
301:Mind you, there is no value in learning. You are all mistaken in learning. The only value of knowledge is in the strengthening, the disciplining, of the mind. ~ swami-vivekananda, @wisdomtrove
302:We suffer much agony because we try to get from people what only God can give us, which is a sense of worth and value. Look to God for what you need, not to people. ~ joyce-meyer, @wisdomtrove
303:Accept the priceless gift - the joy of work. Apply the greatest value in life: love people and serve them. You will attract big and generous portions of success. ~ w-clement-stone, @wisdomtrove
304:If we attach more importance to what other people believe than to what we know to be true - if we value belonging over being - we will not attain authenticity. ~ nathaniel-branden, @wisdomtrove
305:Money is multiplied in practical value depending on the number of W's you control in your life: what you do, when you do it, where you do it, and with whom you do it. ~ tim-ferris, @wisdomtrove
306:Romantic love is a passionate spiritual-emotional-sexual attachment between a man and a woman that reflects a high regard for the value of each other's person. ~ nathaniel-branden, @wisdomtrove
307:Almost all stress, tension, anxiety, and frustration, both in life and in work, comes from doing one thing while you believe and value something completely different. ~ brian-tracy, @wisdomtrove
308:A love that does not discriminate seems to me to forfeit a part of its own value, by doing an injustice to its object; and secondly, not all men are worthy of love. ~ sigmund-freud, @wisdomtrove
309:He who is well acquainted with the text of scripture, is a distinguished theologian. For a Bible passage or text is of more value than the comments of four authors. ~ martin-luther, @wisdomtrove
310:Seriousness is an accident of time. It consists of putting too high a value on time. In eternity there is no time. Eternity is a moment, just long enough for a joke ~ hermann-hesse, @wisdomtrove
311:The value of liberty was thus enhanced in our estimation by the difficulty of its attainment, and the worth of characters appreciated by the trial of adversity. ~ george-washington, @wisdomtrove
312:You are an uncut gemstone of priceless value. Cut and polish your potential with knowledge, skills and service and you will be in great demand throughout your life. ~ denis-waitley, @wisdomtrove
313:If someone is in the same state of mind and doesn't seek to block your success, you have a friend. Such friends are rare, and if you find such a friend, value them. ~ frederick-lenz, @wisdomtrove
314:I want my life to have had more value than just acquiring stuff and living comfortably. I may die rich, or I may die broke. But I won't die with my music still in me. ~ steve-pavlina, @wisdomtrove
315:We all should know that diversity makes for a rich tapestry, and we must understand that all the threads of the tapestry are equal in value no matter what their color. ~ maya-angelou, @wisdomtrove
316:Everything of value that people get from religion can be had more honestly, without presuming anything on insufficient evidence. The rest is self-deception, set to music. ~ sam-harris, @wisdomtrove
317:I have always believed, and I still believe, that whatever good or bad fortune may come our way we can always give it meaning and transform it into something of value. ~ hermann-hesse, @wisdomtrove
318:I have discovered the value of psychology and psychiatry, that their teachings can undo knots in us and permit life to flow again and aid us in becoming more truly human. ~ jean-vanier, @wisdomtrove
319:Joy, feeling one’s own value, being appreciated and loved by others, feeling useful and capable of production are all factors of enormous value for the human soul. ~ maria-montessori, @wisdomtrove
320:Praise, like gold and diamonds, owes its value only to its scarcity. It becomes cheap as it becomes vulgar, and will no longer raise expectation or animate enterprise. ~ samuel-johnson, @wisdomtrove
321:Too often, a vast collection of possessions ends up possessing its owner. The asset I most value, aside from health, is interesting, diverse, and long-standing friends. ~ warren-buffet, @wisdomtrove
322:Equality before the law is probably forever unattainable. It is a noble ideal, but it can never be realized, for what men value in this world is not rights but privileges. ~ h-l-mencken, @wisdomtrove
323:My battles with addiction definitely shaped how I am now. They really made me deeply appreciate human contact. And the value of friends and family, how precious that is. ~ robin-williams, @wisdomtrove
324:You increase your productivity and creativity exponentially when you think about the right things at the right time and have the tools to capture your value-added thinking. ~ david-allen, @wisdomtrove
325:Humility must accompany all our actions, must be with us everywhere; for as soon as we glory in our good works they are of no further value to our advancement in virtue. ~ saint-augustine, @wisdomtrove
326:It is of practical value to learn to like yourself. Since you must spend so much time with yourself you might as well get some satisfaction out of the relationship. ~ norman-vincent-peale, @wisdomtrove
327:It would have been sad for me to spend my life just trying to superimpose stuff on people rather than trying to encourage them to look within themselves for what's of value. ~ fred-rogers, @wisdomtrove
328:A level of mental maturity is reached when nothing external is of any value and the heart is ready to relinquish all. Then the real has a chance and it grasps it. ~ sri-nisargadatta-maharaj, @wisdomtrove
329:Don't sell out your virtue and your value for something you think you want. Judas got the money, but he threw it all away and hung himself because he was so unhappy with himself. ~ jim-rohn, @wisdomtrove
330:We cannot diminish the value of one category of human life - the unborn - without diminishing the value of all human life . . . there is no cause more important. ~ ronald-reagan, @wisdomtrove
331:There's nothing of any importance in life ‚ except how well you do your work. Nothing. Only that. Whatever else you are, will come from that. It's the only measure of human value. ~ ayn-rand, @wisdomtrove
332:As mankind becomes more enlightened to know their real interests, they will esteem the value of agriculture; they will find it in their natural&
333:The value of culture is its effect on character. It avails nothing unless it ennobles and strengthens that. Its use is for life. Its aim is not beauty but goodness. ~ william-somerset-maugham, @wisdomtrove
334:Each of us has a soul, but we forget to value it. We don't remember that we are creatures made in the image of God. We don't understand the great secrets hidden inside of us. ~ teresa-of-avila, @wisdomtrove
335:I have no idea about what death is, but because I have been in association with it so intimately, I have a much greater sense of the value of life and of what life can be. ~ rachel-naomi-remen, @wisdomtrove
336:There is not one life that doesn’t add tremendous value to the whole. Somewhere inside of us we know this to be true; we hear the call to head in the direction of this bigger life. ~ debbie-ford, @wisdomtrove
337:There is no value-judgment more important to a man&
338:We value virtue but do not discuss it. The honest bookkeeper, the faithful wife, the earnest scholar get little of our attention compared to the embezzler, the tramp, the cheat. ~ john-steinbeck, @wisdomtrove
339:Market prices for stocks fluctuate at great amplitudes around intrinsic value but, over the long term, intrinsic value is virtually always reflected at some point in market price. ~ warren-buffet, @wisdomtrove
340:We’re so engaged in doing things to achieve purposes of outer value that we forget that the inner value, the rapture that is associated with being alive, is what it’s all about. ~ joseph-campbell, @wisdomtrove
341:&
342:I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinions of himself than on the opinions of others. ~ marcus-aurelius, @wisdomtrove
343:Remember, nothing you perceive is your own. Nothing of value can come to you from outside; it is only your own feeling and understanding that are relevant and revealing. ~ sri-nisargadatta-maharaj, @wisdomtrove
344:When you renounce something, you’re tied to it. The only way to get out of this is to see through it. Don’t renounce it, see through it. Understand its true value and you won’t. ~ anthony-de-mello, @wisdomtrove
345:History is full of people who out of fear, or ignorance, or lust for power has destroyed knowledge of immeasurable value which truly belongs to us all. We must not let it happen again. ~ carl-sagan, @wisdomtrove
346:Because of this inner busyness, which is going on almost all the time, we are liable either to miss a lot of the texture of our life experience or to discount its value and meaning. ~ jon-kabat-zinn, @wisdomtrove
347:The value of life lies not in the length of days, but in the use, we make of them... Whether you find satisfaction in life depends not on your tale of years, but on your will. ~ michel-de-montaigne, @wisdomtrove
348:We must all wage an intense, lifelong battle against the constant downward pull. If we relax, the bugs and weeds of negativity will move into the garden and take away everything of value. ~ jim-rohn, @wisdomtrove
349:Kitsch is: a species of beauty, which, as it is florid and superficial, pleases at first; but soon palls upon the taste, and is rejected with disdain, at least rated at much lower value. ~ david-hume, @wisdomtrove
350:The very word &
351:Art, if it is to be reckoned as one of the great values of life, must teach man humility, tolerance, wisdom and magnanimity. The value of art is not beauty, but right action. ~ william-somerset-maugham, @wisdomtrove
352:I've argued with the senators and congressmen I've talked to. You don't want to be too little too late. If you buy them at the right price, you may be buying two trillion of face value. ~ warren-buffet, @wisdomtrove
353:&
354:Long ago, Ben Graham taught me that "Price is what you pay; value is what you get." Whether we're talking about socks or stocks, I like buying quality merchandise when it is marked down. ~ warren-buffet, @wisdomtrove
355:We aren't bodies at all; who we are is the love inside us, and it is that love alone that determines our value. When our minds are filled with light, there is no room for darkness. ~ marianne-williamson, @wisdomtrove
356:Inner silence promotes clarity of mind. It makes us value the inner world. It trains us to go inside to the source of peace and inspiration when we are faced with problems and challenges. ~ deepak-chopra, @wisdomtrove
357:So much easier to aim for the smallest possible audience, not the largest, to build long-term value among a trusted, delighted tribe, to create work that matters and stands the test of time. ~ seth-godin, @wisdomtrove
358:When we are seen by the heart, we are seen for who we are. We are valued in our uniqueness by those who are able to see us in this way and we become able to know and value ourselves. ~ rachel-naomi-remen, @wisdomtrove
359:Guard well you spare moments. They are like uncut diamonds. Discard them and their value will never be known. Improve them and they will become the brightest gems in a useful life.   ~ ralph-waldo-emerson, @wisdomtrove
360:The product has to work. It has to be a good product. An enormous number of them are all hype with no value at all. People get into them because they want to make a lot of quick, easy money. ~ brian-tracy, @wisdomtrove
361:To seek approval is to have no resting place, no sanctuary. Like all judgment, approval encourages a constant striving. It makes us uncertain of who we are and of our true value. This ~ rachel-naomi-remen, @wisdomtrove
362:Transparence is the highest, most liberating value in art - and in criticism - today. Transparence means experiencing the luminousness of the thing in itself, of things being what they are. ~ susan-sontag, @wisdomtrove
363:People can’t live with change if there’s not a changeless core inside them. The key to the ability to change is a changeless sense of who you are, what you are about and what you value.   ~ stephen-r-covey, @wisdomtrove
364:When you are asked to love everybody indiscriminately, that is to love people without any standard, to love them regardless of whether they have any value or virtue, you are asked to love nobody. ~ ayn-rand, @wisdomtrove
365:AIG would be doing fine today. It was one of the ten largest companies in the United States in terms of market value, over 200 billion, the most respected insurer and everything in the world. ~ warren-buffet, @wisdomtrove
366:As an atheist, I think there are lots of things religions get up to which are of value to non-believers - and one of those things is trying to be a bit better than we normally manage to be. ~ alain-de-botton, @wisdomtrove
367:I can tell you from experience that God's help and presence in our lives is vital. He is the Author of all true success and everything that is good-without Him, we can do nothing of true value. ~ joyce-meyer, @wisdomtrove
368:Today people who hold cash equivalents feel comfortable. They shouldn't. They have opted for a terrible long-term asset, one that pays virtually nothing and is certain to depreciate in value. ~ warren-buffet, @wisdomtrove
369:Develop an appreciation for the present moment. Seize every second of your life and savor it. Value your present moments.  Using them up in any self-defeating ways means you've lost them forever. ~ wayne-dyer, @wisdomtrove
370:Stop consuming the headline news every day. – Most news has no long term value. Mainstream media primarily focuses on ‘what’s hot now’ instead of ‘what will be useful tomorrow.’      ~ marc-and-angel-chernoff, @wisdomtrove
371:When we attach value to things that aren’t love—the money, the car, the house, the prestige—we are loving things that can’t love us back. We are searching for meaning in the meaningless. ~ marianne-williamson, @wisdomtrove
372:Develop an appreciation for the present moment. Seize every second of your life and savour it. Value your present moments.  Using them up in any self-defeating ways means you've lost them forever. ~ wayne-dyer, @wisdomtrove
373:Investors making purchases in an overheated market need to recognize that it may often take an extended period for the value of even an outstanding company to catch up with the price they paid. ~ warren-buffet, @wisdomtrove
374:One should not wish anyone disagreeable conditions of life; but for him who is involved in them by chance, they are touchstones of characters and of the most decisive value to man. ~ johann-wolfgang-von-goethe, @wisdomtrove
375:There are four questions of value in life, Don Octavio. What is sacred? Of what is the spirit made? What is worth living for and what is worth dying for? The answer to each is the same. Only love. ~ lord-byron, @wisdomtrove
376:Two things I do value a lot, intimacy and the capacity for joy, didn't seem to be on anyone else s list. I felt like the stranger in a strange land, and decided I'd better not marry the natives. ~ richard-bach, @wisdomtrove
377:If we can fall in love with serving people, creating value, solving problems, building valuable connections and doing work that matters, it makes it far more likely we're going to do important work ~ seth-godin, @wisdomtrove
378:It's actually a rare and precious thing to discover what it is you love to do, and I encourage you to remain unapologetically consumed by it. Be faithful to your gift and very confident in its value. ~ jony-ive, @wisdomtrove
379:I would step in the way of a bullet if it were aimed at my husband. It is not self-sacrifice to die protecting that which you value: If the value is great enough, you do not care to exist without it. ~ ayn-rand, @wisdomtrove
380:It should feel genuinely good to earn income from your blog - you should be driven by a healthy ambition to succeed. If your blog provides genuine value, you fully deserve to earn income from it. ~ steve-pavlina, @wisdomtrove
381:Q: What is the value of spiritual books?  M: They help in dispelling ignorance. They are useful in the beginning, but become a hindrance in the end. One must know when to discard them. ~ sri-nisargadatta-maharaj, @wisdomtrove
382:The journey to wholeness requires that you look honestly, openly, and with courage into yourself, into the dynamics that lie behind what you feel, what you perceive, what you value, and how you act. ~ gary-zukav, @wisdomtrove
383:There is a certain poetic value, and that a genuine one, in this sense of having missed the full meaning of things. There is beauty, not only in wisdom, but in this dazed and dramatic ignorance. ~ g-k-chesterton, @wisdomtrove
384:He that hopes to look back hereafter with satisfaction upon past years must learn to know the present value of single minutes, and endeavour to let no particle of time fall useless to the ground. ~ samuel-johnson, @wisdomtrove
385:The confidence that God is mindful of the individual is of tremendous value in dealing with the disease of fear, for it gives us a sense of worth, of belonging, and of at homeness in the universe. ~ martin-luther, @wisdomtrove
386:You cannot judge the value of a life by its quantity. It is by the joy that you are feeling. The more joyful you are, the longer you live. Let yourself relax and breathe and be free and be joyous.  ~ esther-hicks, @wisdomtrove
387:Anna spoke not only naturally and intelligently, but intelligently and casually, without attaching any value to her own thoughts, yet giving great value to the thoughts of the one she was talking to. ~ leo-tolstoy, @wisdomtrove
388:Courage is a value. My faith is the organizing principle in my life and what underpins my faith is courage and love, and so I have to be in the arena if I'm going to live in alignment with my values. ~ brene-brown, @wisdomtrove
389:In a world that might say one vote doesn't matter... , it does matter because each person is of infinite worth and value to God... Your vote is a declaration of importance as a person and a citizen. ~ billy-graham, @wisdomtrove
390:The sacred sense of beyond, of timelessness, of a world which had an eternal value and the substance of which was divine had been given back to me today by this friend of mine who taught me dancing. ~ hermann-hesse, @wisdomtrove
391:Leadership is not about executive position or title. It is about connection and influence. At its highest, leadership is all about adding value to the world and blessing lives through the work you do. ~ robin-sharma, @wisdomtrove
392:I am not a great man, but sometimes I think the impersonal and objective equality of my talent and the sacrifices of it, in pieces, to preserve its essential value has some sort of epic grandeur. ~ f-scott-fitzgerald, @wisdomtrove
393:In short, I conceive that great part of the miseries of mankind are brought upon them by the false estimates they have made of the value of things, and by their giving too much for their whistles. ~ benjamin-franklin, @wisdomtrove
394:The Pareto principle is the 80-20 rule, which states that 80% of the value of a task comes from 20% of the effort. Focus your energy on that critical 20%, and don’t overengineer the non-critical 80%.  ~ steve-pavlina, @wisdomtrove
395:What do we value most? What would we most hate to lose? What do our thoughts turn to most frequently when we are free to think of what we will? And finally, what affords us the greatest pleasure? ~ aiden-wilson-tozer, @wisdomtrove
396:Always set high value on spontaneous kindness. He whose inclination prompts him to cultivate your friendship of his own accord will love you more than one whom you have been at pains to attach to you. ~ samuel-johnson, @wisdomtrove
397:I can see the use and value of religion, just as I can see the use of mud wrestling, yoga, astronomy and sadomasochism. but I reject the idea that you can't be a deep human being without it or any of them. ~ brian-eno, @wisdomtrove
398:I'm afraid many women do choose the wedding over the marriage. It seems a steep price to pay, but it comes from a place of deep, sad longing to be loved and to have it proven that you are of value. ~ elizabeth-gilbert, @wisdomtrove
399:We need winds and tempests to exercise our faith, to tear off the rotten bough of self-dependence, and to root us more firmly in Christ. The day of evil reveals to us the value of our glorious hope. ~ charles-spurgeon, @wisdomtrove
400:From the very beginning our people have markedly combined practical capacity for affairs with power of devotion to an ideal. The lack of either quality would have rendered the other of small value. ~ theodore-roosevelt, @wisdomtrove
401:I don't know what it means to manage the human imagination, but I do know that imagination is the main source of value in the new economy. And I know we'd better figure out the answer to my question-quick. ~ tom-peters, @wisdomtrove
402:Your earning ability today is largely dependent upon your knowledge, skill and your ability to combine that knowledge and skill in such a way that you contribute value for which customers are going to pay. ~ brian-tracy, @wisdomtrove
403:Many stock options in the corporate world have worked in exactly that fashion: they have gained in value simply because management retained earnings, not because it did well with the capital in its hands. ~ warren-buffet, @wisdomtrove
404:Money is a symbol of value exchange between people. The amount of money you earn is simply a representation of the value you are giving to others. To earn more money, simply create more value for others. ~ celestine-chua, @wisdomtrove
405:To choose this or that is to affirm at the same time the value of what we choose, because we can never choose evil. We always choose the good, and nothing can be good for us without being good for all. ~ jean-paul-sartre, @wisdomtrove
406:I demand riches in definite terms; I have a definite plan for acquiring riches;I am engaged in carrying out my plan, and I am giving an equivalent,in useful service, of the value of those riches I demand. ~ andrew-carnegie, @wisdomtrove
407:It is how we feel about ourselves that provides the greatest reward from any activity. It is not what we get that makes us valuable, it is what we become in the process of doing that brings value into our lives. ~ jim-rohn, @wisdomtrove
408:One thing only do I know for certain and that is that man's judgments of value follow directly his wishes for happiness-that, accordingly, they are an attempt to support his illusions with arguments. [p.111] ~ sigmund-freud, @wisdomtrove
409:Home is the bottom line of life, the anvil upon which attitudes and convictions are hammered out the single most influential force in our earthly existence. No price tag can adequately reflect its value. ~ charles-r-swindoll, @wisdomtrove
410:People frequently fail when they try to do everything at once. They approach a massive project and quickly get discouraged. Taking small, but high-value steps takes less time, and you learn more in the long run. ~ tim-ferris, @wisdomtrove
411:When we lack etiquette, we trash things. We trash each other. We trash the environment. We lose sight of the value of things. We suffer alienation when our spirit is disconnected from our physical awareness. ~ frederick-lenz, @wisdomtrove
412:The state of craving for anything blocks all deeper experience. Nothing of value can happen to a mind which knows exactly what it wants. For nothing the mind can visualise and want is of much value. ~ sri-nisargadatta-maharaj, @wisdomtrove
413:A blade of grass is a commonplace on Earth; it would be a miracle on Mars. Our descendants on Mars will know the value of a patch of green. And if a blade of grass is priceless, what is the value of a human being? ~ carl-sagan, @wisdomtrove
414:It was the policy of the good old gentleman to make his children feel that home was the happiest place in the world; and I value this delicious home-feeling as one of the choicest gifts a parent can bestow. ~ washington-irving, @wisdomtrove
415:Freedom from fear and injustice and oppression will be ours only in the measure that men who value such freedom are ready to sustain its possession - to defend it against every thrust from within or without. ~ dwight-eisenhower, @wisdomtrove
416:If someone doesn't value evidence, what evidence are you going to provide to prove that they should value it? If someone doesn’t value logic, what logical argument could you provide to show the importance of logic? ~ sam-harris, @wisdomtrove
417:It took me whole decades to appreciate the depth and true value of yoga. Sacred texts supported my discoveries, but it was not they that signposted the way. What I learned through yoga, I found out through yoga. ~ b-k-s-iyengar, @wisdomtrove
418:... The future is very markedly in your hands, its value and its moral standing in the world and among ourselves. If you will take the power you have and use it, I have no fear of the outcome of the future. ~ dwight-eisenhower, @wisdomtrove
419:As the beauty of the picture depends not on the painter but on the picture itself, what I say must depend on its own intrinsic value and not on the authority of my attainment, nor on the authority of others. ~ jiddu-krishnamurti, @wisdomtrove
420:The Value of Thinking About Why: Here are just some of the benefits of asking why: It defines success. It creates decision-making criteria. It aligns resources. It motivates. It clarifies focus. It expands options. ~ david-allen, @wisdomtrove
421:I would teach my child to respect what is right - the word right is a difficult word to use - I would teach him to respect the intrinsic value of things. Do you see what I mean? The true proportion of things. ~ jiddu-krishnamurti, @wisdomtrove
422:Men did not make the earth... It is the value of the improvements only, and not the earth itself, that is individual property. ... Every proprietor owes to the community a ground rent for the land which he holds. ~ thomas-paine, @wisdomtrove
423:The habit of looking to the future and thinking that the whole meaning of the present lies in what it will bring forth is a pernicious one. There can be no value in the whole unless there is value in the parts. ~ bertrand-russell, @wisdomtrove
424:There is no need to worry about mere size. We do not necessarily respect a fat man more than a thin man. Sir Isaac Newton was very much smaller than a hippopotamus, but we do not on that account value him less. ~ bertrand-russell, @wisdomtrove
425:We don’t have in our culture a healthy understanding and respect for the value of Being, which is simply being present in the moment, not trying to go somewhere, not trying to accomplish anything but, just present. ~ shakti-gawain, @wisdomtrove
426:If someone doesn’t value evidence, what evidence are you going to provide that proves they should value evidence. If someone doesn’t value logic, what logical argument would you invoke to prove they should value logic? ~ sam-harris, @wisdomtrove
427:I learned to honour human beings, and I would find myself far more useless than the common labourer if I did not believe that this consideration could impart to all others a value establishing the rights of humanity. ~ immanuel-kant, @wisdomtrove
428:Education today, in this particular social period, is assuming truly unlimited importance. And the increased emphasis on its practical value can be summed up in one sentence: education is the best weapon for peace. ~ maria-montessori, @wisdomtrove
429:Every word that judges value is circular. &
430:The first requisite of civilization, therefore, is that of justice that is, the assurance that a law once made will not be broken in favour of an individual. This implies nothing as to the ethical value of such a law. ~ sigmund-freud, @wisdomtrove
431:The fruitfulness of our lives depends in large measure in our ability to doubt our own words and to question the value of our own work. The man who completely trusts his own estimate of himself is doomed to sterility. ~ thomas-merton, @wisdomtrove
432:Though we see the same world, we see it through different eyes. Any help we can give you must be different from that you can give yourselves, and perhaps the value of that help may lie in the fact of that difference. ~ virginia-woolf, @wisdomtrove
433:A nuclear war cannot be won and must never be fought. The only value in our two nations possessing nuclear weapons is to make sure they will never be used. But then would it not be better to do away with them entirely? ~ ronald-reagan, @wisdomtrove
434:Too often the great decisions are originated and given form in bodies made up wholly of men, or so completely dominated by them that whatever of special value women have to offer is shunted aside without expression. ~ eleanor-roosevelt, @wisdomtrove
435:Whenever you aren’t manipulating your experience, you’re meditating. As soon as you meditate because you think you should, you’re controlling your experience again, and you’ve squeezed all the value out of your meditation. ~ adyashanti, @wisdomtrove
436:Ask for help or advice. People love to help. Helping makes them feel important. Helping makes them feel like they are adding value to people’s lives. Helping puts them in an advisory role which hones the leader in them. ~ celestine-chua, @wisdomtrove
437:God knows your value; He sees your potential. You may not understand everything you are going through right now. But hold your head up high, knowing that God is in control and he has a great plan and purpose for your life. ~ joel-osteen, @wisdomtrove
438:If you are going to do something truly innovative, you have to be someone who does not value social approval. You can't need social approval to go forward. Otherwise, how would you ever do the thing that you are doing? ~ malcolm-gladwell, @wisdomtrove
439:Our ruined lifeless planet will continue for countless ages to circle aimlessly round the sun unredeemed by the joys and loves, the occasional wisdom and the power to create beauty which have given value to human life. ~ bertrand-russell, @wisdomtrove
440:To love someone is not first of all to do things for them,but to reveal to them their beauty and value, to say to them through our attitude: &
441:There must ... be in our very nature a very radical and widespread tendency to observe beauty, and to value it. No account of the principles of the mind can be at all adequate that passes over so conspicuous a faculty. ~ george-santayana, @wisdomtrove
442:Ultimate prosperity is one's value within. It takes a man of depth, morality, and charm to be envied yet without a sign of wealth or romance. A passion to prove such inner worth is his permission to achieve whatever he desires. ~ criss-jami, @wisdomtrove
443:Luxurious food and drinks, in no way protect you from harm. Wealth beyond what is natural, is no more use than an overflowing container. Real value is not generated by theaters, and baths, perfumes or ointments, but by philosophy. ~ epicurus, @wisdomtrove
444:They were governed by private loyalties which they did not question. What mattered were individual relationships, and a completely helpless gesture, an embrace, a tear, a word spoken to a dying man, could have value in itself ~ george-orwell, @wisdomtrove
445:A morality that holds need as a claim, holds emptiness-non-existence-as its standard of value; it rewards an absence, a defect: weakness, inability, incompetence, suffering, disease, disaster, the lack, the fault, the flaw-the zero. ~ ayn-rand, @wisdomtrove
446:Over the years, I've interviewed thousands of people, most of them women, and I would say that the root of every dysfunction I've ever encountered, every problem, has been some sense of a lacking of self-value or of self-worth. ~ oprah-winfrey, @wisdomtrove
447:The idea that leisure is of value in itself is only conditionally true. The average man simply spends his leisure as a dog spends it. His recreations are all puerile, and the time supposed to benefit him really only stupefies him. ~ h-l-mencken, @wisdomtrove
448:Fortunately, problems are an everyday part of our life. Consider this: If there were no problems, most of us would be unemployed. Realistically, the more problems we have and the larger they are, the greater our value to our employer. ~ zig-ziglar, @wisdomtrove
449:Living a connected life ultimately is about setting boundaries, spending less time and energy hustling and winning over people who don't matter, and seeing the value of working on cultivating connection with family and close friends. ~ brene-brown, @wisdomtrove
450:Productive work is the central purpose of a rational man's life, the central value that integrates and determines the hierarchy of all his other values. Reason is the source, the precondition of his productive work, pride is the result. ~ ayn-rand, @wisdomtrove
451:The life of the individual has meaning only insofar as it aids in making the life of every living thing nobler and more beautiful.  Life is sacred, that is to say, it is the supreme value, to which all other values are subordinate. ~ albert-einstein, @wisdomtrove
452:We do not quite say that the new is more valuable because it fits in; but its fitting in is a test of its value - a test, it is true, which can only be slowly and cautiously applied, for we are none of us infallible judges of conformity. ~ t-s-eliot, @wisdomtrove
453:Emergencies have always been necessary to progress. It was darkness which produced the lamp. It was fog that produced the compass. It was hunger that drove us to exploration. And it took a depression to teach us the real value of a job. ~ victor-hugo, @wisdomtrove
454:Every job from the heart is, ultimately, of equal value. The nurse injects the syringe; the writer slides the pen; the farmer plows the dirt; the comedian draws the laughter. Monetary income is the perfect deceiver of a man's true worth. ~ criss-jami, @wisdomtrove
455:Good friends won't let you off the hook when you shouldn't be let off the hook. You can let fall the masks we seem to need to survive in a cutthroat world. There is a value of truth that we typically don't find in other parts of life. ~ john-odonohue, @wisdomtrove
456:The scholar only knows how dear these silent, yet eloquent, companions of pure thoughts and innocent hours become in the season of adversity. When all that is worldly turns to dross around us, these only retain their steady value. ~ washington-irving, @wisdomtrove
457:Everyone procrastinates. The difference between high performers and low performers is largely determined by what they choose to procrastinate on. Since you must procrastinate anyway, decide today to procrastinate on low-value activities. ~ brian-tracy, @wisdomtrove
458:One of the most important-and most neglected-elements in the beginning of the interior life is the ability to respond to reality, to see the value and the beauty in ordinary things, to come alive to the splendour that is all around us. ~ thomas-merton, @wisdomtrove
459:The difference between architecture and building is that the former expresses an idea, while the latter is merely a structure built on economical principles. The value of matter depends solely on its capacities of expressing ideas. ~ swami-vivekananda, @wisdomtrove
460:Both wit and understanding are trifles without integrity; it is that which gives value to every character. The ignorant peasant, without fault, is greater than the philosopher with many; for what is genius or courage without a heart? ~ oliver-goldsmith, @wisdomtrove
461:Pornography is just &
462:The success of love is in the loving - it is not in the result of loving. Of course it is natural in love to want the best for the other person, but whether it turns out that way or not does not determine the value of what we have done. ~ mother-teresa, @wisdomtrove
463:Words do not express thoughts very well; everything immediately becomes a little different, a little distorted, a little foolish. And yet it also pleases me and seems right that what is of value and wisdom of one man seems nonsense to another. ~ buddha, @wisdomtrove
464:Dwarves are not heroes, but a calculating folk with a great idea of the value of money; some are tricky and treacherous and pretty bad lots; some are not but are decent enough people like Thorin and Company, if you don't expect too much. ~ j-r-r-tolkien, @wisdomtrove
465:Before success comes patience... when we add to our accomplishments the element of hard work over a long period of time, we'll place a far greater value on the outcome. When we are patient, we'll have a greater appreciation of our success. ~ john-wooden, @wisdomtrove
466:A Fox entered the house of an actor and, rummaging through all his properties, came upon a Mask, an admirable imitation of a human head. He placed his paws on it and said, "What a beautiful head! Yet it is of no value, as it entirely lacks brains." ~ aesop, @wisdomtrove
467:An education capable of saving humanity is no small undertaking; it involves the spiritual development of man, the enhancement of his value as an individual, and the preparation of young people to understand the times in which they live. ~ maria-montessori, @wisdomtrove
468:If you aren't willing to own a stock for ten years, don't even think about owning it for ten minutes. Put together a portfolio of companies whose aggregate earnings march upward over the years, and so also will the portfolio's market value. ~ warren-buffet, @wisdomtrove
469:Without denying the value of scientific endeavor, there is a striking absurdity in committing billions to reach the moon where no people live, while only a fraction of that amount is appropriated to service the densely populated slums. ~ martin-luther-king, @wisdomtrove
470:I need scarcely observe that a poem deserves its title only inasmuch as it excites, by elevating the soul. The value of the poem is in the ratio of this elevating excitement. But all excitements are, through a psychal necessity, transient. ~ edgar-allan-poe, @wisdomtrove
471:To admit authorities, however heavily furred and gowned, into our libraries and let them tell us how to read, what to read, what value to place upon what we read, is to destroy the spirit of freedom which is the breath of those sanctuaries. ~ virginia-woolf, @wisdomtrove
472:Shame resilience is the ability to say, This hurts. This is disappointing, maybe even devastating. But success and recognition and approval are not the values that drive me. My value is courage and I was just courageous. You can move on, shame. ~ brene-brown, @wisdomtrove
473:What was the self-sacrifice?" I jettisoned half of a much-loved and I think irreplaceable pair of shoes." Why was that self-sacrifice?" Because they were mine!" said Ford, crossly. I think we have different value systems." Well mine's better. ~ douglas-adams, @wisdomtrove
474:We must not let the actions or words of others determine our responses. Magnanimous people make the choice to respond to the indignities of others based upon their own principles and their own value system rather than their moods or anger.   ~ stephen-r-covey, @wisdomtrove
475:You and I were different. We came from different worlds, and yet you were the one how taught me the value of love. You showed me what it was like to care for another, and I am a better man because of it. I don't want you to ever forget that. ~ nicholas-sparks, @wisdomtrove
476:During periods of discontinuous, abrupt change, the essence of adaptation involves a keen sensitivity to what should be abandoned - not what should be changed or introduced. A willingness to depart from the familiar has distinct survival value. ~ peter-drucker, @wisdomtrove
477:I wish for you a life of wealth, health and happiness; a life in which you give to yourself the gift of patience, the virtue of reason, the value of knowledge, and the influence of faith in your own ability to dream about and achieve worthy rewards. ~ jim-rohn, @wisdomtrove
478:Once you begin to take yourself seriously as a leader or as a follower, as a modern or as a conservative, then you become a self-conscious, biting, and scratching little animal whose work is not of the slightest value or importance to anybody. ~ virginia-woolf, @wisdomtrove
479:As things are, and as fundamentally they must always be, poetry is not a career, but a mug's game. No honest poet can ever feel quite sure of the permanent value of what he has written: He may have wasted his time and messed up his life for nothing. ~ t-s-eliot, @wisdomtrove
480:I do value my work awfully; but in reality only consider this: all this world of ours is nothing but a speck of mildew, which has grown up on a tiny planet. And for us to suppose we can have something great - ideas, work - it's all dust and ashes. ~ leo-tolstoy, @wisdomtrove
481:I believe that my race will succeed in proportion as it learns to do a common thing in an uncommon manner; learns to do a thing so thoroughly that no one can improve upon what it has done; learns to make its services of indispensable value. ~ booker-t-washington, @wisdomtrove
482:In this hope, among the things we teach to the young are such truths as the transcendent value of the individual and the dignity of all people, the futility and stupidity of war, its destructiveness of life and its degradation of human values. ~ dwight-eisenhower, @wisdomtrove
483:It is impossible to escape the impression that people commonly use false standards of measurement - that they seek power, success and wealth for themselves and admire them in others, and that they underestimate what is of true value in life. ~ sigmund-freud, @wisdomtrove
484:May not the inadequacy of much of our spiritual experience be traced back to our habit of skipping through the corridors of the Kingdom like children in the market place, chattering about everything, but pausing to learn the value of nothing. ~ aiden-wilson-tozer, @wisdomtrove
485:Transforming leadership, [is defined as] leadership that builds on man's need for meaning, leadership that creates institutional purpose ... he is the value-shaper, the exemplar, the maker of meanings ... he is the true artist, the true pathfinder. ~ tom-peters, @wisdomtrove
486:Don't spend all of your money a quarter at a time. Save up and buy something special, something fine, something of lasting value, or something that will give you rich memories for a lifetime. Remember, all that candy money can add up to a small fortune. ~ jim-rohn, @wisdomtrove
487:The major value in life is not what you get. The major value in life is what you become. That is why I wish to pay fair price for every value. If I have to pay for it or earn it, that makes something of me. If I get it for free, that makes nothing of me. ~ jim-rohn, @wisdomtrove
488:Art is Individualism, and Individualism is a disturbing and disintegrating force. Therein lies its immense value. For what it seeks to disturb is monotony of type, slavery of custom, tyranny of habit, and the reduction of man to the level of a machine. ~ oscar-wilde, @wisdomtrove
489:Persons of high self-esteem are not driven to make themselves superior to others; they do not seek to prove their value by measuring themselves against a comparative standard. Their joy is being who they are, not in being better than someone else. ~ nathaniel-branden, @wisdomtrove
490:What a great teacher, a great parent, a great psychotherapist and a great coach have in common is a deep belief in the potential of the person with whom they are concerned. They relate to the person from their vision of his or her worth and value. ~ nathaniel-branden, @wisdomtrove
491:Intelligence is not necessarily a good thing, something to value or cultivate. It's more like a fifth wheel - necessary or desirable when things break down. When things go well, it's better to be stupid ... Stupidity is as much a value as intelligence. ~ susan-sontag, @wisdomtrove
492:Landlords grow rich in their sleep without working, risking or economizing. The increase in the value of land, arising as it does from the efforts of an entire community, should belong to the community and not to the individual who might hold title. ~ john-stuart-mill, @wisdomtrove
493:it is all the question of identity. ... As long as the outside does not put a value on you it remains outside but when it does put a value on you then it gets inside or rather if the outside puts a value on you then all your inside gets to be outside. ~ gertrude-stein, @wisdomtrove
494:It's just easier to talk about product attributes that you can measure with a number. Focus on price, screen size, that's easy. But there's a more difficult path, and that's to make better products, ones where maybe you can't measure their value empirically. ~ jony-ive, @wisdomtrove
495:The establishment of the National Park Service is justified by considerations of good administration, of the value of natural beauty as a National asset, and of the effectiveness of outdoor life and recreation in the production of good citizenship. ~ theodore-roosevelt, @wisdomtrove
496:What we obtain too cheap, we esteem too lightly: it is dearness only that gives every thing its value. Heaven knows how to put a proper price upon its goods; and it would be strange indeed if so celestial an article as freedom should not be highly rated. ~ thomas-paine, @wisdomtrove
497:If no other consideration had convinced me of the value of the Christian life, the Christ like work which the Church of all denominations in America has done during the last 35 years for the elevation of the black man would have made me a Christian. ~ booker-t-washington, @wisdomtrove
498:The crossing of space ... may do much to turn men's minds outwards and away from their present tribal squabbles. In this sense, the rocket, far from being one of the destroyers of civilisation, may provide the safety-value that is needed to preserve it. ~ arthur-c-carke, @wisdomtrove
499:The right to vote is a consequence, not a primary cause, of a free social system - and its value depends on the constitutional structure implementing and strictly delimiting the voters' power; unlimited majority rule is an instance of the principle of tyranny. ~ ayn-rand, @wisdomtrove
500:To love is to value. Only a rationally selfish man, a man of self esteem, is capable of love - because he is the only man capable of holding firm, consistent, uncompromising, unbetrayed value. The man who does not value himself, cannot value anything or anyone ~ ayn-rand, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:What is the value of light ~ Mario,
2:Men do not value a good deed ~ Ovid,
3:Money is an echo of value. ~ Bob Burg,
4:My name has zero value. ~ Colin Quinn,
5:adding value to them. ~ John C Maxwell,
6:Abundance destroys value. ~ Simon Sinek,
7:To get the full value of joy ~ Mark Twain,
8:Not all bits have equal value. ~ Carl Sagan,
9:Democracy is a universal value ~ Amartya Sen,
10:How do you measure your value? ~ Loretta Lynn,
11:The value of a person is what he does best. ~,
12:All lives have an equal value. ~ Melinda Gates,
13:Gold is the corpse of value, ~ Neal Stephenson,
14:Gold is the corpse of value. ~ Neal Stephenson,
15:Knowledge is of more value than gold ~ Solomon,
16:Value the people who value YOU. ~ Bill Withers,
17:But there is no value to suffering! ~ Anne Rice,
18:Every life has immense value. ~ Seth Adam Smith,
19:The value of your life is ~ Catherine Ryan Hyde,
20:Value is more expensive than price. ~ Toba Beta,
21:Gold is the corpse of value... ~ Neal Stephenson,
22:The value of experience is rising. ~ Kevin Kelly,
23:Cruelty is not a literary value. ~ Salman Rushdie,
24:Daily vitamins are of no value. ~ Michael Specter,
25:I don't value prizes of any sort. ~ David Hockney,
26:If it doesn't add value, it's waste. ~ Henry Ford,
27:the subjective theory of value ~ Ludwig von Mises,
28:We value-packs, you all small fries. ~ Puff Daddy,
29:Build something with enduring value. ~ Bill Hybels,
30:Create more value than you capture. ~ Tim O Reilly,
31:History is only a value of relation. ~ Henry Adams,
32:Never lower your price, add value. ~ Grant Cardone,
33:Smile, it enhances your face value. ~ Dolly Parton,
34:Smile, it increases you face value. ~ Dolly Parton,
35:The value of actions lies in their timing. ~ Laozi,
36:I value loyalty above all else. ~ Alexandra Christo,
37:I value not the censures of the crowd. ~ Aphra Behn,
38:Smile, it increases your face value. ~ Dolly Parton,
39:Wealth is created from creating value. ~ Randy Gage,
40:Corruption is not a Canadian value! ~ Stephen Harper,
41:Freedom is a universal value. ~ Jan Peter Balkenende,
42:We’re vagabonds. We value freedom. -Kara ~ S M Boyce,
43:I find a certain value in lightness. ~ Daniel Abraham,
44:My art has gained some high value. ~ Hiroshi Sugimoto,
45:My core value in life is significance. ~ Darren Hardy,
46:Smile -- it increases your face value. ~ Dolly Parton,
47:The struggle I went through has value. ~ Clara Hughes,
48:The value is in the worth, not in the number. ~ Aesop,
49:Value them; they are pearls of great price ~ P C Cast,
50:Wealth has no value when the ash falls. ~ N K Jemisin,
51:All I can go on is my own value system. ~ Billy Corgan,
52:In the past, hearing music had more value. ~ Girl Talk,
53:Labor is the true standard of value. ~ Abraham Lincoln,
54:Men with The Vibe appreciate and value life. ~ Roosh V,
55:People value happiness by what it costs. ~ Dave Duncan,
56:Quality, service, cleanliness, and value. ~ Steve Ross,
57:Experience is the thing of supreme value". ~ Henry Ford,
58:In India everything has a use and a value. ~ Tahir Shah,
59:Nothing has value without self worth ~ Rasheed Ogunlaru,
60:We value some lives more than others. ~ Charlize Theron,
61:Only the ephemeral is of lasting value. ~ Eugene Ionesco,
62:Outside of Christ, my songs have no value ~ Larry Norman,
63:The absolute value of being neutral is zero. ~ Toba Beta,
64:The ideas we really live have any value. ~ Hermann Hesse,
65:Ability without honor has no value. ~ Ralph Waldo Emerson,
66:Anger is not necessary. It has no value. ~ Dalai Lama XIV,
67:Health is value greater than studying. ~ Thomas Jefferson,
68:I'm in the business of value judgments . ~ Tucker Carlson,
69:Inequality is a fact. Equality is a value. ~ Mason Cooley,
70:It always ends. That's what gives it value. ~ Neil Gaiman,
71:I think that I know the value of a dollar. ~ Dolly Parton,
72:Love has no value in the absence of truth. ~ C J Anderson,
73:Sharing money is what gives it its value. ~ Elvis Presley,
74:The new is not a fashion, it is a value. ~ Roland Barthes,
75:The value is in the worth, not in the number. ~ Anonymous,
76:Try to establish the value of a company. ~ Walter Schloss,
77:Value them; they are pearls of great price ~ Kristin Cast,
78:What I value most in my friends is loyalty. ~ David Mamet,
79:All propositions are of equal value. ~ Ludwig Wittgenstein,
80:All sensible investing is value investing ~ Charlie Munger,
81:Don't underestimate the value of Doing Nothing ~ A A Milne,
82:Employees will only add more value over time. ~ Sam Altman,
83:Hide an advantage and you double its value. ~ Anthony Ryan,
84:Love well, be loved and do something of value. ~ Aristotle,
85:Shame holds more value than coin ever can. ~ Leigh Bardugo,
86:The only value of wasted time is knowledge. ~ Monica Drake,
87:The value of a good idea is in using it. ~ Thomas A Edison,
88:Today I will multiply my value a hundredfold. ~ Og Mandino,
89:Value dwells not in particular will; ~ William Shakespeare,
90:What you risk reveals what you value. ~ Jeanette Winterson,
91:When you value your crew, they look after you. ~ Tori Amos,
92:A newly hired person actually destroys value. ~ Laszlo Bock,
93:A thing that has no value does not exist. ~ Robert M Pirsig,
94:Gulf Lesson One is the value of airpower. ~ George H W Bush,
95:If we only knew the real value of a day. ~ Joseph P Farrell,
96:I will not spend myself on what I do not value. ~ Zoe Chant,
97:Opposing taxes is a key conservative value. ~ Newt Gingrich,
98:There can be no rise in the value of labour ~ David Ricardo,
99:Value is coextensive with reality. ~ Alfred North Whitehead,
100:Women! Can't live with 'em, no resale value. ~ Jerry Lawler,
101:you can't be value free when it comes to marriage ~ Al Gore,
102:I value my ability to keep state secrets. ~ Richard Armitage,
103:Not adding value is the same as taking it away. ~ Seth Godin,
104:The greater the effort, the greater the value. ~ Parul Sheth,
105:The value of a thought cannot be told. ~ Philip James Bailey,
106:We put a gender lens on our whole value chain. ~ Paul Polman,
107:A food's value is based on how good it tastes. ~ Homaro Cantu,
108:Differentiate with value or die with price. ~ Jeffrey Gitomer,
109:It is beyond value, which means it is worthless. ~ Gene Wolfe,
110:It was my father who taught me to value myself. ~ Dawn French,
111:Nothing of value comes without being earned. ~ Michael Jordan,
112:Silver is of less value than gold, gold than virtue. ~ Horace,
113:Some people value sentiments over diamonds. ~ Cassandra Clare,
114:The Dip creates scarcity; scarcity creates value ~ Seth Godin,
115:The gift derives its value from the rank of the giver. ~ Ovid,
116:The value of a man resides in what he gives ~ Albert Einstein,
117:Value everyone you know they might be gone tomorrow ~ D Pryde,
118:We learned the value of research in World War II. ~ Amar Bose,
119:We may define therapy as a search for value. ~ Abraham Maslow,
120:You add value to people when you value them. ~ John C Maxwell,
121:Your value is not determined by your valuables, ~ Rick Warren,
122:Always work on the highest possible value next. ~ Ron Jeffries,
123:But everything of value about me is in my books. ~ V S Naipaul,
124:I relish simplicity as an all-comprehensive value. ~ Ela Bhatt,
125:I you don't value your time, no one else will. ~ Donna Brazile,
126:know value, find opportunity, and make deals. 7. ~ Gary Keller,
127:Linux is only free if your time has no value. ~ Jamie Zawinski,
128:Nothing of value was ever achieved in the morning. ~ Lee Child,
129:Price is what you pay. Value is what you get. ~ Warren Buffett,
130:Shame holds more value than coin ever can.” He ~ Leigh Bardugo,
131:Sometimes your secrets are your only value. ~ Julianna Baggott,
132:The Dip creates scarcity; scarcity creates value. ~ Seth Godin,
133:We get paid for bringing value to the market place. ~ Jim Rohn,
134:We may define therapy as a search for value. ~ Abraham Maslow,
135:When you value people, you give them freedom. ~ Martha McSally,
136:Without a sense of urgency, desire loses its value. ~ Jim Rohn,
137:You must value learning above everything else. ~ Robert Greene,
138:Every second is of infinite value. ~ Johann Wolfgang von Goethe,
139:Everything of value contains a story, Solange. ~ Alyson Richman,
140:From adversity we can learn the value of patience. ~ Dalai Lama,
141:generally to do something which is of value.1 ~ James C Collins,
142:He that plaies his mony ought not to value it. ~ George Herbert,
143:It’s always the hard part that creates value. ~ Timothy Ferriss,
144:Know your ask, know your worth, know your value. ~ Ivanka Trump,
145:Never dismiss anyone's value until you know him. ~ Susan Cooper,
146:Not much of what I value in our lives is easy. ~ Laurie Frankel,
147:Only ideas won by walking have any value. ~ Friedrich Nietzsche,
148:Personal privacy is a closely held American value. ~ Anna Eshoo,
149:The value of an idea lies in the using of it. ~ Thomas A Edison,
150:Value your friendship. Value your relationships. ~ Barbara Bush,
151:A conscious lifetime... is a treasure beyond value. ~ Gary Zukav,
152:Control of senses is an important human value. ~ Sathya Sai Baba,
153:Do not steal what only has value if freely given. ~ Nalini Singh,
154:Don't be a person of success, be a person of value. ~ Dalai Lama,
155:Every second is of infinite value. ~ Johann Wolfgang von Goethe,
156:I guess elf ears have value beyond good looks. ~ Victoria Danann,
157:I know what it means to value the person you're with. ~ R S Grey,
158:It takes a team to do anything of lasting value ~ John C Maxwell,
159:Price is what you pay, value is what you get. ~ Roger Lowenstein,
160:successful people find value in unexpected places, ~ Peter Thiel,
161:You can't put a price on a sentimental value. ~ Astrid Yrigollen,
162:Customers pay a price, but they remember the value. ~ Ron Kaufman,
163:Death is a gift. Without it we wouldn't value life. ~ John Bachar,
164:Dignity is a value that creates irreplaceability. ~ Immanuel Kant,
165:"From adversity we can learn the value of patience." ~ Dalai Lama,
166:I learned the value of hard work by working hard. ~ Margaret Mead,
167:I never confuse the cost of something with its value ~ Robin Hobb,
168:People don’t learn from people they don’t value. ~ John C Maxwell,
169:rumors have no value unless they are believed. ~ Orson Scott Card,
170:the fundamental problem of the value of money. ~ Ludwig von Mises,
171:The More we value things, the less we value ourselves ~ Bruce Lee,
172:The value of achievement lies in the achieving. ~ Albert Einstein,
173:To be is to be the value of a variable. ~ Willard Van Orman Quine,
174:Unlike wealth, there is an infinite value in legacy. ~ Criss Jami,
175:Value people. Praise effort. Reward performance. ~ John C Maxwell,
176:Value your words. Each one may be the last. ~ Stanislaw Jerzy Lec,
177:What i value more than all things, good humor. ~ Thomas Jefferson,
178:What's the survival value of obsessing on a sunset? ~ Peter Watts,
179:You attract poverty when you lack value for time ~ Sunday Adelaja,
180:a smile would certainly increase his face value. ~ Debbie Macomber,
181:Growth and value investing are joined at the hip. ~ Warren Buffett,
182:It's humiliating to have to explain your value. ~ Christine Vachon,
183:I value my integrity. Which is why it has a price. ~ Mark Lawrence,
184:Only a fool thinks price and value are the same. ~ Antonio Machado,
185:Only the ideas that we really live have any value. ~ Hermann Hesse,
186:Only the thoughts that we live out have any value. ~ Hermann Hesse,
187:oral contract, which if it lacked legal value was ~ Isabel Allende,
188:Some people always know the price, but not the value ~ Oscar Wilde,
189:The value of words is measured by those who read them, ~ Anonymous,
190:The value of your life is your own choosing, ~ Catherine Ryan Hyde,
191:We do not choose survival as a value, it chooses us. ~ B F Skinner,
192:We should seek the greatest value of our action. ~ Stephen Hawking,
193:Work is valued by the social value of the worker. ~ Gloria Steinem,
194:You already have and are; your value is intrinsic. ~ Bryant McGill,
195:You cannot judge the value of a life by its length. ~ Esther Hicks,
196:Your lives have value, and your deaths have none. ~ Krista Ritchie,
197:He who does not value life does not deserve it. ~ Leonardo da Vinci,
198:I believe that dignified work is a value in itself. ~ Martin Schulz,
199:I do not value religion chiefly for its morality. ~ Leon Wieseltier,
200:I'm a human being, god-dammit. My life has value! ~ Paddy Chayefsky,
201:Interdependence is a higher value than independence ~ Stephen Covey,
202:I really want be of great value for the team. ~ Ruud van Nistelrooy,
203:Living and dying are, in a sense, of equal value. ~ Haruki Murakami,
204:My trophy value exceeded my military usefulness. ~ Lord Mountbatten,
205:The concept of a value-free science is absurd. ~ Kenneth E Boulding,
206:The democratic age mourns the value of human beings. ~ Harold Bloom,
207:The value of life itself cannot be estimated. ~ Friedrich Nietzsche,
208:We don't appreciate the value of humor sometimes. ~ Janet Evanovich,
209:We value the most what we must sacrifice to have. I ~ Tiffany Reisz,
210:When the well is dry we know the value of water ~ Benjamin Franklin,
211:A leader's lasting value is measured by succession. ~ John C Maxwell,
212:Aslan: You doubt your value. Don't run from who you are. ~ C S Lewis,
213:Between the subject and the object lies the value. ~ Robert M Pirsig,
214:Endurance is often the best indicator of validity & value ~ Jim Rohn,
215:Find value in what we've been taught is worthless. ~ Chuck Palahniuk,
216:If we value all readers, we must value all reading. ~ Donalyn Miller,
217:Influence is providing attention and value to others. ~ Laura Fitton,
218:No one has the capacity to judge the value of human life. ~ R S Grey,
219:The value of a good education has never left me. ~ Michelle Pfeiffer,
220:The value of words is measured by those who read them ~ Abigail Roux,
221:We cannot measure, what it is we do not know to value. ~ Brian Solis,
222:Your body is of no more value than that of John. ~ Swami Vivekananda,
223:You should not take your intuitions at face value. ~ Daniel Kahneman,
224:A good example has twice the value of good advice ~ Albert Schweitzer,
225:Anything you lose automatically doubles in value. ~ Mignon McLaughlin,
226:A penny saved is of more value than a penny paid out. ~ Martin Luther,
227:Capitalism is a system for determining objective value. ~ Matt Taibbi,
228:Freedom is a possession of inestimable value. ~ Marcus Tullius Cicero,
229:How will innovation create value for potential customers? ~ Anonymous,
230:If we value our children, we must cherish their parents ~ John Bowlby,
231:I really enjoy the therapeutic value of writing songs. ~ Shannon Hoon,
232:Leadership is simple: Add value to people everyday. ~ Mike Krzyzewski,
233:Play is the creation of value that is not necessary. ~ Dallas Willard,
234:The real value in everything you do is in the details. ~ Phil Jackson,
235:the value of threats is determined by our reaction. ~ Gavin de Becker,
236:To add value to others, one must first value others. ~ John C Maxwell,
237:Understand that the only possession of any value is life. ~ Andr Gide,
238:Value equals benefits received for burdens endured. ~ Leonard L Berry,
239:Value the relationship more than making your quota. ~ Jeffrey Gitomer,
240:but there is no value in talks just for the sake of talks, ~ Anonymous,
241:Everyone has his or her own means of defining value. ~ Kyung Sook Shin,
242:I don't feel I'm even worthy of a normal amount of value. ~ Todd Barry,
243:Nothing can have value without being an object of utility. ~ Karl Marx,
244:Nothing in science has any value if it is not communicated. ~ Anne Roe,
245:Only the ideas that we actually live are of any value. ~ Hermann Hesse,
246:On the value of blind shots to golf course design. ~ Alister MacKenzie,
247:The only way to see the value of a play is to see it acted. ~ Voltaire,
248:The value of art is that it takes us away from here. ~ Fernando Pessoa,
249:Try first to be a man of value; success will follow. ~ Albert Einstein,
250:Understand that the only possession of any value is life. ~ Andre Gide,
251:All men value their own secrets far above those of others. ~ Robin Hobb,
252:Always, Sir, set a high value on spontaneous kindness. ~ Samuel Johnson,
253:he had never known her value, he thought, till now. ~ Elizabeth Gaskell,
254:I promote my value to others with passion and enthusiasm. ~ T Harv Eker,
255:let those surface issues go, to value content over form. ~ Emily Giffin,
256:Money has a fixed value. People can have unlimited value. ~ Ron Kaufman,
257:The economic concept of value does not occur in antiquity . ~ Karl Marx,
258:the 'natural' is not necessarily a 'human' value. ~ Shulamith Firestone,
259:These services become affordable when you value them. ~ Sonia Choquette,
260:The value of music has not changed, only the price. ~ Erik Brynjolfsson,
261:titles don't have much value when it comes to leading. ~ John C Maxwell,
262:Value innovation is not the same as technology innovation. ~ W Chan Kim,
263:Value innovation is the cornerstone of blue ocean strategy ~ W Chan Kim,
264:Value the future on a timescale longer than your own. ~ Richard Dawkins,
265:What I value in life is quality rather then quantity. ~ Albert Einstein,
266:What you believe, what you value, how you live - matters. ~ Mitt Romney,
267:America's Older Americans add great value to our Nation. ~ Paul Sarbanes,
268:A value is true because it's true because it's true. ~ Randy Ingermanson,
269:a woman’s true value is measured by the size of her dowry. ~ Janie Chang,
270:Dreams are of no value if they don't have wings and feet. ~ Dolly Parton,
271:Everybody has value; even if to serve as a bad example. ~ Attila the Hun,
272:How can a man, devoid of nutritional value, fill me up? ~ Brooklyn James,
273:I really value passion for the product above experience. ~ Kevin Systrom,
274:Know your value and you know your place in the order. ~ Colson Whitehead,
275:My father did not value the truth, so he attracted liars. ~ Jeff Wheeler,
276:National honor is national property of the highest value. ~ James Monroe,
277:Nothing of great value in this life comes easily. ~ Norman Vincent Peale,
278:Paper money eventually returns to its intrinsic value - zero. ~ Voltaire,
279:Service is taking action to create value for someone else. ~ Ron Kaufman,
280:Some only learn the value of time when it’s too late! ~ Stephen Richards,
281:Strive not to be a success, but rather to be of value. ~ Albert Einstein,
282:There is a huge value in learning with instant feedback. ~ Anant Agarwal,
283:There remains an experience of incomparable value. ~ Dietrich Bonhoeffer,
284:The value of a company is the sum of the problems you solve. ~ Daniel Ek,
285:What men value in this world is not rights but privileges. ~ H L Mencken,
286:Whose affection do you value more, hers or the others'? ~ Jerry Spinelli,
287:Agape is the catalyst that makes value appear in anything. ~ Peter Kreeft,
288:Airplanes are interesting toys but of no military value. ~ Ferdinand Foch,
289:A modern teacher educates children to value their emotions. ~ Haim Ginott,
290:Capital is necessary to the cultivation of esthetic value. ~ Harold Bloom,
291:If only we could see the value of one soul like God does. ~ George Verwer,
292:Intrinsic value is not measured by how much money you make, ~ Joe Jordan,
293:Knowledge is of no value unless you put it into practice. ~ Anton Chekhov,
294:Science is of value because it can produce something. ~ Richard P Feynman,
295:secret’s value is not in what you know, but in what you do. ~ Dan Millman,
296:Style is what gives value and currency to thoughts. ~ Arthur Schopenhauer,
297:The appearance of scarcity affected their perception of value. ~ Nir Eyal,
298:The only thing I have of value is my heart. It's yours. ~ Sylvain Reynard,
299:The value of your life is in all the unexceptional details. ~ Carol Mason,
300:The Warrior knows the value of persistence and of courage. ~ Paulo Coelho,
301:they are of no value in stopping the indulgence of the flesh. ~ Anonymous,
302:Time apart is a reminder to value the time together. ~ Barbara Morgenroth,
303:To be of value to humanity, start by thinking for yourself. ~ Suzy Kassem,
304:Wishes have value, Lady Pinkerton. You have my gratitude. ~ Marissa Meyer,
305:...you can only value something if you've experienced it. ~ Doris Lessing,
306:You doubt your value. Don't run from who you are.
- Narnia ~ C S Lewis,
307:You must value the business in order to value the stock. ~ Charlie Munger,
308:Children, being small and weak, have little market value. ~ Janusz Korczak,
309:Having to live on, one knows better than to value life too much. ~ Lao Tzu,
310:If only I could value myself more! Alas! It is impossible. ~ Marcel Proust,
311:I see no value in modest ambitions

- Karsa Orlong ~ Steven Erikson,
312:I've always felt like every note of a song is of equal value. ~ Vince Gill,
313:knows the price of everything, and the value of nothing. ~ Benjamin Graham,
314:Learn to value yourself, which means: fight for your happiness. ~ Ayn Rand,
315:Never underestimate the commercial value of mental illness. ~ Moriah Jovan,
316:Only lovers know the value and magnanimity of truth. ~ Henry David Thoreau,
317:only thoughts conceived while walking have any value ~ Friedrich Nietzsche,
318:Posterity allows to every man his true value and proper honours. ~ Tacitus,
319:The only miracles of any value are the ones you work. ~ Yoshiyuki Sadamoto,
320:The only value of ideology is to stop things becoming showbiz. ~ Brian Eno,
321:The value of your life is your own choosing,” Nathan ~ Catherine Ryan Hyde,
322:Timely service, like timely gifts, is doubled in value. ~ George MacDonald,
323:To have news value is to have a tin can tied to one's tail. ~ T E Lawrence,
324:We value things more when we know they won’t last forever. ~ Susan Dennard,
325:We work not only to produce, but to give value to time. ~ Eugene Delacroix,
326:You never know the value of a moment until it becomes a memory. ~ Dr Seuss,
327:You totally value and respect your body as you get older. ~ Jenny McCarthy,
328:Content is anything that adds value to the reader's life. ~ Avinash Kaushik,
329:Everything of real value is in my financial disclosure form. ~ Donald Trump,
330:Forgiveness is a gift of high value. Yet its cost is nothing. ~ Betty Smith,
331:I do like having books on my shelves. I do value that life. ~ Noah Baumbach,
332:If there is no price to be paid, it is also not of value. ~ Albert Einstein,
333:On balance, the financial system subracts value from society ~ John C Bogle,
334:Poor people put a low value on themselves and their efforts. ~ Daymond John,
335:The idea that education can ever be value-neutral is absurd. ~ Mal Fletcher,
336:The value of e-commerce is not in the e, but in the commerce. ~ Octavio Paz,
337:The value of the work we do is the value we give to it. ~ Christopher Moore,
338:Truly, it is in loss that we learn a thing's true value. ~ Jacqueline Carey,
339:Walking has the best value as gymnastics of the mind. ~ Ralph Waldo Emerson,
340:We have learned not to take present things at their face value. ~ C S Lewis,
341:Well, I think that there's a value to comedy in and of itself. ~ Al Franken,
342:When you are successful every day, success loses its value. ~ M F Moonzajer,
343:Where there is no love, there is no value for life. ~ Erwin Raphael McManus,
344:Which carries the greater value? The years or the weeks? ~ Kim Vogel Sawyer,
345:which of our efforts are value-creating and which are wasteful? ~ Eric Ries,
346:You don't need shock value things to make a movie successful. ~ Haylie Duff,
347:All the things we value in society don't mean much in fiction. ~ Martin Amis,
348:Any journey worth taking is worth finding value in each step. ~ Grace Greene,
349:Everybody knows that Aristotelian two-value logic is fucked. ~ Philip K Dick,
350:Fancy sets the value on the gifts of fortune. ~ Francois de La Rochefoucauld,
351:Greatest thing in life is experience. Even mistakes have value. ~ Henry Ford,
352:I learned to value the small transactions as well as the large. ~ Frank Lowy,
353:I say money has no value; it's just the way you spend it. ~ William Faulkner,
354:I think President Obama really does get the value of the arts. ~ Herb Alpert,
355:It is my contention that value does not mix so well with debt. ~ Hugh Hendry,
356:It is not order only, but unexpected order, that has value. ~ Henri Poincare,
357:Let ignorance talk as it will, learning has its value. ~ Jean de La Fontaine,
358:Money is an echo of value. It's the thunder to Value's Lightning. ~ Bob Burg,
359:Nowhere has the number zero been more of philosophical value ~ Kurt Vonnegut,
360:One person caring about another represents life's greatest value. ~ Jim Rohn,
361:The problem: we put more value on our stuff than on our space ~ Francine Jay,
362:There is a value to moving more slowly through a story. ~ Christopher Bollen,
363:there is no value in suffering when it’s done without purpose. ~ Mark Manson,
364:The value of a thing always depends upon your point of view. ~ Beth Pattillo,
365:Time, the ultimate arbiter of what is of value in life. ~ Aaron David Miller,
366:To obtain something, something of equal value must be lost. ~ Hiromu Arakawa,
367:Abandonment to God is of more value than personal holiness! ~ Oswald Chambers,
368:Don't become a seeker of success. Become a person of value. ~ Albert Einstein,
369:Don't waste your love on somebody who doesn't value it. ~ William Shakespeare,
370:I want to send a message that we value our Muslim communities. ~ Keir Starmer,
371:Loving smart means believing in you, your worth and your value. ~ Phil McGraw,
372:money: a unit of account, a store of value - portable power. ~ Niall Ferguson,
373:The economists will have to revise their theories of value. ~ Albert Einstein,
374:The lower the price of your love,
the higher its value. ~ Sahndra Fon Dufe,
375:The meaning or value of a thing consists of what it affords. ~ James J Gibson,
376:The value of affection going up when it was in short supply ~ LaVyrle Spencer,
377:To live is in itself a value judgment. To breathe is to judge. ~ Albert Camus,
378:To obtain something, something of equal value must be given. ~ Hiromu Arakawa,
379:Want is an empty void — your real value is full and abundant. ~ Bryant McGill,
380:Your value is in yourself; the other stuff will come and go. ~ Lupita Nyong o,
381:A person's value shifts greatly when the world comes to an end. ~ Keary Taylor,
382:Calculate "owner earnings" to get a true reflection of value. ~ Warren Buffett,
383:Don’t underestimate the value of irony—it is extremely valuable. ~ Henry James,
384:Don't waste your love on somebody, who doesn't value it. ~ William Shakespeare,
385:Don`t waste your love on somebody, who doesn`t value it. ~ William Shakespeare,
386:Focus on innovating at value, not positioning against competitors ~ W Chan Kim,
387:Generosity is the value we practice. Nonattachment is a gift. ~ Melody Beattie,
388:Happiness is not an absolute value. It is a state of comparison. ~ Zadie Smith,
389:If we see everything as uncertain, then their I value fades away. ~ Ajahn Chah,
390:I have acquired you, and now I will determine your value to me. ~ Robert Peate,
391:I think there's a big misunderstanding on the value of migrants. ~ Vicente Fox,
392:My definition of innovative is providing value to the customer. ~ Mary T Barra,
393:She started converting objects of beauty into objects of value. ~ Steve Martin,
394:The history of mankind is the history of money losing value. ~ Milton Friedman,
395:The one thing in the world, of value, is the active soul ~ Ralph Waldo Emerson,
396:There is inherent value in sharing a billion people are doing it. ~ Clara Shih,
397:The true value of a gift is the sentiment behind the gifting. ~ Shri Radhe Maa,
398:The value of a thing is what that thing will bring. -Legal Maxim ~ Larry Niven,
399:The Way is in training... Do nothing which is not of value. ~ Miyamoto Musashi,
400:We don’t know the value of darkness until we have destroyed it. ~ Clark Strand,
401:we value improvement of our daily work more than daily work itself. ~ Gene Kim,
402:Whatever had the most shock value became my meal of choice. ~ Anthony Bourdain,
403:What you really value is what you miss, not what you have. ~ Jorge Luis Borges,
404:you can’t expect other people to value your work if you don’t. ~ Valerie Young,
405:You've no future unless you add value, create projects. ~ Rosabeth Moss Kanter,
406:A company shouldn't take value from people's private messages. ~ Marc Rotenberg,
407:Age acquires no value save through thought and discipline ~ James Truslow Adams,
408:A smile is absolutely free to give, but it's value is priceless. ~ Heather Wolf,
409:Be intentional to add value to every person you meet everyday. ~ John C Maxwell,
410:I have so much in my life. I want to be of value to the world. ~ Angelina Jolie,
411:Love is never wasted, for its value does not rest upon reciprocity. ~ C S Lewis,
412:She has given you something of value: the truth in her heart. ~ Lloyd Alexander,
413:She wanted to be acknowledged, her predicament given its value. ~ Doris Lessing,
414:The future is the only transcendental value for men without God. ~ Albert Camus,
415:The man who does not value himself, cannot value anything or anyone. ~ Ayn Rand,
416:There is a value in unprogrammed elements in a programmed world, ~ Ian McDonald,
417:There is something of value in trying to put the world into words. ~ Ariel Levy,
418:The Way is in training... Do nothing which is not of value. ~ Miyamoto Musashi,
419:The wise man is he who knows the relative value of things. ~ William Ralph Inge,
420:Ultimately, growth is essential for increasing a company's value. ~ Stuart Rose,
421:Value everyone's contribution and treat everyone with respect. ~ Michelle Obama,
422:Want is an empty void - your real value is full and abundant. ~ Bryant H McGill,
423:Your goal is to provide as much extra value to readers as possible. ~ Tim Grahl,
424:You will lose what you value most, so treasure it while you can ~ Richelle Mead,
425:A core value is something you're willing to get punished for. ~ Patrick Lencioni,
426:Aware of its value as a restorative, I stole only black caviar. ~ Jerzy Kosi ski,
427:If your Idea cannot CHANGE the INDUSTRY, you have added no VALUE ~ Fela Durotoye,
428:Let no man under value the price of a virtuous woman's counsel. ~ George Chapman,
429:Life is meaningless, when we take a life we take nothing of value. ~ Brent Weeks,
430:Mostly the loss teaches us only about the value of things. ~ Arthur Schopenhauer,
431:Only those thoughts which come from walking have any value ~ Friedrich Nietzsche,
432:People greatly value knowledge and intelligence, but not wisdom. ~ Dennis Prager,
433:Price is the most important factor to use in relation to value. ~ Walter Schloss,
434:Taste, like identity, has value only when there are differences. ~ Carlo Petrini,
435:The value of your life is your own choosing,” Nathan said. ~ Catherine Ryan Hyde,
436:Value for value,” she’d say. “Nothing short of total needs met. ~ Laurelin Paige,
437:We understand the value of forgetting, the lure of reinvention. ~ Kristin Hannah,
438:'When there's time for everything, there's value in nothing.' ~ Vicki Pettersson,
439:Women should value other women, even if society often did not. ~ Cassandra Clare,
440:You are not born for fame if you don't know the value of time. ~ Luc de Clapiers,
441:Your value will be not what you know; it will be what you share. ~ Ginni Rometty,
442:You will lose what you value most, so treasure it while you can. ~ Richelle Mead,
443:A Gresham’s Law: the fakes would undermine the value of the real. ~ Philip K Dick,
444:An artist should know art history. Shock value only lasts so long. ~ Robert Longo,
445:business succeeds only when it provides real value to clients. ~ Chris Guillebeau,
446:Creativity is the process of having original ideas that have value ~ Ken Robinson,
447:Don’t drink too much.” “Could I get an absolute value on too much? ~ Mackenzi Lee,
448:Honestly, what keeps me grounded is my faith and my value system. ~ Alyson Stoner,
449:I focus on things that are the highest value and do them perfectly. ~ Sean Parker,
450:If you do not value rare treasures, you will stop others from stealing. ~ Lao Tzu,
451:I mean that I value vision, and dread being struck stone blind. ~ Charlotte Bront,
452:intimidated by her, too, but they recognized her value. Before long, ~ Kate White,
453:In which the meaning of myth, its value and expression are elaborated ~ Anonymous,
454:"I think we have different value systems." "Well, mine's better." ~ Douglas Adams,
455:No one will be buried with the epitaph ‘He maximised shareholder value ~ John Kay,
456:Our value is built into us, and nothing and no one can take it away. ~ Greg Koukl,
457:The key to all of life is understanding how to add value to others. ~ Jay Abraham,
458:The moment you value yourself, the whole world values you. ~ Harbhajan Singh Yogi,
459:Theories are patterns without value. What counts is action. ~ Constantin Brancusi,
460:The soul is the human being considered as having a value in itself. ~ Simone Weil,
461:We need to create a culture in which we have more actual value. ~ Jaclyn Friedman,
462:Words cannot convey the value of yoga - it has to be experienced. ~ B K S Iyengar,
463:At times the mirror increases a thing’s value, at times denies it. ~ Italo Calvino,
464:Deep work is necessary to wring every last drop of value out of your ~ Cal Newport,
465:He knew about cures and poultices and the medicinal value of kisses. ~ Holly Black,
466:I don't have to be making something to feel like life has value. ~ Kelly Reichardt,
467:I mean that I value vision, and dread being struck stone blind. ~ Charlotte Bronte,
468:I'm not so sure that the value of art is all it is cracked up to be. ~ Selima Hill,
469:I think any classical training in the theatre is of enormous value. ~ Vivien Leigh,
470:It takes a different value system if you wish to change the world. ~ Jacque Fresco,
471:I value those artists who embody the expression of their life. ~ Wassily Kandinsky,
472:Knowledge of any value can't be given. It must be sought and earned ~ Rick Riordan,
473:know what you want, work to get it, then value it once you have it. ~ Nora Roberts,
474:Many peo­ple know the price of every­thing and the value of noth­ing ~ Ann Landers,
475:Sometimes the true value of the piece is how much a person loves it. ~ Susan Wiggs,
476:The deeper you go the more likely you will discover something of value ~ Bruce Mau,
477:The translation called good has original value as a work of art. ~ Benedetto Croce,
478:The value of emotions comes from sharing them, not just having them. ~ Simon Sinek,
479:the value of our attention has been remarkably stable over 20 years. ~ Kevin Kelly,
480:The vertical man
Though we value none
But the horizontal one. ~ John le Carr,
481:To get the full value of joy you must have someone to divide it with. ~ Mark Twain,
482:Try not to be a man of success, but rather to be a man of value. ~ Albert Einstein,
483:we want value, we want value soon, and we want highest value first. ~ Ron Jeffries,
484:Anything that is of value in life only multiplies when it is given. ~ Deepak Chopra,
485:A person that does not value your time will not value your advice. ~ Orrin Woodward,
486:Basically, from the viewpoint of real human value we are all the same. ~ Dalai Lama,
487:Because the earth is not a product of labour it cannot have a value. ~ David Harvey,
488:Content has no economic value unless it's shared and it's acted on. ~ Mark Schaefer,
489:Freedom may be a value in politics, but it is not a value in morals. ~ Iris Murdoch,
490:I can't see any value in being a celebrity, famous for being famous. ~ Noomi Rapace,
491:It has yet to be proven that intelligence has any survival value. ~ Arthur C Clarke,
492:It's not about having it all. It's about having what you value most. ~ Jean Chatzky,
493:Knowledge of any value can’t be given. It must be sought and earned. ~ Rick Riordan,
494:Money has only a different value in the eyes of each. ~ William Makepeace Thackeray,
495:Money-makers are tiresome company, as they have no standard but cash value. ~ Plato,
496:On the face of it, shareholder value is the dumbest idea in the world. ~ Jack Welch,
497:The more we value things outside our control, the less control we have. ~ Epictetus,
498:The value of a dollar is social, as it is created by society. ~ Ralph Waldo Emerson,
499:The value of failure is greatly over-rated. It's a preposterous myth. ~ Peter Thiel,
500:The value of your network is the square of the number of people in it. ~ Gary Hamel,
501:The whole value of the dime is in knowing what to do with it. ~ Ralph Waldo Emerson,
502:To do meaningful work is to contribute - to create value in society. ~ Charles Koch,
503:Trying to write something of permanent value is a full-time job. ~ Ernest Hemingway,
504:Try not to become a man of success. Rather become a man of value. ~ Albert Einstein,
505:Valuating is itself the value and jewel of all valued things. ~ Friedrich Nietzsche,
506:we all must give a fuck about something, in order to value something. ~ Mark Manson,
507:We are bullish on the health benefits, but they have to bring value. ~ Steve Miller,
508:When you place a high value on truth, you have to think for yourself. ~ Cornel West,
509:Anything that has real and lasting value is always a gift from within. ~ Franz Kafka,
510:A secret's not like coin. It doesn't keep its value in the spending. ~ Leigh Bardugo,
511:A secret’s not like coin. It doesn’t keep its value in the spending. ~ Leigh Bardugo,
512:A smile is absolutely free to give, but it's true value is priceless. ~ Heather Wolf,
513:A work of art has value only if tremors of the future run through it. ~ Andre Breton,
514:But the ways we abuse a thing do not negate the value of that thing. ~ Matt Chandler,
515:Elves - You can't live with them and there's just no resale value. ~ Mercedes Lackey,
516:Free curiosity is of more value in learning than harsh discipline. ~ Saint Augustine,
517:Genuine [economic] value lies in the power to sustain or enrich life ~ Lewis Mumford,
518:had felt good to have someone explicitly value something that she did. ~ Joseph Fink,
519:I believe that all that we go through here must have some value. ~ Eleanor Roosevelt,
520:If a person uses the word 'sorry' loosely then of course it loses its value. ~ Ciara,
521:If you would know the value of money, go and try to borrow some. ~ Benjamin Franklin,
522:I learned the tyranny of figures before I knew the value of a pound. ~ Beryl Markham,
523:I tend to place my own value in spirituality rather than religiosity. ~ Kitty Kelley,
524:Justice is an affectation of perspective, not a universal value. ~ Carlos Ruiz Zaf n,
525:Maturity means learning the value of that which is hard-earned. ~ Philip Toshio Sudo,
526:Nothing that is of real value can be lost, only the false dissolves. ~ Eckhart Tolle,
527:Of what real value is a title? The power is the only important thing ~ James Clavell,
528:Precepts, conventions - above all traditions - have no value in art. ~ Eleanora Duse,
529:Price, taken by itself, is nothing but the monetary expression of value. ~ Karl Marx,
530:the art of creating value from intangible assets (Liebowitz 1999; Nonaka ~ Anonymous,
531:The most valuable person is the one who cherishes the value in others. ~ Ron Kaufman,
532:The perishableness of life...imparts value, dignity, interest to life. ~ Thomas Mann,
533:try not just to become a person of success but rather a person of value. ~ Angie Fox,
534:You've given me value, Dun­can. In my heart I know I mat­ter to you. ~ Julie Garwood,
535:You will either have value, or be grist for the mill — nothing more. ~ Bryant McGill,
536:As if they were our own handiwork we place a high value on our characters. ~ Epicurus,
537:Best value comes from small, value-focused features, delivered frequently ~ Anonymous,
538:Closed Bibles will not convince our children of the value of the Bible. ~ Tony Reinke,
539:Confidentiality is an ancient and well-warranted social value. ~ Kay Redfield Jamison,
540:if you don’t put value on your work, no one is going to do that for you. ~ Bren Brown,
541:If you want to achieve widespread impact and lasting value, be bold. ~ Howard Schultz,
542:It is not clear that intelligence has any long-term survival value. ~ Stephen Hawking,
543:It was all so simple and good that I forgot to value it. Until I lost it. ~ Anonymous,
544:Look carefully at what is of value in others and respect that. ~ Mata Amritanandamayi,
545:Love is the compass which keeps every other value from becoming lost. ~ Bryant McGill,
546:Money is good for nothing unless you know the value of it by experience. ~ P T Barnum,
547:Never take anything at face value. Dare to question and seek the truth. ~ Mike Colter,
548:People have value and are important. Big or small they are important. ~ L Ron Hubbard,
549:Praise, like gold and diamonds, owes its value only to its scarcity. ~ Samuel Johnson,
550:Solutions to problems never trespass into anything of real value. ~ Stuart Rojstaczer,
551:The accumulation of capital involves the expansion of value over time. ~ David Harvey,
552:The race that does not value trained intelligence is doomed. ~ Alfred North Whitehead,
553:The value comes from what is there, but the use comes from what is not there. ~ Laozi,
554:Used titanium hunting knife: sixty-three dollars.
Value: priceless. ~ Lara Adrian,
555:We prove the value we attach to things by the time we devote to them. ~ Andrew Murray,
556:You feel better when you're eating food that retains nutritional value. ~ Amber Heard,
557:You must cultivate value within yourself if you want to move forward. ~ Bryant McGill,
558:A secret's not like a coin. It doesn't keep it's value in the spending ~ Leigh Bardugo,
559:Exchange value forms the substance of money, and exchange value is wealth. ~ Karl Marx,
560:For some reason, people value being scared less than they value laughing. ~ Jason Blum,
561:He who cherishes the value of cultures cannot fail to be a pacifist. ~ Albert Einstein,
562:I don't believe in hostile moves. I don't believe they carry any value. ~ Carlos Ghosn,
563:If the things I value are taken away, is my joy in the Lord undiminished? ~ D A Carson,
564:I value loyalty way too much to waste it on folks who don't value me. ~ Alexandra Elle,
565:Love makes labour light. Love alone gives value to all things. ~ Saint Teresa of Avila,
566:Money is the reward for risks taken, value delivered and promises kept. ~ Robin Sharma,
567:Persecution is simply the clash between two irreconcilable value-systems. ~ John Stott,
568:quest for personal freedom lies in the pursuit of value for others. ~ Chris Guillebeau,
569:Seize every second of your life and savor it. Value your present moments. ~ Wayne Dyer,
570:...she wonders why a part of her is trying to find value in degradation. ~ N K Jemisin,
571:The friend must be like money, that before you need it, the value is known. ~ Socrates,
572:The inventory, the value of my company, walks out the door every evening. ~ Bill Gates,
573:The question of the value of nationality in art is perhaps unsolvable. ~ Edward Hopper,
574:There is no such thing as a value trap. There are investing mistakes. ~ Mohnish Pabrai,
575:The value of a man is not in his skin, that we should touch him. ~ Henry David Thoreau,
576:To practice nonviolence in mundane matters is to know its true value. ~ Mahatma Gandhi,
577:Value, therefore, does not stalk about with a label describing what it is. ~ Karl Marx,
578:We prefer knowing to thinking, because knowing has more immediate value. ~ Neal Gabler,
579:What are the determinants of the objective exchange-value of money? ~ Ludwig von Mises,
580:What's the ROI of your mum? You can't put a value on a relationship. ~ Gary Vaynerchuk,
581:When a guy says something like that, take it at face value. Long enough. ~ Kelly Moran,
582:Which of these highest-value activities is the easiest for me to do? ~ Timothy Ferriss,
583:You cannot devalue the body and value the soul Or value anything else. ~ Wendell Berry,
584:A LISP programmer knows the value of everything, but the cost of nothing. ~ Alan Perlis,
585:Cognition attempts to make sense of the world: emotion assigns value. ~ Donald A Norman,
586:Driving up the value of the advertising is a big commitment for Microsoft. ~ Bill Gates,
587:Get focused on (..) understanding how to deliver a leap in value to buyers ~ W Chan Kim,
588:I am but a gatherer and disposer of other men's stuff, at my best value. ~ Henry Wotton,
589:Nothing should be valued higher than the value of the day. ~ Johann Wolfgang von Goethe,
590:Scientific discovery is not valuable unless it has commercial value. ~ John A McDougall,
591:The day of evil reveals to us the value of our glorious hope. ~ Charles Haddon Spurgeon,
592:The first good reason to write a book is to add value to people’s lives. ~ Guy Kawasaki,
593:... the objects which we admire have no absolute value in themselves... ~ Marcel Proust,
594:There was nothing like losing something to make one value its worth. ~ Santa Montefiore,
595:The value of a man can only be measured with regard to other men. ~ Friedrich Nietzsche,
596:The value of a principle is the number of things it will explain. ~ Ralph Waldo Emerson,
597:The value of music is not dazzling yourself and others with technique. ~ Herbie Hancock,
598:Value's in what people think. Not in what's real. Value's in dreams, boy. ~ Neil Gaiman,
599:Vanity is a mortgage that must be deducted from the value of a man. ~ Otto von Bismarck,
600:What gives life its value if not its constant cry for self-transcendence? ~ Sri Chinmoy,
601:When the sun was rising I doubted its value, as it set I lamented its loss. ~ Evan Dara,
602:Why was it that it took losing things to recognize the full value of them? ~ Sonali Dev,
603:Worship offered with stale flowers and an unclean mind is of no value. ~ Shri Radhe Maa,
604:Your value doesn’t decrease based on someone’s inability to see your worth. ~ Anonymous,
605:And we are reducing the time line by reducing the non-value-added wastes. ~ Taiichi Ohno,
606:Brainpower is the scarcest commodity and the only one of real value. ~ Robert A Heinlein,
607:Having as yet never lost anything, she didn't value anything. ~ Elisabeth Sanxay Holding,
608:I had to learn to value myself before I could expect to be valued by others ~ Kay Hooper,
609:I look for what's of value and extract that. I don't look to criticize. ~ Herbie Hancock,
610:Look deeply. Don't miss the inherent quality and value of everything. ~ Marcus Aurelius,
611:Look inward. Don’t let the true nature or value of anything elude you. ~ Marcus Aurelius,
612:Never cry for a person who cares nothing for the value of your tears. ~ Sherrilyn Kenyon,
613:Normal is the Holy Grail
and only those without it
know its value. ~ Sarah Crossan,
614:...nothing was of value, without a mind that challenged and inquired. ~ John Christopher,
615:of what value was the past when the present was so thrilling, and pleasing ~ V C Andrews,
616:Sacrifice is the surrender of that which you value in favor of which you dont ~ Ayn Rand,
617:Someone has to die in order that the rest of us should value life more. ~ Virginia Woolf,
618:The maximum value of art is that it allows the artist to express himself. ~ Irving Stone,
619:Then she wonders why a part of her is trying to find value in degradation. ~ N K Jemisin,
620:The sum of all known value and respect, I add up in you, whoever you are. ~ Walt Whitman,
621:The true value of sport is more than the skills that young people learn. ~ Thomas Menino,
622:To have so little, and it of so little value, was to be quaintly free. ~ Wallace Stegner,
623:We mine our greatest value through the process of proactive thinking ~ Julian Pencilliah,
624:We understand the value of forgetting, the lure of reinvention. Lately, ~ Kristin Hannah,
625:what we know to be useless, but expect civilization to value, is beauty; ~ Sigmund Freud,
626:You never realize the value of coaching until your children play for a coach ~ Don Meyer,
627:Your value does not decrease based on someone's inability to see your worth. ~ Anonymous,
628:A cynic is a man who knows the price of everything and the value of nothing. ~ Shane Kuhn,
629:A fool is someone who knows the price of everything and the value of nothing. ~ Anonymous,
630:As useful as websites and journals are, there's real value in books, too. ~ Jamais Cascio,
631:buying from. 4. I perceive a value in the product that I am purchasing. ~ Jeffrey Gitomer,
632:Convert your fans into your customers by adding value to what you do. ~ Israelmore Ayivor,
633:Failure doesn't have anything to do with your intrinsic value as a person. ~ Albert Ellis,
634:For me, suspense doesn't have any value if it's not balanced by humor. ~ Alfred Hitchcock,
635:I am learning to forgive my inner geek, and even value him as a free man. ~ Kenny Loggins,
636:Ideally, peace means the absence of violence. It is an ethical value. ~ Mikhail Gorbachev,
637:If we define value as emotions - and emotional engagement...i.e. love! ~ Martin Lindstrom,
638:I have stunning friends. I value my friendships as I value my family. ~ Patricia Clarkson,
639:In 2003, the value of Airbuss orders was more than twice as much as Boeings. ~ Norm Dicks,
640:Independence is of more value than any gifts; and to receive gifts is to lose it. ~ Saadi,
641:It is not enough to preach about family values, we must value families. ~ Hillary Clinton,
642:I value being able to go into a record shop and people leaving me alone. ~ Martin Freeman,
643:I wil tell you something very important: there is value in forgiveness. ~ Karin Slaughter,
644:I wish to no longer have a dollar value that people can bargain and buy. ~ Pepper Winters,
645:oddness or novelty (qualities which usually give value to anything) ~ Michel de Montaigne,
646:People do not realise the immense value of utilising spare minutes. ~ Orison Swett Marden,
647:Say no to anything that is not a high-value use of your time and your life. ~ Brian Tracy,
648:something to value in anyone, however apparently insignificant or wretched, ~ J K Rowling,
649:The only value objects have is what people are willing to pay to own them. ~ Vicki Delany,
650:The only way to create value for yourself is to create value for others. ~ James Altucher,
651:Theory-free science makes about as much sense as value-free politics. ~ Stephen Jay Gould,
652:There can be no value in the whole unless there is value in the parts. ~ Bertrand Russell,
653:The value of a business is the cash it's going to produce in the future. ~ Warren Buffett,
654:The value of a secret depends upon whom you’re trying to keep it from. ~ Michael Robotham,
655:The value of choice is not in the size of the action but in its effect ~ Jonathan Maberry,
656:We must recognize, however, that intrinsic value is an elusive concept. ~ Benjamin Graham,
657:What do you most value in your friends? Their continued existence. ~ Christopher Hitchens,
658:What is cheaper than lust or of less value than alchemy or aphrodisiacs? ~ Avram Davidson,
659:Whether someone is useful only matters if you value people by their use. ~ Corinne Duyvis,
660:You cannot say that all experience is of equal value for all people. ~ Jiddu Krishnamurti,
661:You will be as much value to others as you have been to yourself. ~ Marcus Tullius Cicero,
662:A mistake is a future benefit, the full value of which is yet to be realized. ~ Edwin Land,
663:Cognition attempts to make sense of the world: emotion assigns value. It ~ Donald A Norman,
664:If the value of a company doesn't just scream out at you, it's too close. ~ Charlie Munger,
665:If we could be sure of everyone and everything, trust would have no value ~ Piero Ferrucci,
666:It will be years before I understand the value of softness. ~ Alexandria Marzano Lesnevich,
667:Must you value what others value,
avoid what others avoid?
How ridiculous! ~ Lao Tzu,
668:No temptation can ever be measured by the value of its object. ~ Sidonie Gabrielle Colette,
669:Principles are the basis for developing a vision and value system for all. ~ Stephen Covey,
670:Sometimes you will never know the value of something,until it becomes a memory. ~ Dr Seuss,
671:Strangest thing is, you learn the value of experience only with experience ~ Ranvir Shorey,
672:The entire value of a person is subjective to your relationship with them. ~ Natalia Kills,
673:The key of all life is value. Value is not what you get, it's what you give. ~ Jay Abraham,
674:The Ministry places a rather higher value on my life than yours, I’m afraid. ~ J K Rowling,
675:The payment of the worker is not determined by the value of his product. ~ Albert Einstein,
676:the payment of the worker is not determined by the value of his product. ~ Albert Einstein,
677:The true value of a big dream is who you must grow into to live that dream. ~ Robin Sharma,
678:The US is a business-run huckster society, and its primary value is deceit. ~ Noam Chomsky,
679:Too many people today know the price of everything and the value of nothing. ~ Ann Landers,
680:Why we don't value intellectual honesty beyond easy answers is beyond me. ~ Kelly Corrigan,
681:Woman's advice has little value, but he who won't take it is a fool. ~ Miguel de Cervantes,
682:As a musician, I hear the harmonic value of everything - I just enjoy music. ~ Darren Criss,
683:Be occupied, then, with what you really value and let the thief take something else. ~ Rumi,
684:Every man is a hero or oracle to someone. And that person has enhanced value. ~ Johnny Hunt,
685:Every poet hopes that after-times Shall set some value on his votive lay. ~ Caroline Norton,
686:External practices have value only as helps to develop internal purity. ~ Swami Vivekananda,
687:If we had the courage to love we would not so value these acts of war. ~ Jeanette Winterson,
688:It hurt to think that a boy would not have him at his value of himself. ~ Richard Llewellyn,
689:Just because we can't sell shares in nature doesn't mean it has no value. ~ Thomas Friedman,
690:Money is one of the rewards you get for adding value to the lives of others. ~ Paul McKenna,
691:My great goal in life is to try to remember that everything is of equal value. ~ Emma Stone,
692:Nothing is more highly to be prized than the value of each day ~ Johann Wolfgang von Goethe,
693:once an economic indicator gets too popular, it loses its predictive value. ~ Ruchir Sharma,
694:Pretend I am as capable as a man? Please sir, do not value me so little! ~ Kerri Maniscalco,
695:The circulation of capital realizes value , while living labour creates value . ~ Karl Marx,
696:The only currency still used as a store of value after 5000 years is gold ~ Martin Truex Jr,
697:The rate of interest acts as a link between income-value and capital-value. ~ Irving Fisher,
698:There's a pleasure in being reminded of the value of ordinary life. ~ Karen Thompson Walker,
699:the value of a thing is not the thing but what is behind the thing ~ Ernest Agyemang Yeboah,
700:The value of travel is not just the travel but what the travel makes of you. ~ Robin Sharma,
701:The value the world sets upon motives is often grossly unjust and inaccurate. ~ H L Mencken,
702:To my mind the old masters are not art; their value is in their scarcity. ~ Thomas A Edison,
703:Until you value yourself, you can't expect anyone else to do so. ~ John Frederick Demartini,
704:Volatility is a symptom that people have no idea of the underlying value. ~ Jeremy Grantham,
705:We're over-delivering value against other choices I think consumers can get. ~ Don Mattrick,
706:We value the light more fully after we’ve come through the darkness. ~ Suzanne Woods Fisher,
707:When life takes away, something of greater value is always given in return. ~ Michael J Fox,
708:WORRY serves no useful purpose is of no value and doesn’t change a thing. ~ Debbie Macomber,
709:You earn influence by giving value and attention to other people. BE USEFUL! ~ Laura Fitton,
710:you understand much more about the value of a marriage when you’ve lost it, ~ Gerald Clarke,
711:you will never know the value of a moment until it becomes a memory. Dr Seuss ~ Len Webster,
712:All the publicity about value investing - it's become a very popular thing. ~ Walter Schloss,
713:Creativity is the crucial variable in the process of turning knowledge into value ~ John Kao,
714:Education was the most important value in our home when I was growing up. ~ Caroline Kennedy,
715:I don't see how you can write anything of value if you don't offend someone. ~ Marvin Harris,
716:If everything in the past has value, then there’s no reason for regret, ever. ~ James A Owen,
717:If the thickness is larger than the critical value I can produce an explosion. ~ Leo Szilard,
718:If you want a great job, you need something of great value to offer in return. ~ Cal Newport,
719:I value my ideas as kernels of greatness. I open to huge success and receive it. ~ Anonymous,
720:I was blessed to have a mother and father that recognized the value of education. ~ Jeb Bush,
721:Life would not seem short if we valued time as much as we value money. ~ Mokokoma Mokhonoana,
722:No worthy goal should come easily, he told himself. Suffering created value. ~ Conn Iggulden,
723:Pretend I am as capable as a man? Please, sir, do not value me so little! ~ Kerri Maniscalco,
724:Schools have ignored the value of experience and chosen to teach by pouring in. ~ John Dewey,
725:The more competitive value of the dollar turned around the trade deficit. ~ Martin Feldstein,
726:The poem has some value, believe me. It keeps you from going totally mad. ~ Charles Bukowski,
727:There is value in everybody's gift. No matter how hard to find or strange it is. ~ Tori Amos,
728:What do you most value in your friends?
Their continued existence. ~ Christopher Hitchens,
729:Young kids should be doing music that has shock value. They'll grow out of it. ~ Talib Kweli,
730:a distinctive amount of a reasonable scarcity improves value greatly ~ Ernest Agyemang Yeboah,
731:And it is long since I have learned to hold popular opinion of no value. ~ Alexander Hamilton,
732:Customer service will become the primary value added function of every business. ~ Bill Gates,
733:For changes to be of any true value, they've got to be lasting and consistent. ~ Tony Robbins,
734:Full value for your soul wouldn't get you a cup of coffee at a convenience store. ~ Tim Pratt,
735:Hard knocks have a place and value, but hard thinking goes farther in less time. ~ Henry Ford,
736:How does a person defend testimony no rational mind will accept at face value? ~ Stephen King,
737:If it's fifty years from now and it still has the same value, that's a movie. ~ Kevin Costner,
738:If you only value my advice when I agree with you, you don't value it at all. ~ John Flanagan,
739:inventions alone don’t create huge value. Not unless they disrupt something. ~ James McQuivey,
740:I think there's value in experience and observations that link past to present. ~ Bill Kurtis,
741:I think we’ve been oversold the value of more and undersold the value of less. ~ Greg McKeown,
742:It is in dialogue with pain that many beautiful things acquire their value. ~ Alain de Botton,
743:I value peace, too, when it is not bought at the price of fundamental decencies. ~ Elia Kazan,
744:I want you to value life. Yours and others. More than you ever have before. ~ Keigo Higashino,
745:Know the true value of time; snatch, seize, and enjoy every moment of it. ~ Lord Chesterfield,
746:Life is a value to be bought and thinking is the only coin noble enough to buy it. ~ Ayn Rand,
747:Most of a tech company’s value will come at least 10 to 15 years in the future. ~ Peter Thiel,
748:My life as an android was neat, balanced, and had real redeeming social value. ~ Jeff Lindsay,
749:Once I realised the value of making people laugh, I got very good at it. Fast. ~ Dick Gregory,
750:People are governed by the head; a kind heart is of little value in chess. ~ Nicolas Chamfort,
751:Personally making a film solely for the shock value serves no purpose to me. ~ Timo Tjahjanto,
752:The act of choosing a value for yourself requires rejecting alternative values. ~ Mark Manson,
753:the cornerstone of blue ocean strategy. Value innovation, not innovation per se, ~ W Chan Kim,
754:The function of good journalism is to take information and add value to it. ~ John Chancellor,
755:the practical value of succes depends not a little on the way you look at it. ~ Joseph Conrad,
756:There is nothing more difficult to measure than the value of visible emotion. ~ Gertrude Bell,
757:There's an intrinsic value in creating something for the sake of creating it. ~ Rodney Mullen,
758:To be successful, innovation is not just about value creation, but value capture. ~ Jay Samit,
759:Value time!!! It's only when we lack time for ourselves that we start valuing it. ~ Leon Uris,
760:You don't get paid for the hour. You get paid for the value you bring to the hour. ~ Jim Rohn,
761:- You may know the value of turbans, but I know how far vanity can lead a man. ~ Paulo Coelho,
762:Aside from the people I love, there is little I value more than my education. ~ Cheryl Strayed,
763:As I get older, I realize that the thing I value the most is good-heartednes s. ~ Alice Walker,
764:By precipitating change, you'll create value. Those that do this best will win. ~ Ben Keighran,
765:find something to value in anyone, however apparently insignificant or wretched, ~ J K Rowling,
766:Forgiveness," said Mary Rommely, "is a gift of high value. Yet its cost nothing. ~ Betty Smith,
767:For the most part, quantum theory has been of little practical value in my life. ~ Jenny Diski,
768:If your word is of no value, you will reason that the Word of God is of no value. ~ E W Kenyon,
769:In the act of deciding what to eliminate, you place value on what's left behind. ~ Coco Chanel,
770:I try to find meaning or value in most things and be as diverse as possible. ~ Francois Arnaud,
771:Men who truly love money always value it more highly than any mere human affection. ~ Tom Cain,
772:My heart is empty & my life has no value anymore. Each moment a thousand tears. ~ Lisa See,
773:Ninety percent or more of the value on your teams comes from the top 10 percent. ~ Laszlo Bock,
774:the art of writing changeable code requires the ability to write high-value tests. ~ Anonymous,
775:The value of your Creator should cause you to reconsider your own worth and value. ~ T D Jakes,
776:Today's challenge for women: to value ourselves and demand that others do, too. ~ Gloria Feldt,
777:We have never explained the numerical value of any of the constants of Nature. ~ John D Barrow,
778:What does Nihilism mean?—That the highest values are losing their value. ~ Friedrich Nietzsche,
779:When art becomes merely shock value, our sense of humanity is slowly degraded. ~ Roger Scruton,
780:With the best of intentions, we value addition, not subtraction, more, not less. ~ Lisa Bodell,
781:You should have a value system. You can win if you stick with your value system. ~ Bob Newhart,
782:At the end of the day, the true value proposition of education is employment. ~ Sebastian Thrun,
783:A world without delight and without affection is a world destitute of value. ~ Bertrand Russell,
784:Convenience is not an acceptable foundational value for society. It’s a disease. ~ Cameron D az,
785:Convenience is not an acceptable foundational value for society. It’s a disease. ~ Cameron Diaz,
786:Don't tell me what you value. Show me your budget and I'll tell you what you value. ~ Joe Biden,
787:Easy explanations for what we have done cheapen the value of us as individuals. ~ Jessica Scott,
788:Experience seems to be the only thing of any value that's widely distributed. ~ William Feather,
789:Integrity's a neutral value. Hyenas have integrity, too. They're pure hyena. ~ Jonathan Franzen,
790:It is impossible to say why people put so little value on complete happiness. ~ William Maxwell,
791:I value having details, but I never took into account the emotion behind them. ~ Krista Ritchie,
792:My scare value is high. My arena is controversy. My tough front is my biggest asset. ~ Roy Cohn,
793:Nobody is just anything... everyone is of equal value, regardless of their station ~ Tim LaHaye,
794:Of what value is a civilization that can't toast a piece of bread as ordered? ~ Haruki Murakami,
795:People take things at face value on social media. Earnestness is the assumption. ~ Mindy Kaling,
796:...[R]eal wisdom is the property of God, and... human wisdom has little or no value. ~ Socrates,
797:Some people will choose, again and again, to destroy what it is they value most. ~ Tara Conklin,
798:Teaching people doesn’t subtract value from what you do, it actually adds to it. ~ Austin Kleon,
799:That living has no value - it's what you do with life that gives it worth. ~ Michael J Sullivan,
800:The dollar has lost over 95 percent of its value since the Fed was created. ~ Thomas E Woods Jr,
801:There are but few commanders who properly appreciate the value of celerity. ~ Stonewall Jackson,
802:There is no society that does not highly value fictional storytelling. Ever. ~ Orson Scott Card,
803:The spirit of social computing is the concept of leaving value in your wake. ~ Bradley Horowitz,
804:The value and quality of any love is determined solely by the lover himself. ~ Carson McCullers,
805:Things I say have value and I would love for you to value them, however you get it. ~ Lil Wayne,
806:Tucker the mouse said I learned the value of ecomonicness - which means savings ~ George Selden,
807:Voting is like alchemy - taking an abstract value and breathing life into it. ~ Sharon Salzberg,
808:We may see the small value God has for riches, by the people he gives them to. ~ Alexander Pope,
809:Whatever you seize for yourself is worthless. Only what is given you has value. ~ Gerald Morris,
810:What value has compassion that does not take its object in its arms? ~ Antoine de Saint Exupery,
811:You will be paid in direct proportion to the value you create in the marketplace. ~ T Harv Eker,
812:A man's opinions are generally of much more value than his arguments. ~ Oliver Wendell Holmes Jr,
813:A man who dares to waste one hour of time has not discovered the value of life. ~ Charles Darwin,
814:A monopoly on knowledge is tantamount to a monopoly on everything else of value ~ Meredith Duran,
815:And the things that were irreplaceable in life were the only things of value. ~ Penelope Douglas,
816:A target should go with every goal. A target is the value that defines success. ~ Michael Porter,
817:A writer is basically someone who shares his or her value or vision of the world. ~ Paulo Coelho,
818:Contentment is discovering the value of what God has already given to me. ~ Suzanne Woods Fisher,
819:Every single human soul has more meaning and value than the whole of history. ~ Nikolai Berdyaev,
820:Features that offer value to a minority of users impose a cost on all users. ~ Douglas Crockford,
821:For changes to be of any true value, they've got to be lasting and consistent. ~ Anthony Robbins,
822:I spend most of my time alone, because I so value and thrive in the quiet. Heaven. ~ Anne Lamott,
823:I think we have different value systems." —Arthur
"Well mine's better." —Ford ~ Douglas Adams,
824:It is not in vain that man speaks to man. This is the value of literature. ~ Henry David Thoreau,
825:I value unity because I believe we learn truth from each other in this process. ~ Rowan Williams,
826:Just because a person was broken didn't mean they had no value, no right to live. ~ Nalini Singh,
827:Let us honor if we can the vertical man, though we value none but the horizontal one ~ W H Auden,
828:Money is a blank slate that gets its value from the energy and meaning we give it. ~ Jen Sincero,
829:Must you value what others value,avoid what others avoid?How ridiculous! ~ Lao Tzu, Tao Te Ching,
830:One's life has value so long as one attributes value to the life of others. ~ Simone de Beauvoir,
831:Only very odd people don’t realize that truth-telling is always a relative value. ~ John Gardner,
832:Problems are just businesses waiting for the right entrepreneur to unlock the value. ~ Jay Samit,
833:So far no chemist has ever discovered exchange-value either in a pearl or a diamond. ~ Karl Marx,
834:Sometimes you will never know the value of a moment until it becomes a memory. ~ Kathryn Andrews,
835:To be a value investor, you have to be willing [and able] to suffer pain. ~ Jean Marie Eveillard,
836:Tucker the mouse said I learned the value of ecomonicness - which means savings. ~ George Selden,
837:Value the wisdom of humility, as well as the sense of perspective it gives you. ~ Chris Hadfield,
838:What is a cynic? A man who knows the price of everything and the value of nothing. ~ Oscar Wilde,
839:A middle class is so important to a society that its value cannot be overestimated. ~ Eliot Engel,
840:Choosing to work on what you value means not choosing something else. This is okay. ~ Paul Jarvis,
841:Creating value is not enough—you also need to capture some of the value you create. ~ Peter Thiel,
842:Few things were so sure and simple that they could be taken at face value. ~ William Kent Krueger,
843:I don't think we should judge the value of our lives by how efficient they are. ~ Haruki Murakami,
844:If you come back from the dead, you don't have the same value system, I think. ~ Sigourney Weaver,
845:In some cases we neglect our health, because we were never told about its value. ~ Sunday Adelaja,
846:I really don't have the time to discuss the errors of your value judgements. ~ John Kennedy Toole,
847:I simply value Arthur Capel friendship. And even so, he knows very little about me. ~ Coco Chanel,
848:I think people underestimate the value of collaboration, especially for writers. ~ Akiva Goldsman,
849:I value my reputation. I work hard to avoid even the appearance of impropriety. ~ Richard L Hanna,
850:...just because an ideology dies doesn't mean the value of its ideas is nullified ~ Miguel Syjuco,
851:Life has value only when it has something valuable as its object. ~ Georg Wilhelm Friedrich Hegel,
852:Only a fool believes a thing of value will be laid in her lap with no reckoning. ~ Brian Staveley,
853:People of influence understand the incredible value of becoming a good listener. ~ John C Maxwell,
854:People say that you will never know the value of a moment until it becomes a memory ~ Ika Natassa,
855:Reputation is a form of stored value that increases the likelihood of using a service. ~ Nir Eyal,
856:There is no discovery without risk and what you risk reveals what you value. ~ Jeanette Winterson,
857:The value of an ad is in inverse ratio to the number of times it has been used. ~ Raymond Rubicam,
858:The value of a prototype is in the education it gives you, not in the code itself. ~ Amari Cooper,
859:The value of ourselves is but the value of our melancholy and our disquiet. ~ Maurice Maeterlinck,
860:The value of the individual does not lie in him. He receives it by union with Christ. ~ C S Lewis,
861:Try not to become a man of success, but rather try to become a man of value.
   ~ Albert Einstein,
862:Value is not made of money, but a tender balance of expectation and longing. ~ Barbara Kingsolver,
863:What a unique opportunity to be in town. I love townies. I value it, so to speak. ~ Justin Vernon,
864:What value did courage have, without a free and challenging mind to direct it? ~ John Christopher,
865:A man who recognizes no God is probably placing an inordinate value on himself. ~ Robertson Davies,
866:Being well-mannered and gracious and kind are things that I value really highly. ~ Vanessa Veselka,
867:Bounty always receives part of its value from the manner in which it is bestowed. ~ Samuel Johnson,
868:establish a core value that drives the business and helps promote it in perpetuity. ~ Ben Horowitz,
869:Every single human soul has more meaning and value than the whole of history. ~ Nikolai A Berdyaev,
870:For we were little Christian children and early learned the value of forbidden fruit. ~ Mark Twain,
871:How we spend our time verifies what we value most: TV, the Internet, or God’s Word? ~ Randy Alcorn,
872:I can take everything on her face at face value, and that's valuable in a friend. ~ David Levithan,
873:In all our deeds, the proper value and respect for time determines success or failure. ~ Malcolm X,
874:Innovation is the creation and delivery of new customer value in the marketplace. ~ Michael J Gelb,
875:I thought you two'd value yer friend more'n broomsticks or rats. Tha's all. - Hagrid ~ J K Rowling,
876:It is society as a whole that assigns value and prestige to what people do; ~ Anne Marie Slaughter,
877:I want to bring out the best in a community and contribute something of permanent value. ~ I M Pei,
878:Leadership is defined as authentic transformative energy that adds value to others ~ Kevin Cashman,
879:love that can be calculated or quantified is meaningless or lacking true value, ~ Georgina Guthrie,
880:Not every one who has the gift of speech understands the value of silence. ~ Johann Kaspar Lavater,
881:[Property] embraces everything to which a man may attach a value and have a right. ~ James Madison,
882:Real value come from nature and human resources, both of which we already possess. ~ Bryant McGill,
883:She put a higher value on independence than an asthmatic put on oxygen.’ Tzader ~ Sherrilyn Kenyon,
884:Some goals are not going to fulfill you. Choose goals that you value and care about. ~ Henry Cloud,
885:That was the glorious thing about art: its value was entirely subjective. ~ Hannah Mary Rothschild,
886:The ability to connect with others begins with understanding the value of people. ~ John C Maxwell,
887:The idea of vegetarianism is of immense value; it is based on great reverence for life. ~ Rajneesh,
888:The true value of man is shown when with all freedom possible, he sets himself limits. ~ Anonymous,
889:The ultimate value of our lives is decided not by how we win but by how we lose ~ Ernest Hemingway,
890:Treat everyone you meet as if they have infinite value because in God’s eyes they do ~ Joyce Meyer,
891:Veblen once asked a religious student the value of her church in kegs of beer. ~ Robert Heilbroner,
892:What is the value of any political freedom, but as a means to moral freedom? ~ Henry David Thoreau,
893:Where we find happiness teaches us what we value rather than simply what is of value. ~ Sara Ahmed,
894:Words and emotions are simple currencies. If we inflate them, they lose their value, ~ Jess Walter,
895:Aesthetic value is often the by-product of the artist striving to do something else. ~ Evelyn Waugh,
896:Albus Dumbledore was never proud or vain; he could find something to value in anyone, ~ J K Rowling,
897:A truly free society is based on a vision of respect for people and what they value. ~ Charles Koch,
898:But then we so rarely understand the value of what we possess until it's gone. ~ Karen Marie Moning,
899:Children are the true connoisseurs. What’s precious to them has no price, only value. ~ Bel Kaufman,
900:I consider myself to be respectful, and I believe this is a main value for sports. ~ Tommy Hilfiger,
901:Ideas by themselves are not worth anything, only executing well is what creates value. ~ Sam Altman,
902:If you chuck away too many things, you end up discovering there was value in them. ~ Prince Charles,
903:If you don't know your blood pressure, it's like not knowing the value of your company. ~ Mehmet Oz,
904:I put myself in front of people who can say yes to me, and I deliver value first. ~ Jeffrey Gitomer,
905:It's important to teach your kids the value of being active by setting a good example. ~ Heidi Klum,
906:Matter is necessary to give form,
but the value of reality lies in its immateriality ~ Lao Tzu,
907:Maybe you had to come close to losing something before you could remember its value. ~ Jodi Picoult,
908:Money possesses no value to the state other than that given to it by circulation. ~ Abraham Lincoln,
909:Perhaps it is of more value to infuriate philosophers than to go along with them. ~ Wallace Stevens,
910:product can decrease in perceived value if it starts off as scarce and becomes abundant. ~ Nir Eyal,
911:SUCCESS is when I add value to MYSELF. SIGNIFICANCE is when I add value to OTHERS. ~ John C Maxwell,
912:The human emotions are worthy of nothing when our existence has no realistic value. ~ M F Moonzajer,
913:The major value in life is not what you get. The major value in life is what you become. ~ Jim Rohn,
914:The more users invest time and effort into a product or service, the more they value it. ~ Nir Eyal,
915:There is a solitude in poverty, but a solitude that gives everything back its value. ~ Albert Camus,
916:There is no habit you will value so much as that of walking far without fatigue. ~ Thomas Jefferson,
917:The value we provide most to others is the same value we appreciate most from others. ~ Simon Sinek,
918:The way people behave towards each other is a measure of their value as human beings. ~ Lynne Truss,
919:This is the key to time management - to see the value of every moment. ~ Menachem Mendel Schneerson,
920:Tools that look glossy but shatter under stress are not good long-term value. Unix ~ Eric S Raymond,
921:When you sell on price, you are a commodity. When you sell on value, you are a resource. ~ Bob Burg,
922:Yes, vanity … and yet self-respect is what gives a person his or her intrinsic value ~ S ndor M rai,
923:Excellence comes from human beings doing things of value that customers find memorable. ~ Tom Peters,
924:If we can't enjoy ourselves to excess once in a while, what is the value in life? ~ Sherry D Ficklin,
925:I love smart and curious people. I value intelligence in my friends and relationships. ~ Kerry Bishe,
926:In the way of religion gold is like a lame donkey; it has no value, only weight. ~ Attar of Nishapur,
927:Let us not underrate the value of a fact; it will one day flower into a truth. ~ Henry David Thoreau,
928:Literary education is of no value, if it is not able to build up a sound character. ~ Mahatma Gandhi,
929:May be you had to come close to losing something before you could remember its value. ~ Jodi Picoult,
930:Means must be subsidiary to ends and to our desire for dignity and value. ~ Ludwig Mies van der Rohe,
931:People are your most valuable asset. Only people can be made to appreciate in value. ~ Stephen Covey,
932:Pleasure. Pleasure is great, but it’s a horrible value to prioritize your life around. ~ Mark Manson,
933:Selfish-gene theory tells us nothing about the value of interacting through language. ~ Noam Chomsky,
934:Sell your book like a can of beans & your readers will place the same value on it. ~ Stuart Aken,
935:Societies that value excellence, innovation, entrepreneurship and integrity do well. ~ Chetan Bhagat,
936:Someone has to die in order that the rest of should value life more. It's contrast. ~ Nicole Kidman,
937:The Muslims have got Islam as a legacy, hence they fail to recognize its value ~ Marmaduke Pickthall,
938:There is no love without friendship. Passion alone does not form relationships of value. ~ Bruce Lee,
939:The value of friends has always been a natural thing. I prefer too many to too few. ~ Mick Fleetwood,
940:Throw not my words away, as many do;They're gold in value, though they're cheap to you. ~ John Clare,
941:To set but a low value upon toast is to expose one's deficiencies in right appreciation. ~ E V Lucas,
942:Traveling through the worlds gives you perspective. It makes you value what you have. ~ Claudia Gray,
943:Truth can be costly, but in the end it never falls short of value for the price paid. ~ Ellis Peters,
944:When we value correct principles, we have truth - a knowledge of things as they are. ~ Stephen Covey,
945:When we value correct principles, we have truth—a knowledge of things as they are. ~ Stephen R Covey,
946:An investor calculates what a stock is worth, based on the value of its businesses. ~ Benjamin Graham,
947:Anybody who does not value what you have does not deserve your relationship. ~ Matthew Ashimolowo,
948:Any system of economics is bankrupt if it sees either value or virtue in unemployment. ~ Jimmy Carter,
949:A photograph has no value unless it looks exactly like a photograph and nothing else. ~ Edward Weston,
950:a product can decrease in perceived value if it starts off as scarce and becomes abundant. ~ Nir Eyal,
951:Doubt is not a fearful thing,” Feynman observed, “but a thing of very great value. ~ Philip E Tetlock,
952:Find your passion, learn how to add value to it, and commit to a lifetime of learning. ~ Ray Kurzweil,
953:I cannot overemphasise the value we place on a free, independent and outspoken press ~ Nelson Mandela,
954:It is in time of peace that the value of life is fixed. The test of war reveals it. ~ Walter Lippmann,
955:It is the brushwork of the right value and color which should produce the drawing. ~ Camille Pissarro,
956:It seems that a physically weak man is of less value to society than even a lame horse. ~ Osamu Dazai,
957:I was preoccupied only with the price of things and neglected to consider their value. ~ Laila Lalami,
958:Lean thinking defines value as providing benefit to the customer; anything else is waste. ~ Eric Ries,
959:life and work revolved around duty, self-respect, and the ultimate value of one’s word. ~ Dan Simmons,
960:My optimistic outlook on life is to sort of be positive and take everyone at face value. ~ Rhys Darby,
961:No birth is an accident, No experience is without meaning, and no life is without value. ~ Gary Zukav,
962:No psychic value can disappear without being replaced by another of equivalent intensity. ~ Carl Jung,
963:Of what value is a civilization that can’t toast a piece of bread as ordered?” Mari ~ Haruki Murakami,
964:On assessment: measure what you value instead of valuing only what you can measure. ~ Andy Hargreaves,
965:She knew that he had never seen her before. She knew the value of first impressions. ~ Winston Graham,
966:stop looking to the competition. Value-innovate and let the competition worry about you. ~ W Chan Kim,
967:The greater the potential for reward in the value portfolio, the less risk there is. ~ Warren Buffett,
968:The reason I beat the Austrians is, they did not known the value of five minutes ~ Napoleon Bonaparte,
969:There is a certain time of life, when we value a good stomach more than the mind. ~ Ninon de L Enclos,
970:There is a solitude in poverty, but a solitude which restores to each thing its value. ~ Albert Camus,
971:The symbol in the dream has more the value of a parable: it does not conceal, it teaches. ~ Carl Jung,
972:The value of a social network is defined not only by who's on it, but by who's excluded. ~ Paul Saffo,
973:The value of money is a scam perpetrated by those who have it over those who don't ~ Karen Joy Fowler,
974:The value of money is a scam perpetrated by those who have it over those who don’t ~ Karen Joy Fowler,
975:This is pure snow! Do you have any idea what the street value of this mountain is? ~ Curtis Armstrong,
976:Those who self-righteously value their own contradictions are mighty on this Earth. ~ Peter J Carroll,
977:Truth has been displaced as a value and replaced by psychological effectiveness. ~ Alasdair MacIntyre,
978:Use book value as a starting point to try and establish the value of the enterprise. ~ Walter Schloss,
979:Value judgments are destructive to our proper business, which is curiosity and awareness. ~ John Cage,
980:Very few modern people think Friendship a love of comparable value or even a love at all. ~ C S Lewis,
981:We cannot live without valuing: but we can live without valuing what you value. ~ Friedrich Nietzsche,
982:Why would forgiveness be of any value if it were reserved only for forgivable offenses? ~ Mary Balogh,
983:Your true value is determined by how much more you give in value than you take in payment. ~ Bob Burg,
984:Your true worth is determined by how much more you give in value than you take in payment. ~ Bob Burg,
985:As for literature, thefts cannot harm it, while the lapse of ages augments its value ~ Marcus Aurelius,
986:Deterrence itself is not a preeminent value; the primary values are safety and morality. ~ Herman Kahn,
987:For every day we don't unlock our own value, we remain plugged into our other identity. ~ Chris Brogan,
988:Have I done aught of value to my fellow-men? Then have I done much for myself. ~ Johann Kaspar Lavater,
989:If you put a small value on yourself, rest assured that the world will not raise your price. ~ Unknown,
990:Imagine if everyone went around transforming lead into gold. Gold would lose its value. ~ Paulo Coelho,
991:I think sleep's really important. I value it as much as waking up and having a full day. ~ Jena Malone,
992:It is by our power to suffer, above all, that we are of more value than the sparrows. ~ Edith Hamilton,
993:I treasure a core value of humanity and that guides people why they act the way they do. ~ Megan Young,
994:It took him years to learn the value of silence, the power of carefully chosen words. ~ Leila Aboulela,
995:Just because an attractive girl doesn’t want to fuck you, it doesn’t mean your value is low. ~ Roosh V,
996:LIGHT has no value without darkness, just as a SOLUTION has no value without a problem ~ Fela Durotoye,
997:Most people who call themselves conservatives can't explain the American value system. ~ Dennis Prager,
998:My parents instilled in me the value of learning and encouraged me to succeed in school. ~ Bruce Brown,
999:Myths nourish science, and science nourishes myth. But the value of knowledge remains. ~ Carlo Rovelli,
1000:Never underestimate the value of a mother in wartime. She has the most to fight for. ~ Gregory Maguire,
1001:No objects of value are worth risking the priceless experience of waking up one more day. ~ Jack Smith,
1002:only invest in companies that have the potential to return the value of the entire fund. ~ Peter Thiel,
1003:Saying that cultural objects have value is like saying that telephones have conversations. ~ Brian Eno,
1004:Since the Fed was established in 1913 the dollar has lost 95 percent of its value. ~ Thomas E Woods Jr,
1005:So are stories. Guess what? Those still have value. Ask anyone who's ever bought a book. ~ Nicole Snow,
1006:Such tests commonly assert that the results returned by a message equal an expected value. ~ Anonymous,
1007:That was the value in not crying. Crying was like pissing everything out on the ground. ~ Stephen King,
1008:The best way to create value in the 21st century is to connect Creativity with Technology ~ Steve Jobs,
1009:The human mind has claimed for water one of its highest values-the value of purity. ~ Gaston Bachelard,
1010:The ignorant person is totally blind he does not appreciate the value of the jewel ~ Guru Gobind Singh,
1011:there are two core things that bring people value: 1) entertainment, and 2) utility. ~ Gary Vaynerchuk,
1012:The value of a sentiment is the amount of sacrifice you are prepared to make for it. ~ John Galsworthy,
1013:The value of money is a scam perpetuated by those who have it over those who don't. ~ Karen Joy Fowler,
1014:The value of music is to be able to play one note at the right time in the right way. ~ Herbie Hancock,
1015:The value of our lives depends on the quality of our thinking, our speech, and our action. ~ Anonymous,
1016:Too often we think that a work of art has value only if we reduce it to a tract. ~ Francis A Schaeffer,
1017:Value = Current (Normal) Earnings × (8.5 plus twice the expected annual growth rate) ~ Benjamin Graham,
1018:value is created when a person makes something useful and shares it with the world. ~ Chris Guillebeau,
1019:We've greatly exaggerated the risk of sinking, without celebrating the value of swimming. ~ Seth Godin,
1020:When I see my children, and when I see the people who value me, I know how lucky I am. ~ Kevin Costner,
1021:A check or credit card, a Gucci bag strap, anything of value will do. Give as you live. ~ Jesse Jackson,
1022:A government cannot be truly just without affirming the intrinsic value of human life. ~ Charles Colson,
1023:Armed forces abroad are of little value unless there is prudent counsel at home ~ Marcus Tullius Cicero,
1024:Don't be seduced into thinking that that which does not make a profit is without value. ~ Arthur Miller,
1025:he could find something to value in anyone, however apparently insignificant or wretched, ~ J K Rowling,
1026:Here, you are exceptional...There, who knows? They might not value you as much as we do. ~ Rachel Caine,
1027:I love vintage and I shop vintage a lot because it's just such great value for money. ~ Lianne La Havas,
1028:"No psychic value can disappear without being replaced by another of equivalent intensity." ~ Carl Jung,
1029:Our willingness to wait reveals the value we place on the object we're waiting for. ~ Charles F Stanley,
1030:People need clear objectives set before them if they are to achieve anything of value. ~ John C Maxwell,
1031:Remember, space is of equal value to things (or greater, depending on your perspective.) ~ Francine Jay,
1032:Some know the value of education by having it. I know it's value by not having it. ~ Frederick Douglass,
1033:The demand for money is regulated entirely by its value, and its value by its quantity. ~ David Ricardo,
1034:The economic value of ecotourism related to coral reefs alone totals some $9 billion. ~ Timothy Beatley,
1035:The emotional element which gives an obsessive value to communal existence is death. ~ Georges Bataille,
1036:The growth mindset allows people to value what they’re doing regardless of the outcome. ~ Carol S Dweck,
1037:The only currency I value is the coin of the spirit. That's very important in my life. ~ Kinky Friedman,
1038:There can be as much value in the blink of an eye as in months of rational analysis. ~ Malcolm Gladwell,
1039:The story is what happened;it is what is. The value is in what the story is telling you. ~ Janet Conner,
1040:The value of any investment is, and always must be, a function of the price you pay for it. ~ Anonymous,
1041:The value of life can be measured by how many times your soul has been deeply stirred. ~ Soichiro Honda,
1042:True appreciation of his own value will make a man really indifferent to insult. ~ Arthur Schopenhauer,
1043:When the urgent crowds out the important, people urgently accomplish nothing of value. ~ Orrin Woodward,
1044:You are responsible for… creating value that didn’t exist before you arrived on the scene. ~ Todd Henry,
1045:You will find that you survive humiliation. And that's an experience of incalculable value. ~ T S Eliot,
1046:An idol is anything that you value more—either by your attitude or actions—than God. ~ Charles F Stanley,
1047:An official man is always an official man, and has a wild belief in the value of Reports. ~ Arthur Helps,
1048:Clearly, Siberian reindeer are not fighting over drugged urine for its nutrative value. ~ David J Linden,
1049:Cost does not equal value... and low cost parts decrease brand equity for a very long time. ~ Tom Peters,
1050:Determine value apart from price; progress apart from activity; wealth apart from size. ~ Charlie Munger,
1051:Each price is a momentary consensus of value of all market participants expressed in action. ~ Anonymous,
1052:Every minute of life carries with it its miraculous value, and its face of eternal youth. ~ Albert Camus,
1053:Funny how you have to picture losing a thing before you think you might value it after all. ~ Anne Tyler,
1054:He who doesn’t regard agriculture will truly value it when food becomes scarce! ~ Ernest Agyemang Yeboah,
1055:If it is an imperfect word, no external circumstance can heighten its value as poetry. ~ John Drinkwater,
1056:If my photos have any value, it's because they show a Mexico that no longer exists. ~ Lola Alvarez Bravo,
1057:I really believe in the value of just being more present with the people you're around. ~ Clayton Snyder,
1058:Is not prosperity robbed of half its value if you have no one to share your joy? ~ Marcus Tullius Cicero,
1059:I've never once met a successful blogger who questioned the personal value of what she did. ~ Seth Godin,
1060:Just like old librarians, old coins are often more valuable than they appear at face value. ~ Kate Klise,
1061:knowledge, data processing, and creativity are going to be at the heart of creating value. ~ Jean Tirole,
1062:Lean thinking defines value as providing benefit to the customer; anything else is waste. In ~ Eric Ries,
1063:let us honour if we can the vertical man, though we value none but the horizontal one. Or ~ John le Carr,
1064:Making something out of nothing made me feel like I was important, like I had value. ~ Ilsa Madden Mills,
1065:Maybe it doesn’t matter how much gets done. Maybe the value is in the process—in ~ Christina Baker Kline,
1066:Objects are more than their physical properties, they hold an emotional value and a story. ~ Meik Wiking,
1067:Only he who has seen better days and lives to see better days again knows their full value. ~ Mark Twain,
1068:Simplicity and Repose are qualities that measure the true value of any work of art. ~ Frank Lloyd Wright,
1069:Success, I've come to realise, is fleeting so you shouldn't value it too much. ~ Marina and the Diamonds,
1070:That's why it's called a practice. We have to practice a practice if it is to be of value. ~ Allan Lokos,
1071:The ability to subordinate an impulse to a value is the essence of the proactive person. ~ Stephen Covey,
1072:The chief value of the new fact is to enhance the great and constant fact of life. ~ Ralph Waldo Emerson,
1073:There's nothing so ill advised as attributing a metonymic value to inanimate objects. ~ Valeria Luiselli,
1074:The value of action is that we make mistakes; mistakes show us what we need to learn. ~ Peter McWilliams,
1075:They enhance the value of their favors by the words with which they are accompanied. ~ Pliny the Younger,
1076:Those who self-righteously value their own contradictions are mighty on this Earth.
   ~ Peter J Carroll,
1077:Understand the acute difference between the cost of something and the value of something. ~ Robin Sharma,
1078:Users who continually find value in a product are more likely to tell their friends about it. ~ Nir Eyal,
1079:A government cannot be truly just without affirming the intrinsic value of human life. ~ Charles W Colson,
1080:Any time you build a company designed to be sold, you ultimately get less value if it's sold. ~ Joe Kraus,
1081:Artists change how we see the world - and that can have value in the way people do business. ~ John Maeda,
1082:Be always resolute with the present hour. Every moment is of infinite value. ~ Johann Wolfgang von Goethe,
1083:Dreams can be of value even if you don’t have an opportunity to turn them into reality. ~ Henning Mankell,
1084:Every man stamps his value on himself... man is made great or small by his own will. ~ Friedrich Schiller,
1085:Four is the only numeral spelled with the same amount of letters as its numerical value. ~ Gena Showalter,
1086:If there are not too many value stocks that I can find, the market isn't all that cheap. ~ Walter Schloss,
1087:If you live with values for yourself, then you become of great value to all who know you. ~ Bryant McGill,
1088:If you’re going to recognize your value, you have to see yourself as amazing, as wonderful. ~ Joel Osteen,
1089:If you want to get pleasure out of life, you must attach value to the world. ~ Johann Wolfgang von Goethe,
1090:I realised that all this talk was of no value and at its best only led to clever phrases. ~ Hermann Hesse,
1091:I think there is value in having practising scientists as leaders of research institutions. ~ Thomas Cech,
1092:I value this delicious home-feeling as one of the choicest gifts a parent can bestow. ~ Washington Irving,
1093:Markets always change, and as soon as there's downturn, cleanliness becomes a major value. ~ Donald Trump,
1094:No matter how useful we may be, sometimes it takes us a while to recognize our own value. ~ Benjamin Hoff,
1095:Relationships are leverage. If you give value to someone else first, you have leverage. ~ Gary Vaynerchuk,
1096:The improvisation had to be in public, because you only get value playing to strangers. ~ Keith Johnstone,
1097:~The value of life lies not in the length of days, but in the use we make of them ~ ~ Michel de Montaigne,
1098:We often over value what we can do on our own, and under value what God can do through us. ~ Jayce O Neal,
1099:While I love the medium, I've always been skeptical about the value of blogs as businesses. ~ Nick Denton,
1100:A book's value rests in the knowledge it contains, and knowledge is ever a dangerous thing. ~ Anthony Ryan,
1101:Any sign that the newbie regarded his or her time as of any value whatsoever was a bad omen, ~ Hope Jahren,
1102:Art is a selective re-creation of reality according to an artists metaphysical value judgments. ~ Ayn Rand,
1103:As with any relationship, the market favors those who give more value than they ask for. ~ Leslie Bradshaw,
1104:Even if animal experimentation was proved to be of value, it would be morally wrong. ~ George Bernard Shaw,
1105:Everything that lives has a physical body,
but the value of a life is measured by the soul. ~ Lao Tzu,
1106:Have the depth of faith to regard everything as a source for creating happiness and value. ~ Daisaku Ikeda,
1107:I don't think there's any artist of any value who doesn't doubt what they're doing. ~ Francis Ford Coppola,
1108:If truth is a value it is because it is true and not because it is brave to speak it. ~ W Somerset Maugham,
1109:I had worked my whole life. Until I became a mother, that's the only way I measured my value. ~ Demi Moore,
1110:In a society where you are taught to love everything, what value does that place on love? ~ Marilyn Manson,
1111:I think love can save the world. When we love, we completely recognize the value of the other. ~ Anne Rice,
1112:I think mostly the commodifying comes after I've done something that has some other value to me. ~ Tao Lin,
1113:It is only the fundamental conceptions of psychology which are of real value to a teacher. ~ William James,
1114:Life is empty. Life is meaningless. When we take a life, we aren’t taking anything of value. ~ Brent Weeks,
1115:Reverence is simply the experience of accepting that all Life is, in and of itself, of value. ~ Gary Zukav,
1116:Self-worth: the sense of one's own value or worth as a person; self-esteem; self-respect. ~ Heather Gunter,
1117:Sometimes I think that the only true way we can ever know a thing's value is by losing it. ~ Rebecca Serle,
1118:That larger vision is certain to make clear the value in our own lives of service to others. ~ Lucy Larcom,
1119:The ability to subordinate an impulse to a value is the essence of the proactive person. ~ Stephen R Covey,
1120:The greatest value of a picture is when it forces us to notice what we never expected to see. ~ John Tukey,
1121:The value of a man should be seen in what he gives and not in what he is able to receive ~ Albert Einstein,
1122:The value of a person’s life is measured by the amount of people they touch in living it. ~ Scott Hildreth,
1123:...the value of a work of art is set by desire: who wants to own it and how badly ~ Hannah Mary Rothschild,
1124:The value of the liberal in the republic is not that he is logical but that he is inquisitive. ~ E B White,
1125:They therefore have exchange-value. ‘Exchange-value’ is a key term in Marxist economics. It is ~ Anonymous,
1126:trust as “choosing to risk making something you value vulnerable to another person’s actions, ~ Bren Brown,
1127:We have things of value but you can never find them because you don’t even know how to look. ~ Ally Condie,
1128:We try to evaluate how much value an employee is creating here and reward them accordingly. ~ Charles Koch,
1129:When you love someone, when you value them, you do what it takes to keep them in your life. ~ John Herrick,
1130:With the young man starting in business, let him understand the value of money by earning it. ~ P T Barnum,
1131:Your true worth is determined by how much more you give in value than you take in payment.” Joe ~ Bob Burg,
1132:A good self-esteem level is mostly dependant on how we value ourselves without any bias. ~ Stephen Richards,
1133:A person's worth in this world is estimated according to the value he puts on himself. ~ Jean de la Bruyere,
1134:A value is like a fax machine: it’s not much use if you’re the only one who has one. ~ Kwame Anthony Appiah,
1135:Bad times have a scientific value. These are occasions a good learner would not miss. ~ Ralph Waldo Emerson,
1136:Call today and we’ll throw in a carabiner with totally vague utility, a $29.99 value! ~ Michael R Underwood,
1137:Don't dream of being a good person, be a human being is valuable and gives value to life. ~ Albert Einstein,
1138:Don't underestimate the value of beginning a headline by naming the people you want to reach. ~ John Caples,
1139:Don't worry about trying to impress people. Just focus on how you can add value to their lives. ~ Hal Elrod,
1140:During one ghastly period in 1779, the continental dollar shed half its value in three weeks. ~ Ron Chernow,
1141:Enthusiasm is of the greatest value, so long as we are not carried away by it. ~ Johann Wolfgang von Goethe,
1142:He was like one people turned away from; He was despised, and we didn't value Him. Isaiah 53:3 ~ Beth Moore,
1143:I am simply unable to understand the value placed by so many people upon great wealth. ~ Theodore Roosevelt,
1144:If you put a small value on your works, rest assured that the world will not raise your price. ~ Ken Farmer,
1145:I hope I'm not just looked as a writer that is popular but as a writer of literary value. ~ Sandra Cisneros,
1146:In mathematics the art of proposing a question must be held of higher value than solving it. ~ Georg Cantor,
1147:Investors have no reason to feel bearish. True value investors are glad the markets are down. ~ Irving Kahn,
1148:I value my time so much that undressing is the only thing I am willing to do for sex. ~ Mokokoma Mokhonoana,
1149:Khadi will cease to have any value in my eyes if it does not usefully employ the millions. ~ Mahatma Gandhi,
1150:Let us nurture the practice of family values, by embracing policies that value families. ~ Benjamin Jealous,
1151:Money is a neutral indicator of value. By aiming to make money, you're aiming to be valuable. ~ Cal Newport,
1152:Money is a neutral indicator of value. By aiming to make money, you’re aiming to be valuable. ~ Cal Newport,
1153:Study the public behavior of top stars and you can detect a keen attentiveness to brand value. ~ Peter Bart,
1154:The opinion of 10,000 men is of no value if none of them know anything about the subject. ~ Marcus Aurelius,
1155:The value of a man should be seen in what he gives and not in what he is able to receive. ~ Albert Einstein,
1156:The value of history. ..is that it teaches us what man has done and thus what man is. ~ Robin G Collingwood,
1157:Time is priceless. Spend it with people you have high value and energy exchange rates with. ~ Amy Jo Martin,
1158:Trust and mutual value creation helps both employer and employee compete in the marketplace. ~ Reid Hoffman,
1159:When what you value and dream about doesn’t match the life you are living, you have pain. ~ Shannon L Alder,
1160:When you value your family over anything else you're always going in the right direction. ~ Amanda Seyfried,
1161:And who's to say that just because something lasts only a short time, it has little value? ~ Alice Steinbach,
1162:A Sufi is alive to the value of time, and is given, every moment, to what that moment demands. ~ Idries Shah,
1163:Courage is a sort of insistence on the value of life and the worth of transient things. ~ F Scott Fitzgerald,
1164:Customer will create most value for you at point he thinks you're creating most value for him. ~ Don Peppers,
1165:Every human being has value, and every player on a team adds value to the team in some way. ~ John C Maxwell,
1166:If we want our children to value education, then we must show our appreciation for knowledge. ~ Brad Sherman,
1167:I value and trust those w^ho love and praise my aspiration rather than my performance. ~ Henry David Thoreau,
1168:Make it automatic, take small steps toward your financial goals, and remember the value of time. ~ Anonymous,
1169:Many people think that we have no shared value system in the world today but we actually do. ~ Mary Robinson,
1170:Money is of no value; it cannot spend itself. All depends on the skill of the spender. ~ Ralph Waldo Emerson,
1171:Nothing that's really worthwhile should be easy, Belgarion. If it's easy, we don't value it. ~ David Eddings,
1172:PRICE, n. Value, plus a reasonable sum for the wear and tear of conscience in demanding it. ~ Ambrose Bierce,
1173:Put these two thoughts deep in your mind. First, give your ideas value by acting on them. ~ David J Schwartz,
1174:Scarcity, as we’ve seen, is the secret to value. If there wasn’t a Dip, there’d be no scarcity. ~ Seth Godin,
1175:So ultimately I am looking for a story that has some value and is important and is entertaining. ~ Chad Lowe,
1176:The alchemists in their search for gold discovered many other things of greater value. ~ Arthur Schopenhauer,
1177:Theodore Roethke was a poet I was raised with so he has a lot of sentimental value for me. ~ Krist Novoselic,
1178:The person with a plan, a picture, will go after thoughts that add value to their thinking. ~ John C Maxwell,
1179:The secret to investing is to figure out the value of something - and then pay a lot less. ~ Joel Greenblatt,
1180:the sword was of value only when a person of courage and restraint protected life with it. ~ Rajmohan Gandhi,
1181:The term accessories has come to include a host of photographic gadgets of questionable value. ~ Ansel Adams,
1182:The Value of a Friend 9Two are better than one, Because they have a good reward for their labor. ~ Anonymous,
1183:We do not know the true value of our moments until they have undergone the test of memory. ~ Georges Duhamel,
1184:When you get something that you don't work for, you won't know how to value or maintain it. ~ DeVon Franklin,
1185:A fact acquires its true and full value only through the idea which is developed from it. ~ Justus von Liebig,
1186:But dreams can be of value even if you don't have an opportunity to turn them into reality. ~ Henning Mankell,
1187:cash-poor executive, by contrast, will focus on increasing the value of the company as a whole. ~ Peter Thiel,
1188:Everlasting life is a jewel of too great a value to be purchased by the wealth of this world. ~ Matthew Henry,
1189:First, only invest in companies that have the potential to return the value of the entire fund. ~ Peter Thiel,
1190:Great salespeople are relationship builders who provide value and help their customers win. ~ Jeffrey Gitomer,
1191:He’d fallen a little bit in love with her the moment she’d said his name as if it had value. ~ Courtney Milan,
1192:Honesty is the quality I value most in a friend. Not bluntness, but honesty with compassion. ~ Brooke Shields,
1193:If we have wealth, it will be protected from inflation and possibly even enhanced in value. ~ William Greider,
1194:If you love a book you tend not to follow its surface value, you follow the other things in it. ~ Danny Boyle,
1195:If you want to give me a present-give me a good life. That would be something I could value. ~ John Steinbeck,
1196:If you were a thing—a cart or a horse or a slave—your value determined your possibilities. ~ Colson Whitehead,
1197:I’m not just pretty anymore, I am pretty for my age. It is the truth: My value has decreased. ~ Gillian Flynn,
1198:Stop it. Learn to take things at face value. You're always looking for what's not there. ~ Andr Aciman,
1199:I think that humanity brings much misery on itself by the false value they put on things. ~ Benjamin Franklin,
1200:It is their attachment to us rather than their independence from us that we value in our pets. ~ M Scott Peck,
1201:I value the lover's
sighs of happiness and I despise the hypocrite
mumbling his prayers. ~ Omar Khayy m,
1202:Learning the value of silence is learning to listen to, instead of screaming at, reality ~ Monks of New Skete,
1203:Loving a thing is shallow, only if you don't deeply appreciate its emotional value. ~ Valerie Estelle Frankel,
1204:No writing has any real value which is not the expression of genuine thought and feeling. ~ Eleanor Roosevelt,
1205:Put a higher value on yourself. Being hyper-realistic about everything is too simple a get-out. ~ J G Ballard,
1206:Real investors should never feel bearish because the time to buy value is when markets go down! ~ Irving Kahn,
1207:Sometimes something has a value, it has an instant quality to it, and that's all it needs to be. ~ Erol Alkan,
1208:The only human value of anything, writing included, is intense vision of the facts. ~ William Carlos Williams,
1209:The only intelligence investing is value investing...to acquire more than one is paying for. ~ Charlie Munger,
1210:The only value of this world lay in its power - at certain times - to suggest another world. ~ Thomas Ligotti,
1211:There is, it seems to us, At best, only a limited value In the knowledge derived from experience. ~ T S Eliot,
1212:The value of an idea has nothing whatever to do with the sincerity of the man who expresses it. ~ Oscar Wilde,
1213:The value of any investment is, and always must be, a function of the price you pay for it. ~ Benjamin Graham,
1214:The value of having a computer, to me, is that it'll remember everything you do. It's a databank. ~ John Cale,
1215:The value of holding a grudge. And to always refer to my father sarcastically as Mr. Wonderful. ~ Jon Stewart,
1216:The value of marriage is not that adults produce children, but that children produce adults. ~ Peter De Vries,
1217:The value of the matter is not worth one one ten-thousandth the value of the form,” said Drake. ~ Robert Shea,
1218:We have a long tradition in this state of caring for our neighbors - it is truly an Iowa value. ~ Tom Vilsack,
1219:We have things of value, but you could never find them because you don't even know how to look. ~ Ally Condie,
1220:When you're taught to love everyone, to love your enemies, what value does that put on love? ~ Marilyn Manson,
1221:A certain degree of neurosis is of inestimable value as a drive, especially to a psychologist. ~ Sigmund Freud,
1222:All sin comes from not putting supreme value on the glory of God—this is the very essence of sin. ~ John Piper,
1223:a statistical observation that is markedly different in value from the others of the sample ~ Malcolm Gladwell,
1224:Ben was really a contrarian but he didn't use those terms because he was really buying value. ~ Walter Schloss,
1225:Customers want good value, but they care more than ever how food and clothing products are made. ~ Stuart Rose,
1226:Despite the dubious statistics … democracy is a thing of value for which we should be fighting. ~ Rory Stewart,
1227:For a universe without moral accountability and devoid of value is unimaginably terrible. ~ William Lane Craig,
1228:His blood is silver and his heart is Silver. And he will never value another above his own. ~ Victoria Aveyard,
1229:I choose to value myself, to treat myself with respect, to stand up for my right to exist. ~ Nathaniel Branden,
1230:I have talents aplenty. Unfortunately, precious few of them have any redeeming social value. ~ David Letterman,
1231:I know I'm not much on face value, but when it comes to stage value, I'll deliver for you. ~ Edward G Robinson,
1232:I learnt in the jungle that there is a great tranquility associated with having nothing of value ~ Jennie Bond,
1233:I'm not sure that the current value of the NASDAQ is justified, but I'm not sure that it isn't. ~ Paul Krugman,
1234:In these creations, life and symbolic value are not in contradiction: they intensify each other. ~ Victor Hugo,
1235:It is the chief value of legend to mix up the centuries while preserving the sentiment. ~ Gilbert K Chesterton,
1236:It was important that people come to value light as we value gold, silver, paintings, objects. ~ James Turrell,
1237:I value my health and my happiness. And I've realized exercise can give me both of those things. ~ Lena Dunham,
1238:I value my privacy and my personal life - and I certainly don't exploit my personal life. ~ Scarlett Johansson,
1239:Left untended, knowledge and skill, like all assets, depreciate in value surprisingly quickly. ~ David Maister,
1240:Love is to recognize that the other person is a person, is precious, is important and has value. ~ Jean Vanier,
1241:Most people aren't cut out for value investing, because human nature shrinks from pain. ~ Jean Marie Eveillard,
1242:Nothing is build, just like that, everything around the world has some value and the purpose. ~ Santosh Kalwar,
1243:One may almost doubt if the wisest man has learned anything of absolute value by living. ~ Henry David Thoreau,
1244:People who should be the first to recognize the value of an innovation are often the last. ~ Douglas Crockford,
1245:Principles are guidelines for human conduct that are proven to have enduring, permanent value. ~ Stephen Covey,
1246:Sincerity makes the very least person to be of more value than the most talented hypocrite. ~ Charles Spurgeon,
1247:Solidarity...is a structural value of the social doctrine, as Blessed John Paul II reminded us. ~ Pope Francis,
1248:The linchpins leverage something internal, not external, to create a position of power and value. ~ Seth Godin,
1249:The purpose of our lives is to add value to the people of this generation and those that follow. ~ T Harv Eker,
1250:The realistic value of a work is completely independent of its properties in terms of content. ~ Fernand Leger,
1251:the value of work? Have I taught them self-reliance? Have I taught them to take care of each ~ Douglas Preston,
1252:was a way of life that seemed to produce nothing of worth and yet consume everything of value. ~ Siri Mitchell,
1253:We all have the right to call each other names. Rudeness is a deeply held constitutional value. ~ Barney Frank,
1254:What gives value to travel is fear. It breaks down a kind of inner structure we all have. ~ Elizabeth Benedict,
1255:A carnal person can no more value spiritual blessings than a baby can value a diamond necklace. ~ Thomas Watson,
1256:Apart from the National Film Awards, I don't see any other award ceremony that I should give value ~ Aamir Khan,
1257:A value is a direction we desire to keep moving in, an ongoing process that never reaches an end. ~ Russ Harris,
1258:A woman who does not guard and treasure herself cannot be of very much value to anyone else. ~ John D MacDonald,
1259:but I gotta tell yeh, I thought you two’d value yer friend more’n broomsticks or rats. Tha’s all. ~ J K Rowling,
1260:by one thought—the vanity of finite existence, the priceless value of the one condition of ~ Henry Steel Olcott,
1261:Everything that has value has its price. Nothing worth having is ever handed to you gratis. ~ Gertrude Lawrence,
1262:I had to live in the desert before I could understand the full value of grass in a green ditch. ~ Ella Maillart,
1263:Isn’t death a blessing? Doesn’t it define the value of our lives, minute to minute, year to year? ~ Don DeLillo,
1264:I try stuff. I synthesize what's of value with some of the other things I have at my disposal. ~ Herbie Hancock,
1265:its almost as if he was raised by wolves, but wolves who knew the value of a decent education. ~ David Nicholls,
1266:Most people overestimate risk, failure and danger and underestimate the value of being curious. ~ Deepak Chopra,
1267:Most people overestimate risk, failure, and danger and underestimate the value of being curious. ~ Todd Kashdan,
1268:Our value for clarity overcomes the risk and fear of speaking up when something doesn’t make sense. ~ Anonymous,
1269:Platforms beat pipelines because platforms unlock new sources of value creation and supply. ~ Geoffrey G Parker,
1270:Protecting you is my privilege. I will protect you and anything that you value as if it were mine. ~ Katy Evans,
1271:Riches are of no value in themselves; their use is discovered only in that which they procure. ~ Samuel Johnson,
1272:... skepticism is a way of freeing the dogmatic mind, and that's where its value lies. ~ Aleksandr Solzhenitsyn,
1273:[Snobbishness] is the desire for what divides men and the inability to value what unites them. ~ Joseph Epstein,
1274:Somehow people get the idea I think we should be given gumdrops whenever we do anything of value. ~ B F Skinner,
1275:The chief value of money lies in the fact that one lives in a world in which it is overestimated. ~ H L Mencken,
1276:The emptiness of your pocket is not a recipe for you to discount the value of your passion! ~ Israelmore Ayivor,
1277:The library is a place where most of the things I came to value as an adult had their beginnings. ~ Pete Hamill,
1278:The value of being brave, working hard, saving money keeping order depends on what it's for. ~ Bernhard Schlink,
1279:The value of experimentation is not the trying. It's the trying again after the experiment fails. ~ Simon Sinek,
1280:The value of teaching without words and accomplishing without action is understood by few in the world. ~ Laozi,
1281:The variation in the value of money, however great, makes no difference in the rate of profits. ~ David Ricardo,
1282:they taught me that there was value in trying to fix something even when everyone else has given up. ~ R S Grey,
1283:Try not to become a man of success, but rather try to become a man of value. —ALBERT EINSTEIN ~ Anthony Robbins,
1284:Value innovation, not technology innovation, is what opens up commercially compelling new markets. ~ W Chan Kim,
1285:We have things of value but you can never find them because you don’t even know how to look. They ~ Ally Condie,
1286:When you are doing work of value, people will support you in a variety of ways, not just money. ~ Toby Hemenway,
1287:You need to simplify the value proposition in the company's metrics for success on a whiteboard. ~ Keith Rabois,
1288:Any word spoken with clear realization and deep concentration has a materialising value. ~ Paramahansa Yogananda,
1289:At the point so near to zero, just almost before the death, life’s value jumps to infinity! ~ Mehmet Murat ildan,
1290:BBJ customers value long-range capability and cabin size, and this product offering enhances both. ~ Steven Hill,
1291:Decency and tolerance, to be of any value, must be capable of withstanding the severest strain. ~ Mahatma Gandhi,
1292:Flexibility has become a modern day value that everyone wants. But flexibility comes with a cost. ~ Maynard Webb,
1293:From education by the Church to education by Germanic value is a step of several generations. ~ Alfred Rosenberg,
1294:I am a self-taught guitarist. I just try to piece together passages that have some melodic value! ~ Sam Palladio,
1295:If guys try to make a bigger company for the sake of size, they don't create value in most cases. ~ Carlos Ghosn,
1296:I'm the best kind of thief, the kind that leaves behind items equal in value to those he's stolen. ~ Holly Black,
1297:In every difficult situation is potential value. Believe this, then begin looking for it. ~ Norman Vincent Peale,
1298:In our hurried world too little value is attached to the part of the connoisseur and dilettante. ~ Edith Wharton,
1299:I question the value of stars. I think they're overrated. They get too much money, too much praise. ~ Elia Kazan,
1300:It requires a genuine fight to produce one well designed object of relatively permanent value ~ George Nakashima,
1301:I've tried to decentralize and interpenetrate so that all parts of a painting are of related value. ~ Mark Tobey,
1302:My impression is that the elimination of memories greatly reduces the value of the experience. ~ Daniel Kahneman,
1303:One of the most important tools in contemporary educational research is value added analysis. ~ Malcolm Gladwell,
1304:Only those who recognize the value of war and exercise it have any degree of self-determination. ~ Frank Herbert,
1305:Our value is mirrored back to us through success only when we share the treasure we already are. ~ Bryant McGill,
1306:Philosophy, most broadly viewed, is the critical survey of existence from the standpoint of value. ~ Sidney Hook,
1307:Religion looks at existence as a whole, and attempts to determine its meaning and value for mankind. ~ Anonymous,
1308:Scarcity of self value cannot be remedied by money, recognition, affection, attention or influence. ~ Gary Zukav,
1309:That's the value of the artist... Even when they aren't aware, they're dreaming our dreams for us. ~ Tom Robbins,
1310:Those who are quiet value the words. When their task is completed, people will say: We did it ourselves. ~ Laozi,
1311:Tolerance is the value that was selected to put on here, and tolerance is as American as apple pie. ~ Jay Inslee,
1312:Tools are used to accomplish things; by themselves, they have no value except as academic exercises. ~ Anonymous,
1313:Try not to become a man of success,” said Albert Einstein, “but try to become a man of value. ~ Warren W Wiersbe,
1314:We humans have to make considerable progress before we can accept a free gift, and value it. ~ Robert A Heinlein,
1315:We sometimes had those little rubs which Providence sends to enhance the value of its favors. ~ Oliver Goldsmith,
1316:Wisdom is an affair of values, and of value judgments. It is intelligent conduct of human affairs. ~ Sidney Hook,
1317:You dramatically increase your value to others if you always maintain a calm and pleasant manner. ~ Daniel Lapin,
1318:A great man knows the value of greatness; he dares not hazard it, he will not squander it. ~ Walter Savage Landor,
1319:Black life is cheap, but in America black bodies are a natural resource of incomparable value. ~ Ta Nehisi Coates,
1320:Deep work is necessary to wring every last drop of value out of your current intellectual capacity. ~ Cal Newport,
1321:He has robbed me, yet he has given me something of greater value . . . he has given to me myself. ~ Hermann Hesse,
1322:If one doesn't value logic, what logical argument would you invoke to prove they should value logic? ~ Sam Harris,
1323:if you want to create and capture lasting value, don’t build an undifferentiated commodity business ~ Peter Thiel,
1324:In every age, people are certain that only the things they have deemed valuable have true value. ~ Mark Kurlansky,
1325:It's curious how many people are ready to believe that the highest prices guarantee the best value. ~ Del Shannon,
1326:Money is not the goal. Money has no value. The value comes from the dreams money helps achieve. ~ Robert Kiyosaki,
1327:Nothing that has value, real value, has no cost. Not freedom, not food, not shelter, not healthcare. ~ Dean Kamen,
1328:One of the reasons Subscriptions are so profitable is that they naturally maximize Lifetime Value. ~ Josh Kaufman,
1329:Stop thinking about content as the endgame and consider that the true value is the stories you tell. ~ Mitch Joel,
1330:The exchangeable value of all commodities rises as the difficulties of their production increase. ~ David Ricardo,
1331:The fundamental difference between us and the terror network we fight is that we value every life. ~ Karen Hughes,
1332:There is great value in disaster. All our mistakes are burned up. Thank God we can start a new. ~ Thomas A Edison,
1333:There's no alternative to being yourself. Accept it, honour it, value it - and get on with it. ~ Rasheed Ogunlaru,
1334:The value of money is a scam             perpetrated by those who have it over those who don’t ~ Karen Joy Fowler,
1335:The worth and value of knowledge is in proportion to the worth and value of its object. ~ Samuel Taylor Coleridge,
1336:tolerance has become more important than truth, morality, or any widely held value system. ~ Christopher W Morgan,
1337:To say a few words with great meaning is better than to ramble on with nothing of value.” I ~ Judith McCoy Miller,
1338:Utility then is not the measure of exchangeable value, although it is absolutely essential to it. ~ David Ricardo,
1339:Value is that which one acts to gain and/or keep. Virtue is the act by which one aims and/or keeps it. ~ Ayn Rand,
1340:We have long felt that the only value of stock forecasters is to make fortune-tellers look good. ~ Warren Buffett,
1341:When money functions as measure of value it must truly represent the values it helps to circulate. ~ David Harvey,
1342:When we intentionally seek out the difficult tasks, we're much more likely to actually create value. ~ Seth Godin,
1343:When you marry operating excellence with innovation, you multiply the value of your creativity. ~ James C Collins,
1344:When you start putting a higher value on works of art than people, you’re forfeiting your humanity. ~ Woody Allen,
1345:Where life had no value, death, sometimes, had its price. That is why the bounty killers appeared. ~ Sergio Leone,
1346:You only have to change the value of one variable to affect the outcome of the whole equation. ~ Susanna Kearsley,
1347:Absolute value: the distance that a given number is from zero on a number line . . . always a positive ~ Meg Cabot,
1348:Any general statement is like a check drawn on a bank. Its value depends on what is there to meet it. ~ Ezra Pound,
1349:Be careful that the cost of weighing the purchase of an object exceeds its intrinsic value. ~ Khang Kijarro Nguyen,
1350:Every positive value has its price in negative terms... the genius of Einstein leads to Hiroshima. ~ Pablo Picasso,
1351:Feeling. That is what it is about. People place so much value on thought, but feeling is as essential. ~ Matt Haig,
1352:Giving away free content, for me, was about the value of the music becoming the connection itself. ~ Amanda Palmer,
1353:I believe in poetic discourse, in the value of speech in a non-naturalistic way; it's speculative. ~ Howard Barker,
1354:I come from a quieter generation. We understand the value of forgetting, the lure of reinvention. ~ Kristin Hannah,
1355:If I'm a lush at anything, it's food and drink. I'm not materialistic in any way, but I value food. ~ Hugh Jackman,
1356:If you add the value, you will become the brand. Find a way to add more value than anyone else does ~ Tony Robbins,
1357:if you want to create and capture lasting value, don’t build an undifferentiated commodity business. ~ Peter Thiel,
1358:I’ll give you treasure chests full of gold pieces, I know the value of spending time with you.” I ~ Elena Ferrante,
1359:Impatience, resentment, jealousy and endless "want" are not creative attractors and have no value. ~ Bryant McGill,
1360:It (friendship) has no survival value; rather it is one of those things which gives value to survival. ~ C S Lewis,
1361:It is a sad thing to me that in this world a persons value is measured by the size of their wallet. ~ Heather Wolf,
1362:It is strange that modesty is the rule for women when what they most value in men is boldness. ~ Ninon de L Enclos,
1363:Real value means people value-and creating value really means helping people choose better lives. ~ Oliver DeMille,
1364:Simply stated, the value of a business today is the sum of all the money it will make in the future. ~ Peter Thiel,
1365:Stupidity is an attempt to iron out all differences, and not to use them or value them creatively. ~ Bill Mollison,
1366:The value of a thing is the amount of laboring or work that its possession will save the possessor. ~ Henry George,
1367:Absolute honesty is as absurd an abstraction as an absolute temperature or an absolute value. ~ George Bernard Shaw,
1368:A family unity which is only bound together with a table-cloth is of questionable value. ~ Charlotte Perkins Gilman,
1369:A man who recognizes no God is probably placing an inordinate value on himself. ~ Robertson Davies in Conversations,
1370:Any general statement is like a cheque drawn on a bank. Its value depends on what is there to meet it. ~ Ezra Pound,
1371:Awards get their value from the person—the person doesn’t become great because he has bagged awards. ~ S L Bhyrappa,
1372:being acquisitive on a large scale, cannot have value if it is bought at the expense of others. ~ Eleanor Roosevelt,
1373:Better to be safe than to be sorry' is a remark of value only when these are the actual alternatives. ~ Idries Shah,
1374:Death was the only absolute value in my world. Lose life and one would lose nothing again for ever. ~ Graham Greene,
1375:Guilt is really self- condemnation and self-invalidation of our worth and value as a human being. ~ David R Hawkins,
1376:Hollywood studio executives don't recognize the value of female performers as much as male performers. ~ Anna Faris,
1377:However, I guess your time is of value, and we did not meet to talk about the cut of my socks. ~ Arthur Conan Doyle,
1378:I also learned the value of withholding judgement until I could make a decision based on evidence. ~ Edward O Thorp,
1379:It is setting a high value upon our opinions to roast men and women alive on account of them. ~ Michel de Montaigne,
1380:It's pointless giving advice to people who will not listen. It only reduces the value of your words. ~ Farahad Zama,
1381:Kids are baby goats. They're cute and they have redeeming social value. You are definitely not kids. ~ Rick Riordan,
1382:Knowing you’re worthless doesn’t give you value any more than knowing you are a captive sets you free. ~ Ted Dekker,
1383:Knowledge has no value except that which can be gained from its application toward some worthy end. ~ Napoleon Hill,
1384:Life is a process of accumulation. We either accumulate the debt or the value, the regret or the equity. ~ Jim Rohn,
1385:Mom was a housewife; Dad was an accountant. They taught me a lot about the value of working hard. ~ Irene Rosenfeld,
1386:My family... always had the value of the family table and these cultural influences of growing up. ~ Emeril Lagasse,
1387:My research is like my feeling directed towards what is the principal value in the life, the poetry. ~ Le Corbusier,
1388:share three characteristics: A commitment to service A desire to provide value A love of teaching ~ Gary Vaynerchuk,
1389:The good movies that people want to keep are probably creating their value more than anything else. ~ Bill Mechanic,
1390:The most rational cure after all for the inordinate fear of death is to set a just value on life. ~ William Hazlitt,
1391:There’s value in work you enjoy, or that serves a need. There’s no value in work for its own sake. ~ Elizabeth Bear,
1392:The true value of a Country's character is determined by how it takes care of those least fortunate. ~ Heather Wolf,
1393:They believe they have to earn their value and their worth, and that’s why they always try to please. ~ Kevin Leman,
1394:Those for whom words have lost their value are likely to find that ideas have also lost their value. ~ Edwin Newman,
1395:Tied to the value of the person is the principle of servanthood. We value what we freely serve. ~ Douglas Groothuis,
1396:To be able to grasp something of value, sometimes you have to perform seemingly inefficient acts. ~ Haruki Murakami,
1397:Why do we value leadership, connection and grace? Because it's scarce, and that scacity creates value. ~ Seth Godin,
1398:Words and numbers are of equal value, for in the cloak of knowledge one is warp and the other woof. ~ Norton Juster,
1399:You should never wait to pursue a dream or add value out of fear that you lack the “right stuff. ~ Brendon Burchard,
1400:Attention equals importance equals value equals ego. Or, more realistically, Attention equals success. ~ Cris Mazza,
1401:Civilization will reach maturity only when it learns to value diversity of character and of ideas. ~ Arthur C Clarke,
1402:Education without social action is a one-sided value because it has no true power potential. ~ Martin Luther King Jr,
1403:From the time that money began to be regarded with honor, the real value of things was forgotten. ~ James A Michener,
1404:If you believe in your value, how could it possibly be appropriate to hide it from people who need it? ~ T Harv Eker,
1405:If you really do put a small value upon yourself, rest assured that the world will not raise your price. ~ Anonymous,
1406:I know you value the rules, but sometimes . . . sometimes breaking them is the right thing to do. I ~ Tracy Banghart,
1407:It is very important that, no matter what happens, you keep your feeling of self worth and value. ~ Vartan Gregorian,
1408:I’ve never understood tourism. Where is the value in standing by and watching others live their lives? ~ Susan Wiggs,
1409:Of what value after all is a power which one could never use, or at any rate did not know how to use? ~ Iris Murdoch,
1410:Our emotions tell us what to value. They're like a little GPS system: Go that way. Don't go that way. ~ David Brooks,
1411:[Partly as a consequence of male authority] prestige value always attaches to the activities of men. ~ Margaret Mead,
1412:Rocinante was of more value for a true traveller than a jet plane. Jet planes were for business men. ~ Graham Greene,
1413:Sometimes it takes sadness to know happiness, noise to appreciate silence and absence to value presence. ~ Anonymous,
1414:... the value of the pledged property is vitally dependent on the earning power of the enterprise. ~ Benjamin Graham,
1415:Value is not determined by those who set the price. Value is determined by those who choose to pay it. ~ Simon Sinek,
1416:What we obtain too cheaply, we esteem too lightly; it's dearness only that gives everthing its value. ~ Thomas Paine,
1417:What we obtain too cheap, we esteem too lightly; it is dearness only that gives everything its value. ~ Thomas Paine,
1418:When you're taught to love everyone, to love your enemies, then what value does that place on love? ~ Marilyn Manson,
1419:Without civic morality communities perish; without personal morality their survival has no value. ~ Bertrand Russell,
1420:Anger can be a wonderful wake up call to help you understand what you need and what you value. ~ Marshall B Rosenberg,
1421:But though "silver and gold he had none," he gave heart-service and love—works of far more value. ~ Elizabeth Gaskell,
1422:Buy things you truly love, things that are special, but not a lot of them. It’s about value, not quantity. ~ Jason Wu,
1423:Customers pay only for what is of use to them and gives them value. Nothing else constitutes quality. ~ Peter Drucker,
1424:Dear soul, don't set a high value on someone before they deserve it; You either lose them or ruin yourself...! ~ Rumi,
1425:Everyday I find myself reminding women around me to know their value. I also have to remind myself. ~ Mika Brzezinski,
1426:I believe that it is an unchanging value of democracy that ends cannot justify the means in politics. ~ Park Geun hye,
1427:I chose America as my home because I value freedom and democracy, civil liberties and an open society. ~ George Soros,
1428:If you value a man's regard, strive with him. As to liking, you like your newspaper - and despise it. ~ Andre Maurois,
1429:I never really learned the value of money. My father didn't spoil me, but I think my grandparents did. ~ Britt Ekland,
1430:In the end an organization is nothing more than the collective capacity of its people to create value. ~ Lou Gerstner,
1431:I wish the world was run by women. Women who have given birth and know the value of their creation. ~ Simin Daneshvar,
1432:Know what you value, be willing to take a risk, and lead from the heart - lead from what you believe in. ~ Alan Keith,
1433:Life is empty. Life is worthless. When we take a life, we aren't taking anything of value.- Durzo Blint ~ Brent Weeks,
1434:Life is sacred, that is to say, it is the supreme value, to which all other values are subordinate. ~ Albert Einstein,
1435:Life is too short. Too short to waste a single second with anyone who doesn't appreciate and value you ~ Sarah Dessen,
1436:Like art, religion is an imaginative and creative effort to find a meaning and value in human life. ~ Karen Armstrong,
1437:Maloney / Chris Maloney Corporate Social Responsibility adds value to the brand and corporate reputation. ~ Anonymous,
1438:Only action determines my value in the market place and to multiply my value I will multiply my actions. ~ Og Mandino,
1439:Only the skilled can judge the skillfulness, but that is not the same as judging the value of the result. ~ C S Lewis,
1440:Peace is preferable to war. But it’s not an absolute value, and so we always ask, “What kind of peace? ~ Noam Chomsky,
1441:Price is a crazy and incalculable thing, while Value is an intrinsic and indestructible thing. ~ Gilbert K Chesterton,
1442:Sincerity makes the very least person to be of more value than the most talented hypocrite. ~ Charles Haddon Spurgeon,
1443:The Great Pyramid rises at an angle to the top which equals to its own Reciprocal Wavenumber value. ~ Ibrahim Ibrahim,
1444:The more artificial a human environment becomes, the more the word ‘natural’ becomes a term of value. ~ Wendell Berry,
1445:The principal point of cleverness is to know how to value things just as they deserve. ~ Francois de La Rochefoucauld,
1446:The 'value added' for most any company, tiny or enormous, comes from the Quality of Experience provided. ~ Tom Peters,
1447:the value of an action is measured not by its success or failure, but by the motivation behind it. ~ Joseph Goldstein,
1448:The value of art lies in its power to increase our moral force or establish its heightening influence. ~ Odilon Redon,
1449:Use .. to make a range that omits its upper value, and use ... to make a range that includes both values. ~ Anonymous,
1450:We are the Edema Ruh, and the thing we value most every man possesses. You can tell us your story. ~ Patrick Rothfuss,
1451:We have to give value to authority. We have to give value to office, being in office, holding office. ~ James Hillman,
1452:We like our archetypes and heroes to be what they are at face value. And life doesn't work out like that ~ Laura Dern,
1453:Well, the sales of our products clearly demonstrate their value to businesses and to individuals. ~ James L Barksdale,
1454:When husbands and fathers leave, their wives and daughters tend to value themselves less as a result. ~ Emma Thompson,
1455:When you live life with him or without him, that is when he will accept and value you for who you are. ~ Sherry Argov,
1456:Which would be better, what sticks or what falls through? Or does the choice itself create the value? ~ Seamus Heaney,
1457:Accepting the thought, emotion or sensation at face value is an act that is both loving and liberating. ~ Heidi DuPree,
1458:As well consult a butcher on the value of vegetarianism as a doctor on the worth of vaccination. ~ George Bernard Shaw,
1459:Better not perceive yourselves too high, O humans.
We only value mankind as our experimentation object. ~ Toba Beta,
1460:each one of us is not a single person, but contains many persons who have not all the same moral value ~ Marcel Proust,
1461:Emotion resulting from a work of art is only of value when it is not obtained by sentimental blackmail. ~ Jean Cocteau,
1462:Everything that exists has value, is a being of distinction … [H]ence it asserts, maintains itself. ~ Ludwig Feuerbach,
1463:Excellence resides in quality, not in quantity. The best is always few and rare; much lowers value. ~ Baltasar Gracian,
1464:For an ordinary trooper like him, ignorance was not simply an abstract value. It was in the manual. ~ Alan Dean Foster,
1465:Freedom is not to be destroyed in the name of love. Freedom is a far higher value than your so-called love. ~ Rajneesh,
1466:Future is about creating value. If we have tools to empower each other, more possibility is reality. ~ Jessica Jackley,
1467:Grief can take care of itself, but to get the full value of joy you must have somebody to divide it with. ~ Mark Twain,
1468:I don't believe so much in the value of a single picture anymore. I don't really photograph for the wall. ~ Ernst Haas,
1469:I don't put a penny's value on this life if only our Lord will give me a tiny corner in Paradise. ~ Camillus de Lellis,
1470:If there's one value that is immutable, it's integrity or respect, for others and for yourself. ~ Jacqueline Novogratz,
1471:It has become a cultural norm in Jewish families for parents to bring up their children to value wealth. ~ H W Charles,
1472:I was raised to have value for money, to have respect for money, even though you have a lot of it. ~ Jennifer Lawrence,
1473:Life is short Macy, Too short to waste a single second with anyone who doesn't appreciate and value you ~ Sarah Dessen,
1474:life.When they find someone who can communicate something of value to them, they will usually listen. ~ John C Maxwell,
1475:LISP programmers know the value of everything and the cost of nothing. ~ Alan Perlis, ,(take on an Oscar Wilde quote),
1476:Little did I realize that my desire to add value to others would be the thing that added value to me! ~ John C Maxwell,
1477:Modern science has its value in terms of utility, but it cannot open up existence to human experience. ~ Jaggi Vasudev,
1478:More important than getting him to respect and value you is getting you to respect and value yourself. ~ Steven Stosny,
1479:Most of the photographs people take with their cameraphones are of little value in terms of documentary. ~ Martin Parr,
1480:Most of these first nine chapters prepare the ground for, and then introduce, the notion of surplus value. ~ Anonymous,
1481:My hero wants to belong too, but he doesn't want to give up all the things he came to value in the west. ~ Orhan Pamuk,
1482:Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; ~ Lao Tzu,
1483:One must give value to their existence by behaving as if ones very existence were a work of art. ~ Friedrich Nietzsche,
1484:One of the great responsibilities that I have is to manage my assets wisely, so that they create value. ~ Alice Walton,
1485:Recognition of his own value, by himself and others, was of paramount importance to the car-hire driver. ~ L P Hartley,
1486:Remember to value who you are no matter what. Believe you are worth being loved and don’t ever settle. ~ Leah DeCesare,
1487:Taking account of the value of externals, you see, comes at some cost to the value of one's own character. ~ Epictetus,
1488:The fact of dying for what is strong robs death of its bitterness—and at the same time of all its value. ~ Simone Weil,
1489:They were good at enduring: adversity was the touchstone by which they proved their value to themselves. ~ Dean Koontz,
1490:Traditional credentialing really doesn't have a lot of predictive value to if people will be successful. ~ Gabe Newell,
1491:Value isn’t calculated by a person’s net worth or income. It’s calculated by integrity and decency. ~ Sherrilyn Kenyon,
1492:Value people because of who they were deep down, not because of their names or their parents’ clout. ~ Claire LaZebnik,
1493:We most often understand the value of time only when we are in a position of having to regret its loss, ~ Stacy Schiff,
1494:You know full well as I do the value of sisters' affections: There is nothing like it in this world. ~ Charlotte Bront,
1495:Zero problems with neighbors' is a value. But another equally important value is to establish peace. ~ Ahmet Davutoglu,
1496:55: LISP programmers know the value of everything and the cost of nothing. ~ Alan Perlis, Epigrams on Programming, 1982,
1497:An astronomer must be cosmopolitan, because ignorant statesmen cannot be expected to value their services ~ Tycho Brahe,
1498:An enviable lunatic! One for whom a pebble has value must be surrounded by treasures wherever he goes. ~ P r Lagerkvist,
1499:At the most basic level, competition in health care must take place where value is actually created. ~ Michael E Porter,
1500:Both cheap value stocks and more glamorous growth stocks can work well in a portfolio - if done right. ~ Kenneth Fisher,

IN CHAPTERS [300/1101]



  463 Integral Yoga
   76 Occultism
   72 Christianity
   65 Poetry
   65 Philosophy
   40 Psychology
   37 Yoga
   26 Science
   25 Fiction
   14 Integral Theory
   13 Education
   7 Cybernetics
   5 Mysticism
   5 Islam
   4 Hinduism
   3 Theosophy
   3 Sufism
   3 Mythology
   3 Buddhism
   3 Baha i Faith
   1 Thelema
   1 Kabbalah
   1 Alchemy


  304 Sri Aurobindo
  191 The Mother
  134 Nolini Kanta Gupta
   78 Satprem
   44 Pierre Teilhard de Chardin
   42 Aleister Crowley
   40 Carl Jung
   25 Friedrich Nietzsche
   23 H P Lovecraft
   21 Swami Krishnananda
   19 A B Purani
   13 Plotinus
   12 Robert Browning
   11 Swami Vivekananda
   11 Plato
   11 Aldous Huxley
   8 Saint Augustine of Hippo
   7 Walt Whitman
   7 Norbert Wiener
   7 George Van Vrekhem
   6 Sri Ramakrishna
   6 Saint Teresa of Avila
   6 Rudolf Steiner
   6 Jorge Luis Borges
   6 Jordan Peterson
   6 James George Frazer
   5 Sri Ramana Maharshi
   5 Paul Richard
   5 Muhammad
   5 Henry David Thoreau
   4 Saint John of Climacus
   4 Rabindranath Tagore
   4 Baha u llah
   3 William Wordsworth
   3 R Buckminster Fuller
   3 Nirodbaran
   3 John Keats
   3 Friedrich Schiller
   3 Franz Bardon
   3 Edgar Allan Poe
   3 Bokar Rinpoche
   3 Anonymous
   3 Al-Ghazali
   2 Thubten Chodron
   2 Ramprasad
   2 Percy Bysshe Shelley
   2 Patanjali
   2 Ovid
   2 Ken Wilber


   65 The Synthesis Of Yoga
   35 Collected Works of Nolini Kanta Gupta - Vol 01
   33 The Life Divine
   30 Collected Works of Nolini Kanta Gupta - Vol 03
   27 Letters On Yoga IV
   24 Magick Without Tears
   24 Collected Works of Nolini Kanta Gupta - Vol 02
   23 Lovecraft - Poems
   22 Record of Yoga
   21 The Study and Practice of Yoga
   20 Letters On Yoga II
   20 Essays In Philosophy And Yoga
   19 Liber ABA
   19 Evening Talks With Sri Aurobindo
   18 Questions And Answers 1957-1958
   18 On Thoughts And Aphorisms
   18 Collected Works of Nolini Kanta Gupta - Vol 07
   17 Essays On The Gita
   16 Questions And Answers 1956
   16 Questions And Answers 1950-1951
   15 Thus Spoke Zarathustra
   15 The Future of Man
   15 Collected Works of Nolini Kanta Gupta - Vol 04
   14 The Human Cycle
   14 Savitri
   14 On Education
   13 The Practice of Psycho therapy
   13 The Phenomenon of Man
   13 Mysterium Coniunctionis
   12 Browning - Poems
   11 Words Of Long Ago
   11 Twilight of the Idols
   11 The Perennial Philosophy
   11 Let Me Explain
   11 Agenda Vol 08
   10 Words Of The Mother II
   10 Questions And Answers 1953
   10 Essays Divine And Human
   9 Sri Aurobindo or the Adventure of Consciousness
   8 Talks
   8 Questions And Answers 1954
   7 Vedic and Philological Studies
   7 The Bible
   7 The Archetypes and the Collective Unconscious
   7 Preparing for the Miraculous
   7 Letters On Yoga I
   7 Letters On Poetry And Art
   7 Cybernetics
   7 Aion
   7 Agenda Vol 03
   6 Whitman - Poems
   6 The Secret Doctrine
   6 The Golden Bough
   6 Some Answers From The Mother
   6 Questions And Answers 1929-1931
   6 Maps of Meaning
   6 Labyrinths
   6 City of God
   6 Agenda Vol 12
   6 Agenda Vol 11
   6 Agenda Vol 07
   6 Agenda Vol 05
   6 Agenda Vol 02
   6 A Garden of Pomegranates - An Outline of the Qabalah
   5 Walden
   5 The Problems of Philosophy
   5 The Interior Castle or The Mansions
   5 The Gospel of Sri Ramakrishna
   5 Quran
   5 Questions And Answers 1955
   5 Plotinus - Complete Works Vol 04
   5 Isha Upanishad
   5 Hymn of the Universe
   5 Collected Works of Nolini Kanta Gupta - Vol 05
   5 Bhakti-Yoga
   5 Agenda Vol 13
   4 Words Of The Mother III
   4 The Ladder of Divine Ascent
   4 The 7 Habits of Highly Effective People
   4 Tagore - Poems
   4 Raja-Yoga
   4 Plotinus - Complete Works Vol 02
   4 Knowledge of the Higher Worlds
   4 Agenda Vol 09
   3 Wordsworth - Poems
   3 Twelve Years With Sri Aurobindo
   3 The Mother With Letters On The Mother
   3 The Alchemy of Happiness
   3 Tara - The Feminine Divine
   3 Synergetics - Explorations in the Geometry of Thinking
   3 Schiller - Poems
   3 Plotinus - Complete Works Vol 03
   3 Keats - Poems
   3 Collected Works of Nolini Kanta Gupta - Vol 06
   3 Agenda Vol 10
   3 Agenda Vol 06
   2 The Secret Of The Veda
   2 The Practice of Magical Evocation
   2 Theosophy
   2 The Integral Yoga
   2 The Confessions of Saint Augustine
   2 The Blue Cliff Records
   2 Symposium
   2 Shelley - Poems
   2 Sex Ecology Spirituality
   2 Prayers And Meditations
   2 Poe - Poems
   2 Patanjali Yoga Sutras
   2 On the Way to Supermanhood
   2 Metamorphoses
   2 Kena and Other Upanishads
   2 Hymns to the Mystic Fire
   2 How to Free Your Mind - Tara the Liberator
   2 Dark Night of the Soul
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Agenda Vol 04
   2 Agenda Vol 01
   2 Advanced Dungeons and Dragons 2E


00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  On a few other occasion also, the Mother had spoken to the same sadhak on the value of reading Savitri which he had noted down afterwards. These notes have been added at the end of the main report. A few members of the Ashram had privately read this report in French, but afterwards there were many requests for its English version. A translation was therefore made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation before permitting its publication but could check only a portion of it.
  Do you read Savitri?
  --
  And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  But finally we were able to convince Her of the value inherent in keeping a chronicle of the route.
  It was only in 1958 that we began having the first tape-recorded conversations, which, properly speaking, constitute Mother's Agenda. But even then, many of these conversations were lost or only partly noted down. Or else we considered that our own words should not figure in these notes and we carefully omitted all our questions - which was absurd. At that time, no one - neither Mother, nor ourself - knew that this was 'the Agenda' and that we were out to explore the 'Great Passage.'

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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 Upanishadic 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 supreme 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.
  --
   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 Upanishads, the answer is that it is wonderful to see how the Upanishadic 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 Upanishads 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 Upanishadic 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
  --
   Still the Upanishad 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 Upanishad 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 Upanishad 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 supreme 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 Upanishad 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.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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.
   And where there is light, there is cheer and joy. Rasamaya and jyotirmayaare thus the two conjoint characteristics fundamental to the nature of the ultimate reality. Sometimes these two are named as the 'solar and the lunar aspect. The solar aspect refers obviously to the Light, that is to say, to the Truth; the lunar aspect refers to the rasa (Soma), to Immortality, to Beauty proper,

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The importance of the book to me was and is five-fold. 1) It provided a yardstick by which to measure my personal progress in the understanding of the Qabalah. 2) Therefore it can have an equivalent value to the modern student. 3) It serves as a theoretical introduction to the Qabalistic foundation of the magical work of the Hermetic Order of the Golden Dawn. 4) It throws considerable light on the occasionally obscure writings of Aleister Crowley. 5) It is dedicated to Crowley, who was the Ankh-af-na-Khonsu mentioned in The Book of the Law -a dedication which served both as a token of personal loyalty and devotion to Crowley, but was also a gesture of my spiritual independence from him.
  In his profound investigation into the origins and basic nature of man, Robert Ardrey in African Genesis recently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own nature, says Ardrey, "has become institutionalized, universalized and sanctified." He further states that were a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  power, F 3 , values then multiply the primitive, already-four-dimensional volumetric
   values. In physically realized time-size each has therefore 4 + 3 = 7 dimensions, but

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
  --
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
   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 upward 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.
  --
   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.
   --- THE "EGO" OF THE MASTER

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     value.
    This I know certainly, because they always treat me
  --
    out some experience in the transvaluation of values, which occurs
    throughout the whole of this book, in nearly every other sentence.
    Transvaluation of values is only the moral aspect of the method
    of contradiction.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  When we leave the field of art for that of spiritual religion, the scarcity of competent reporters becomes even more strongly marked. Of the day-to-day life of the great theocentric saints and contemplatives we know, in the great majority of cases, nothing whatever. Many, it is true, have recorded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Teresa, have left us autobiographies of the greatest value.
  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 upon 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.
  --
  They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of the Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
  I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  --
  But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
  There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  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 upon having advance "releases" of what, for instance, convocation speakers are supposedly 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 suppressing 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.

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
   The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Guru-griha-vsa staying in the home of the Guru is a very old Indian ideal maintained by seekers through the ages. The Aranyakas the ancient teachings in the forest-groves are perhaps the oldest records of the institution. It was not for education in the modern sense of the term that men went to live with the Guru; for the Guru is not a 'teacher'. The Guru is one who is 'enlightened', who is a seer, a Rishi, one who has the vision of and has lived the Truth. He has, thus, the knowledge of the goal of human life and has learnt true values in life by living the Truth. He can impart both these to the willing seeker. In ancient times seekers went to the Guru with many questions, difficulties and doubts but also with earnestness. Their questions were preliminary to the quest.
   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 upon 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
  urgency of the needs and the importance attached to their fulfilment. I attach also some value to the power of imagination,
  adaptability, utilisation or invention developed by the necessity
  --
  that can have a real value.
  6 August 1932

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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.
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
  Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Cross as a consummate spiritual master. And this not only for the objective value of
  his observations, but because, even in spite of himself, he betrays the sublimity of

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  path, the ideal you represent, your values still leave me
  very cold. I still do not feel at home here. I do not know

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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 Upanishads, 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 support 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 supposed to be antagonistic and incompatible.
  --
   We have in Sri Aurobindo a passage parallel in sentiment, if not of equal poetic value, which will bear out the contrast:
   My mind within grew holy, calm and still
  --
   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 upon 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
   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 upon 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 supreme 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.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It is not merely by addressing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a more delicate touch, a more subtle sensitiveness and a kind of artistic wizardry are necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms and rhythms of the flesh. Tagore did that liberally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedure. There is here, however, a difference in degrees which is an interesting feature worth noting. Thus in Tagore the reference to the spirit is evident, that is the major or central chord; the earthly and the sensuous are meant as the name and form, as the body to render concrete, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, aloof. But this mundane or human appearance has a value in so far as it is a support, a pointer or symbol of the spiritual import. And the mysticism lies precisely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the greater portion of Vaishnava poetry, like a precious and beautiful casket, no doubt, hides the spiritual import: not the pure significance but the sign and symbol are luxuriously elaborated, they are placed in the foreground in all magnificence: as if it was their very purpose to conceal the real meaning. When the Vaishnava poet says,
   O love, what more shall I, shall Radha speak,
  --
   This is spiritual matter and spiritual manner that can never be improved upon. 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 support. 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 supra-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.
  --
   We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.
   The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisationsof whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ultimate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.

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 upon 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 upon 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 upon 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.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Whose priceless value could have saved the world.
  A darkness carrying morning in its breast
  --
  All the world's values changed heightening life's aim;
  A wiser word, a larger thought came in

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine Nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incarnation and play in and upon this human world.
   The higher secret of the Gita lies really in the later chapters, the earlier chapters being a preparation and passage to it orpartial and practical application. This has to be pointed out, since there is a notion current which seeks to limit the Gita's effective teaching to the earlier part, neglecting or even discarding the later portion.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   I said that the supreme artist is superconscious: his consciousness withdraws from the normal mental consciousness and becomes awake and alive in another order of consciousness. To that superior consciousness the artist's mentalityhis ideas and dispositions, his judgments and valuations and acquisitions, in other words, his normal psychological make-upserves as a channel, an instrument, a medium for transcription. Now, there are two stages, or rather two lines of activity in the processus, for they may be overlapping and practically simultaneous. First, there is the withdrawal and the in-gathering of consciousness and then its reappearance into expression. The consciousness retires into a secret or subtle worldWords-worth's "recollected in tranquillity"and comes back with the riches gathered or transmuted there. But the purity of the gold thus garnered and stalled in the artistry of words and sounds or lines and colours depends altogether upon the purity of the channel through which it has to pass. The mental vehicle receives and records and it can do so to perfection if it is perfectly in tune with what it has to receive and record; otherwise the transcription becomes mixed and blurred, a faint or confused echo, a poor show. The supreme creators are precisely those in whom the receptacle, the instrumental faculties offer the least resistance and record with absolute fidelity the experiences of the over or inner consciousness. In Shakespeare, in Homer, in Valmiki the inflatus of the secret consciousness, the inspiration, as it is usually termed, bears down, sweeps away all obscurity or contrariety in the recording mentality, suffuses it with its own glow and puissance, indeed resolves it into its own substance, as it were. And the difference between the two, the secret norm and the recording form, determines the scale of the artist's creative value. It happens often that the obstruction of a too critically observant and self-conscious brain-mind successfully blocks up the flow of something supremely beautiful that wanted to come down and waited for an opportunity.
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of something or some Power that is beyond them, beyond their normal consciousness attached to the brain-mind, that controls them and which they cannot control. This perception has been given shape in myths and legends. Goddess Saraswati or the Muses are, however, for them not a mere metaphor but concrete realities. To what extent a poet may feel himself to be a mere passive, almost inanimate, instrumentnothing more than a mirror or a sensitive photographic plateis illustrated in the famous case of Coleridge. His Kubla Khan, as is well known, he heard in sleep and it was a long poem very distinctly recited to him, but when he woke up and wanted to write it down he could remember only the opening lines, the rest having gone completely out of his memory; in other words, the poem was ready-composed somewhere else, but the transmitting or recording instrument was faulty and failed him. Indeed, it is a common experience to hear in sleep verses or musical tunes and what seem then to be very beautiful things, but which leave no trace on the brain and are not recalled in memory.
  --
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Tagore is a great poet: he will be remembered as one of the I greatest world-poets. But humanity owes him anotherperhaps a greaterdebt of gratitude: his name has a higher value, a more significant potency for the future.
   In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
  --
   A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", calling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
   Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
   Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2
   Thus, on the one hand, the Eternity, the Infinity, the Spirit is brought nearer home to us in its embodied symbols and living vehicles and vivid formulations, it becomes easily available to mortals, even like the father to his son, to use a Vedic phrase; on the other hand, earthly things, mere humanities are uplifted and suffused with a "light that never was, on sea or land."

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Thirdly, there is the line of Sublimationit is when the natural impulse is neither repressed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to remove the stigma usually attached to it and thus allow its free indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) are common enough to illustrate the point.
   The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
  --
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.
   ***

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individually and collectively.
   But the process, Monsieur Thibon rightly asserts, must begin with the individual and within the individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the reviewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Then what is the value of tapasya?
  If you want to know what Sri Aurobindo has said on a given
  --
  What I call "being on the path" is being in a state of consciousness in which only union with the Divine has any value - this
  union is the only thing worth living, the sole object of aspiration.
  Everything else has lost all value and is not worth seeking, so
  there is no longer any question of renouncing it because it is no
  --
  the individual and, on the other hand, the value of the
  environment depends upon the value of the individual,
  the two works should proceed side by side. But this
  --
  all the many and varied opinions on social and political subjects. All these are only OPINIONS and have no value at all
  from the Divine point of view - the Divine who does not
  --
  a need for physical closeness? What is the value of this
  physical contact?
  --
  importance of a work which gives it its real value for the yoga.
  5 August 1970

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
   There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
   There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
   A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
   Goe the carries the process of convergence and even harmony of the two powers a little further and shows that although they are contrary apparently, they are not contradictory principles in essence. For, Satan is, after all, God's servant, even a very obedient servant; he is an instrument in the hand of the Almighty to work out His purpose. The purpose is to help and lead man, although in a devious way, towards a greater understanding, a nearer approach to Himself.

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that really drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.
   Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it were, gestures that accompany a holy ceremonial.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  regularly. I do not understand the true value of these
  things. Should one do them regularly or only when one
  --
  If these things have any value for you, you must do them
  regularly, because it is the laziness of unconsciousness that keeps

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the scenes have any artistic value.
  In the first case you are a "good audience", in the second

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  way of life is losing its value. We must strike out boldly on the
  path of the future despite its new demands. The pettinesses once

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
   When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not really so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that we usually consider bad actually how funny it was to see that it is something excellent! And other things that we consider important were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous we are.
  --
   But one thing and I wish to stress this point to youwhich now seems to me to be the most essential difference between our world and the supramental world (and it is only after having gone there consciously, with the consciousness that ordinarily works here, that this difference appeared to me in what might be called its enormity): everything here, except for what happens within and at a very deep level, seemed absolutely artificial to me. Not one of the values of ordinary physical life is based upon truth. Just as we have to buy cloth, sew it together, then put it on our backs in order to dress ourselves, likewise we have to take things from outside and then put them inside our bodies in order to feed ourselves. For everything, our life is artificial.
   A true, sincere, spontaneous life, as in the supramental world, is a springing forth of things through the fact of conscious will, a power over substance that shapes this substance according to what we decide it should be. And he who has this power and this knowledge can obtain whatever he wants, whereas he who does not has no artificial means of getting what he desires.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   The experience of November 7 was a further step in the building of the link between the two worlds. Where I was cast was clearly into the origin of the supramental creationall this warm gold, this tremendous living power, this sovereign peace. And once again I saw that the values governing the supramental world have nothing to do with our values here, even the values of our highest wisdom, even those we consider the most divine when we live constantly in a divine Presence: it is utterly different.
   Not only in our state of adoration and surrender to the Supreme, but even in our state of identification, the QUALITY of the identification is different depending upon whether we are on this side, progressing in this hemisphere, or have passed to the other side and have emerged into the other world, the other hemisphere, the higher hemisphere.
  --
   And probably each time a new world opens up, there will again be a new reversal. This is why even our spiritual life, which is such a total reversal compared to ordinary life, seems something still so so totally different when compared to this supramental consciousness that the values are almost opposite.
   It can be expressed in this way (but its quite approximate, more than diminished or deformed): its as if our entire spiritual life were made of silver, whereas the supramental life is made of goldas if our entire spiritual life here were a vibration of silver, not gold but simply a light, a light that goes right to the summit, an absolutely pure light, pure and intense; but in the other, in the supramental world, there is a richness and a power that make all the difference. This whole spiritual life of the psychic being and of all our present consciousness that appears so warm, so full, so wonderful, so luminous to the ordinary consciousness, well, all this splendor seems poor in comparison to the splendor of the new world.

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   Consider the case of a woman with many friends, and these friends are very fond of her for her special capacities, her pleasant company, and because they feel they can always learn something from her. Then all of a sudden, through a quirk of circumstances, she finds herself socially ostracizedbecause she may have gone off with another man, or may be living with someone out of wedlockall those social mores with no value in themselves. And all her friends (I dont speak of those who truly love her), all her social friends who welcomed her, who smiled so warmly when passing her on the street, suddenly look the other way and march by without a glance. This has happened right here in the Ashram! I wont give the details, but it has happened several times when something conflicted with accepted social norms: the people who had shown so much affection, so much kindness oh! Sometimes they even said, Shes a lost woman!
   I must say that when this happens here. In the world at large it seems quite normal, but when this happens here it always gives me a bit of a shock, in the sense that I say to myself, So theyre still at that level!

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Before, I used to find joy in a beautiful idea or a beautiful experienceall that is finished. I am in a state where nothing, absolutely nothing has any value except ONE SINGLE THING.
   (silence)

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   This vision I had is of no value to anyone else, but it gave me a kind of satisfaction, a kind of peace (for a while).
   (long silence)
  --
   Only just towards the end of the night, after 2 a.m., does all this subconscient rise up to be relived. And with such a new and unexpected perception, oh! Its incredible! It changes all values and relationships and reactions (Mother shapes great movements of shifting forces); its like a chessboard absolutely unexpected!
   And I see a very steady, insistent and regular action to eliminate moral values. How I have been plagued all my life by these moral values! Everything is immediately placed on a scale of moral values (not ordinary moralityfar from it! But a sense of what has to be encouraged or discouraged, what helps me towards progress or what hampers it); instantly everything was seen from the angle of this will to progresseverything, all circumstances, reactions, movements, absolutely everything was translated by that. Now, the subconscient is mounting upwards and, knee-deep in it, you see it as a lesson to tell you: so much for all your notions of progress! They are all based on illusionsa general lie. Things are not at all what they seem, they dont have the effects they appear to have, nor the results that are perceivedall, all, all, oh Lord!
   (silence)

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   And it is strangely indifferent to any scale of values or circumstances. Sometimes when I am meeting and speaking with someone, when I am seeing someone, this great universal Light of a perfect whiteness comes streaming in. Well, I must admit, this also occurs for the merest trifles, when Im tasting some cheese somebody has sent me, for example, or arranging objects in a cupboard, or deciding what things Im going to use or have to organize. It doesnt come in the same massive way as when it comes directly. When it comes directly its a mass, passing through and going out like that (Mother shows the Light descending directly from above like a mass and passing through her head in order to spread out everywhere). In these small things its pulverized, as though it came through an atomizer, but its that same sparkling white light, utterly white. Then, whatever Im doing, theres a sensation in the body thats like lying on a sea of something very soft, very intimate, very deep and eternal, immutable: the Lord. And all the bodys cells are joyously saying, You, You, You, You.
   Thats my present condition.

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   When he first read the Vedastranslated by Western Sanskritists or Indian pandits they appeared to Sri Aurobindo as an important document of [Indian] history, but seemed of scant value or importance for the history of thought or for a living spiritual experience.2 Fifteen years later, however, Sri Aurobindo would reread the Vedas in the original Sanskrit and find there a constant vein of the richest gold of thought and spiritual experience.3 Meanwhile, Sri Aurobindo had had certain psychological experiences of my own for which I had found no sufficient explanation either in European psychology or in the teachings of Yoga or of Vedanta, and which the mantras of the Veda illuminated with a clear and exact light.4 And it was through these experiences of his own that Sri Aurobindo came to discover, from within, the true meaning of the Vedas (and especially the most ancient of the four, the Rig-veda, which he studied with special care). What the Vedas brought him was no more than a confirmation of what he had received directly. But didnt the Rishis themselves speak of Secret words, clairvoyant wisdoms, that reveal their inner meaning to the seer (Rig-veda IV, 3.16)?
   It is not surprising, therefore, that exegetes have seen the Vedas primarily as a collection of propitiatory rites centered around sacrificial fires and obscure incantations to Nature divinities (water, fire, dawn, the moon, the sun, etc.), for bringing rain and rich harvests to the tribes, male progeny, blessings upon their journeys or protection against the thieves of the sunas though these shepherds were barbarous enough to fear that one inauspicious day their sun might no longer rise, stolen away once and for all. Only here and there, in a few of the more modern hymns, was there the apparently inadvertent intrusion of a few luminous passages that might have justifiedjust barely the respect which the Upanishads, at the beginning of recorded history, accorded to the Veda. In Indian tradition, the Upanishads had become the real Veda, the Book of Knowledge, while the Veda, product of a still stammering humanity, was a Book of Worksacclaimed by everyone, to be sure, as the venerable Authority, but no longer listened to. With Sri Aurobindo we might ask why the Upanishads, whose depth of wisdom the whole world has acknowledged, could claim to take inspiration from the Veda if the latter contained no more than a tapestry of primitive rites; or how it happened that humanity could pass so abruptly from these so-called stammerings to the manifold richness of the Upanishadic Age; or how we in the West were able to evolve from the simplicity of Arcadian shepherds to the wisdom of Greek philosophers. We cannot assume that there was nothing between the early savage and Plato or the Upanishads.5

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Dear Sir I must begin by telling you that although this text is an excellent essay, it is not, in its present form, a book for the Spiritual Masters series. Let us enumerate the reasons for this. First of all, the general impression is of an ABSTRACT text. I can straight-away imagine your reaction to this and I dread misunderstandings! But putting myself in the readers place, since, once again, it does involve a collection intended for a wide public that we are beginning to know well, I can assure you that this public will not be able to follow page after page of reflections upon what one is bound to call a philosophical and spiritual system. Obviously this impression is caused primarily by the fact that you have begun with twenty-one pages where the reader is assumed to already know of Sri Aurobindos historical existence and the content of the Vedas and the Upanishads, plus I dont know how many other notions of rite, truth, divinity, wisdom, etc., etc. In my view, and the solution is going to appear cruel to you, for you certainly value these twenty-one pages [on the Secret of the Veda], they should purely and simply be deleted, for everything you say there, which is very rich in meaning, can only become clear when one has read what follows. There are many books in which readers can be asked to make the effort entailed in not understanding the beginning until they have read the end: but not books of popular culture. One could envisage an introduction of three or four pages to situate the spiritual climate and cultural world in which Sri Aurobindos thought has taken place, provided, however, that it is sufficiently descriptive, and not a pre-synthesis of everything to be expounded upon in what follows. In a general way you are going to smile, finding me quite Cartesian! But the readership we address is more or less permeated by a widespread Cartesianism, and you can help them, if you like, to reverse their methodology, but on the condition that you make yourself understood right from the start. Generally, you dont make enough use of analysis and, even before analysis, of a description of the realities being analyzed. That is why the sections of pure philosophical analysis seem much too long to us, and, even apart from the abstract character of the chapter on evolution (which should certainly be shorter), one feels at a positive standstill! After having waited patiently, and sometimes impatiently, for some light to be thrown on Sri Aurobindos own experience, one reads with genuine amazement that one can draw on energies from above instead of drawing on them from the material nature around oneself, or from an animal sleep, or that one can modify his sleep and render it conscious master illnesses before they enter the body. All of that in less than a page; and you conclude that the spirit that was the slave of matter becomes again the master of evolution. But how Sri Aurobindo was led to think this, the experiences that permitted him to verify it, those that permit other men to consider the method transmittable, the difficulties, the obstacles, the realizationsdoesnt this constitute the essence of what must be said to make the reader understand? Once again, it is the question of a pedagogy intimately tied in with the spirit of the collection. Let me add as well that I always find it deplorable when a thought is not expressed purely for its own sake, but is accompanied by an aggressive irony towards concepts which the author does not share. This is pointless and harms the ideas being presented, all the more so because they are expressed in contrast with caricatured notions: the allusions you make to such concepts as you think yourself capable of evoking the soul, creation, virtue, sin, salvationwould only hold some interest if the reader could find those very concepts within himself. But, as they are caricatured by your pen, the reader is given the impression of an all too easily obtained contrast between certain ideas admired and others despised. Whereas it would be far more to the point if they corresponded to something real in the religious consciousness of the West. I have too much esteem for you and the spiritual world in which you live to avoid saying this through fear of upsetting you.
   Amen.
  --
   I feel it will be told one day. But first of all, this (Mother touches her body) must be sufficiently changed. Then the story will take on its full value.
   You understand, none of my certitudesnone, without exceptionhave EVER come through the mind. The intellectual comprehension of each of these experiences came much later. Little by little, little by little, came the higher understanding of the intellectual consciousness, long after the experience (I dont mean philosophical knowledge thats nothing but scholarly mumbo-jumbo and leaves me cold). Since my earliest childhood, experiences have come like that: something massive takes hold of you and you dont need to believe or disbelieve, know or not knowbam! Theres nothing to say; you are facing a fact.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   The criterion or the judgment [for passing the tests] was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
   And then you add:

0 1962-01-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Two things were stolen: that note and the mantra of life (I have told you about that). And I have a suspicion that it was an occult theft, not an ordinary one, because no one even suspected the value of those papers for most people they had no interest at all.
   Wellau revoir, mon petit.

0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Meanwhile, there are all sorts of ways to receive indications. That exact, precise and (whats the word?) habitual vision certain people have may stem from various sources. It may be a vision through identity with circumstances and things when you have learned to expand your consciousness. It may be an indication from some chatterbox of the invisible world, who has got it into his head to let you know whats going to happenthis is often the case. Then everything depends on your harbingers morals: if he is having fun at your expense, he spins stories for youthis almost always happens to those who receive their information from entities. To bait you, they may repeatedly tell you how things are going to turn out (for they have a universal vision in some vital or mental realm); then, when they are sure you trust them, they may start telling you fibs and, as they say in English, you make a fool of yourself. This happens frequently! You have to be in a higher consciousness than these fellows, these entities (or these minor gods, as some call them) and able to check from above the value of their statements.
   With a universal mental vision, you can see (and this is very interesting) how the mental world operates to get realized on the physical plane. You see the various mental formations, how they converge, conflict, combine and relate to one another, which ones get the upper hand, exert a stronger influence and achieve a more total realization. Now, if you really want a higher vision, you must get out of the mental world and see the original wills as they descend to take expression. In this case, you may not have all the details, but the central FACT, the fact in its central truth, is indisputable, undeniable, absolutely correct.

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   There was, in fact, a whole group of Ashram people (they might be called the Ashram "intelligentsia") who, influenced by Subhas Bose, were strongly in favor of the Nazis and the Japanese against the British. (It should be recalled that the British were the invaders of India, and thus many people considered Britain's enemies to be automatically India's friends.) It reached the point where Sri Aurobindo had to intervene forcefully and write: "I affirm again to you most strongly that this is the Mother's war.... The victory of one side (the Allies) would keep the path open for the evolutionary forces: the victory of the other side would drag back humanity, degrade it horribly and might lead even, at the worst, to its eventual failure as a race, as others in the past evolution failed and perished.... The Allies at least have stood for human values, though they may often act against their own best ideals (human beings always do that); Hitler stands for diabolical values or for human values exaggerated in the wrong way until they become diabolical.... That does not make the English or Americans nations of spotless angels nor the Germans a wicked and sinful race, but...." (July 29, 1942 and Sept. 3, 1943, Cent. Ed., Vol. XXVI.394 ff.) And on her side also, Mother had to publicly declare: "It has become necessary to state emphatically and clearly that all who by their thoughts and wishes are supporting and calling for the victory of the Nazis are by that very fact collaborating with the Asura against the Divine and helping to bring about the victory of the Asura.... Those, therefore, who wish for the victory of the Nazis and their associates should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo." (May 6, 1941, original English.)
   See note at the end of this conversation

0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   These positions the spiritual and the materialist (if you can call it that) positionswhich consider themselves exclusive (exclusive and unique, and so each one denies the others value in the name of Truth) are inadequate, not only because neither one will accept the other, but because even accepting and uniting them both wont solve the problem. Something else is needed, a third position that isnt the result of these two but something still to be discovered, which will probably open the door to total Knowledge.
   Well, thats where I stand.

0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   I found out many, many things about Joan of Arcmany things. And with stunning precision, which made it extremely interesting. I wont repeat them because I dont remember with exactness, and these things have no value unless they are exact. And then, for the Italian Renaissance: Leonardo da Vinci, Mona Lisa; and for the French Renaissance: Franois I, Marguerite de Valois,2 and so forth.
   Twice I knew that it wasnt just images but something that had happened to ME, but it took another form. Once (when I was older, around twenty) it happened at Versailles. I had been invited to dinner by a cousin who, with no warning, served me dry champagne during dinner and I drank it unsuspectingly (I who never drank at all, neither wine nor liquor!). When I had to get up and cross the crowded room, oh, how very difficult it became, so difficult! Then we went to a place near the chateau, with a view of the whole park. And I was staring at the park, when I saw I saw the park filling up with lights (the electric lights had vanished), with all kinds of lights, torches, lanterns and then crowds of people walking about in Louis XIV dress! I was staring at this with my eyes wide open, holding on to the balustrade to keep from falling down (I wasnt too sure of myself!). I was seeing it all, then I saw myself there, engrossed in conversation with some people (I dont remember now, but there were certain corrections here too). I mean I was a certain person (I dont remember who) and there were those two brothers who were sculptors (Mother vainly tries to recollect the names3) anyhow, all kinds of people were there and I saw myself talking, chatting. And I seem to have been sufficiently in control of myself, because when I related all that I had seen, there were some quite interesting details and corrections. That was one time.

0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   But I understand your question. You want to know if this has an effect on all identical vibratory modes in the world. In principle, yes. But the effects may not be immediately visible; in the first place, our field of observation is nothingmaterially, what do we know? Only our immediate surroundings thats nothing. In 1920, for example, I had an experience of that type, which resulted in a symbolic but terrestrial action. It was a vision (I dont remember enough details to make it interesting) where each nation was represented by a symbolic entity, and there was a certain type of horrorof terror, rather. A certain will of terror was trying to manifest in that gathering of all nations. And I was witness to the whole thing. I remember it being a very conscious and rather long and detailed vision with a more intense reality than physical things have (it was in the subtle physical). And after it was over and I had done what needed to be done (I am not saying what because I dont remember all the details, and without accuracy it loses its value), when I came out of it I could say with TOTAL conviction: Terror has been overcome in the world. Of course, its not literally true, plenty of people still feel terror, but a certain type of terror was as if UNDERMINED at the foundations. What had already manifested kept on and is gradually being exhausted, but the terror that was trying to increase and dominate the life of nations was stopped cold.
   I have had other similar experienceson Durgas day, for instance, when Sri Aurobindo was still here (you know, thats the day when Durga masters an asura; she doesnt kill him, she masters him). Well, each year one particular type of thing was undermined (and my experiences were never mental: the experience would suddenly come, and AFTERWARDS I would realize it was Durgas day), and each time I used to tell Sri Aurobindo, Looktoday this (or that) thing has been cut off at the roots. Thats how it works with the adverse forcesyes, like something being uprooted from the world. Whatever has already spread out keeps going and follows its karma, but the SOURCE is dried up. Thats also what happened (it was in 1904, I believe) when the Asura of Consciousness and Darkness made his surrender and was converted; he told me, I have millions and millions of emanations, and these will keep on living, but their source has now run dry.4 How much time will it take to exhaust it all? We cant say, but the source has dried up and that is something extremely important. In 1920, that terror was trying to spread all over the world and to become really catastrophic; and then in my inner vision I could see that a whole movement had dried up at its source. This means that little by little, little by little, little by little the karma is being exhausted.

0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   Here, there was some hesitation between de linstant [the instants] and du moment [the moments]. Then he showed me (I cant explain how it takes place), he showed me both words, moment and instant, and he showed me how, compared to moment, instant is mechanical; he said, Its the mechanism of time; moment is full and contains the event. Things of that sort, inexpressible (I put it into words but it loses all its value). Inexpressible, but fantastic! There was some hesitation between instant and moment, I dont know why. Then he showed me instant: instant was dry, mechanical, empty, whereas moment contained all that takes place at every instant. So I wrote moment.
   (Mother reads the end of her translation)

0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   I see someone like N., who obviously is an exceptional subject in the sense that he vibrates with the intellectual vibration (Sri Aurobindo used to say, and it is obvious, that of all those around him, he was the one who understood best), well, even for him it goes off at a tangent. Its not that he understands nothing, but its at a tangent. Its a mitigated understanding, very slightly distorted, and which relates everything to the sense of the person, of the [Mothers] individual, so the thing loses all the ESSENCE of its value. What I would like to be able to communicate is precisely that absence of individual. But when I express myself, I am forced to say I, the sentence always has a personal turn, and thats what people see. When I have my experience, it is there, living; you yourself feel it, and with a little movement of adaptation you eliminate the distortion that comes from the language, but others dont do it.
   The best way to communicate your experience would be to give some of these recordings for people to hear, because then the thing is pure, its you, YOUR vibration.

0 1964-02-13, #Agenda Vol 05, #The Mother, #Integral Yoga
   You see, when she tells me, I want the Truth, I want the Divine, I take it as sincere and act accordingly but that gives her terrible thrashings! And I do absolutely nothing but take what she says at its face value. She says she wants the Truth, wants the Divine, that it is the only thing she wants and nothing else. So I act accordingly.
   The result is that I have piles of letters with frightful insults: Liar, hypocrite. (Mother laughs) It isnt the first time, she has those fits now and then. But after this letter, I received a sort of inner comm and to make one last attempt, and I wrote to her that it was HER SOUL that had asked me to act as I did. Because when I entrusted this work to Sujata instead of her, I had a moment of hesitation, then I went within to find out, and her soul exerted a very strong pressure for me to act in that way. I had always seen, at every minute, that her aspiration was constantly tainted with that vanityshe always puts on an act for others and for herself. I was waiting patiently for that vanity to go, but her soul wasnt as patien thers is a very beautiful soul (thats the strange thing, you see, her soul is a very beautiful one), but at times she rejects it violently. So I wrote to tell her that now I had something serious to say to her, that it was her soul that had asked me to act in that way in order to break and conquer her egos vanity. She says, I dont want my ego, I dont want my ego but she identifies herself with it to such a degree that when she has those fits, she is the ego; when the fit is over, she clearly sees the difference. And at the end of my letter, I said, Now, it is up to you to choose between Truth and falsehoodit was a hurricane!

0 1964-08-11, #Agenda Vol 05, #The Mother, #Integral Yoga
   He has sent me his usual message: its a sort of picture with all the colors. You know that Tantrism attributes a value to each color; they make a sort of play of forces with all those colors, depending on what they want to say or express theyre lights, very brightly colored lights. Its very particular; the first time I saw that, it was connected with Tantrism. And the other day there came to me (in a slightly ironical tone) a very beautiful picture, this big (gesture: about six inches by twelve). So I knew it was coming from him and that he was happy!
   ***

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   Silence, silence. This is a time for gathering energies and not for wasting them away in useless and meaningless words. Anyone who proclaims loudly his opinions on the present situation of the country, must understand that opinions are of no value and cannot in the least help Mother India to come out of her difficulties. If you want to be useful, first control yourself and keep silentsilence, silence, silence. It is only in silence that anything great can be done.
   That was just when the war began; people were criticizing the government as if To one of them I wrote personally: If you were up there, would you know what has to be done? No. So if you dont know, you have no right to say anythingkeep silent.
  --
   But you get the feeling that in a country like this one, which in spite of everything is receptive, if one great man (I mean, of great spiritual value) arose, everyone would follow.
   Exactly! They send me delegates, they send me people to ask me, What should we do?
  --
   I think its the result of having been under the domination of another country for such a long time. People lost interest in politics (people of value, those who werent after personal gains). I think thats why.
   Because I feel very clearly that if one man with a bit of sincerity arose, it would be enough

0 1964-10-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   And then (Mother points to her own body), this seems to be the lesson for these aggregates (bodies, you know, seem to me to be simply aggregates). And as long as there is, behind, a will to keep this together for some reason or other, it stays together, but These last few days (yesterday or the day before), there was this: a sort of completely decentralized consciousness (I am always referring to the physical consciousness, of course, not at all to the higher consciousness), a decentralized consciousness that happened to be here, there, there, in this body, that body (in what people call this person and that person, but that notion doesnt quite exist anymore), and then there was a kind of intervention of a universal consciousness in the cells, as though it were asking these cells what their reason was for wanting to retain this combination (if we may say so) or this aggregate while in fact making them understand or feel the difficulties that come, for example, from the number of years, wear and tear, external difficultiesfrom all the deterioration caused by friction, wear and tear. But they seemed to be perfectly indifferent to that! The response of the cells was interesting enough, in the sense that they seemed to attach importance ONLY TO THE CAPACITY TO REMAIN IN CONSCIOUS CONTACT WITH THE HIGHER FORCE. It was like an aspiration (not formulated in words, naturally), and like a what in English they call yearning, a longing for that Contact with the divine Force, the Force of Harmony, the Force of Truth and the Force of Love, and [the cells response was] that because of that, they valued the present combination.
   It was an altogether different point of view.

0 1964-10-10, #Agenda Vol 05, #The Mother, #Integral Yoga
   We must erase the imprint little by little. And in fact, the only way to erase the imprint is to make contact with the Truth. There is no other wayall reasoning, all intelligence, all understanding, all that is totally useless with this physical mind. The only thing is to make contact. Thats just what the cells value: the possibility of making contact.
   Making contact.
   On the material level, japa is very good for that. When your head is tired and you are a little weary of forever contradicting that pessimism, you just have to repeat your japa, and automatically you make contact. To make contact. Thats something the cells value a lot. A lot. Its a very good way, because its a way that isnt mental, its a mechanical way, its a question of vibration.
   There, mon petit, we must endure.

0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   There is this phenomenon: as soon as the physical organism, with its crystallization and habits, is put in the presence of a new experience without being carefully forewarned (Now be careful, this is a new experience!), it is afraid. Its afraid, it panics, it worries. It depends on the person, but at the very least, in the most courageous, in the most trusting, it creates an uneasinessit begins with a slight pain or a slight uneasiness. Some are afraid immediately; then its all over: the experience stops, it has to be started all over again; others (like those English people I was talking about, or like Z) hold on and observe, wait, and then the unpleasant effects, one may say, slowly die down, stop and turn into something else, and the experience begins to take on its own value or color.
   With those faintings of sorts I told you about the other day, I observed (it went on the whole day), and I saw (saw with the inner vision): it is like the travelat times as quick as a flash, at other times slow and very measuredof a force that starts from one point to reach another one. That force travels along a precise route, which isnt always the same and seems to include certain cells on its way: the starting point and the arrival point (Mother draws a curve in the air). If you arent on your guard, if you are taken by surprise, during the passage of the force (whether long or short) you feel the same sensation (you, meaning the body), the same sensation as before fainting: its the phenomenon that precedes fainting. But if you are attentive, if you stay still and look, you see that it starts from one point, reaches another point, and then its overwhat that force had to do has been done, and there is no APPARENT consequence in the rest of the body.

0 1965-01-12, #Agenda Vol 06, #The Mother, #Integral Yoga
   But all those things cannot be explained: they are personal experiences. This knowledge isnt objective enough to be taught. It comes from my relationship with all those beings, from exchanges with them I knew them even before I knew the Hindu tradition. But you cant say anything about a phenomenon that depends on a personal experience and has value only for the one who had the experience. Because everyone has the right to say, Well, yes, YOU think that way, YOUR experience is that way, but it has value only for you. And its perfectly true.
   What Sri Aurobindo says was based on his erudition of Indias tradition, and he says what was in agreement with his own experience, but he based himself on an erudition and knowledge that I dont have.

0 1965-04-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   But its clearly visible: for instance, a word or a sentence or a gesture or a thought or an impulse that has its vibratory point specifically somewhere [in the past], and then its whole line of consequences (same gesture of trajectory), its whole curve of consequences. The whole thing, seen at a glance (Mother depicts a screen on which a picture is suddenly frozen). The curve: such and such a thing goes brrt! over there. But the outcome (which would give a spectacular and high-sounding value producing a considerable effect) is never given to me. No, what would make a reputation of great prophet is never given to me (thats not what I am after, but its never given). Simply (same gesture of trajectory), such and such a thing will go this way, brrt! and then all this is going to happen, here, here (Mother marks various points along the trajectory); but as for the outcomesilence.
   But anyway, you can only note that down if you dont have any work to do! And in fact, it has never been of any use. Do you think prophets have helped men? I dont think so. What was to happen always happened, and prophets foreseeing it didnt stop it from happening.

0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
   The Americans are ruining themselves. There is a queer phenomenon: money seems to have been swallowed up somewhere, to have vanished from circulationin America the dollars value is dropping, they are moaning. Here, people are ruined. Theres an industrialist who had a magnificent industry (it seems it was marvelous), and with that income tax the government has succeeded in ruining himhe closed down. Then he partially reopened and filled in new papers for his new company and new industries; now, he had a dog, he had given a name to his dog, and he signed the papers with the dogs name! And he put the dogs photograph. (Laughing) So, naturally, he got letters asking him if he thought people were idiots. He answered, No, only a dog would accept your conditions. Not bad, eh?
   Yes, they think people are idiots.

0 1966-05-14, #Agenda Vol 07, #The Mother, #Integral Yoga
   But everything, absolutely everything is becoming strange. As if there were two, three, four realities (superimposed gesture) or appearances, I dont know (but they are rather realities), one behind another or one within another, like that, and in the space of a few minutes it changes (gesture as if one reality were surging forward to overtake and replace another), as though one world were just there, inside, and emerged all of a sudden. When I have peace and quiet, there is a slight not a movement, I dont know what it is: it might rather feel like pulsations, and depending on the case, there are different experiences. For instance, customary things take a usual amount of time when nothing abnormal happens, and then you have an exact sense of the time they take. So then, I am given the following experience, of the same thing done in the same way, accomplished a first time in its normal duration, and another time, when I am in another state, that is, when the consciousness seems to be placed elsewhere, the thing seems to be done in a second!Exactly the same thing: habitual gestures, things you do absolutely every day, quite ordinary things. Then, another time (and its not that I try to have it, I dont try at all: I am PUT in that state), another time I am put in another state (to me, it doesnt make much difference, they are like very small differences in the concentration), and in that state, the same thing, oh, takes a long, long time, an endless time to get done! Just to fold a towel, for instance (I am not the one who does it), someone folds a towel or someone puts a bottle away, wholly material and absolutely simple things devoid of any psychological value; someone folds a towel thats on the floor (I am giving that example): there is a normal time, which I perceive internally after a study; its the normal time, when everything is normal, that is, usual; then, I am in a certain concentration and without my even having the time to notice it, its done! I am in another state of concentration, with absolutely minimal differences as far as the concentration is concerned, and its endless! You feel it takes half an hour to get done.
   If it occurred just once, youd say, Never mind, but it takes place with persistence and regularity, as when someone is trying to teach you something. A sort of insistence and regular repetition as if someone wanted to teach me something.

0 1966-08-10, #Agenda Vol 07, #The Mother, #Integral Yoga
   Another one is Communist. He is a Russian who lives in Paris. He asked me if all the Auroville workers shouldnt meet and talk over (Mother laughs) the necessity of a moral conduct! (I have heard he keeps them all talking away till 3 in the morning.) So I answered him (laughing) that morality has only a very relative value from the standpoint of the Truth; that it changes with countries, climates and ages! I also told him that discussions were generally sterile and nonproductive. And so as not to be only critical, I answered him that if everyone made an effort to be perfectly sincere, straightforward and goodwilled, that would be enough to create quite a sufficient base to work on. The poor fellow!
   How about you, how are you? What do we do? Like last time [= meditation]? But thats dangerous! I no longer knew what the time was or anything at all.

0 1966-09-14, #Agenda Vol 07, #The Mother, #Integral Yoga
   for it is a creation of Time and with time it loses its effect and value. Rise thou above opinion and seek wisdom everlasting.
   124use opinion for life, but let her not bind thy soul in her fetters.
  --
   One very clearly feelsits visible, anyway that the opposite opinion has as much value and its simply a question of attitude, thats all. And naturally, the egos preferences get always mixed up in it: you prefer things to be that way, so your opinion is that they are that way.
   But as long as you dont have the higher light, in order to act you need to use opinions.
  --
   I consider opinions to be always dangerous things, and most of the time without any value whatever.
   You should interfere in anothers affairs only if, first, you are infinitely wiser than the other (of course, you always think you are wiser!), but I mean, objectively and not according to your own opinion: if you see more, better, and if you are yourself beyond passions, desires, blind reactions. You must yourself be above all those things in order to have the right to intervene in anothers lifeeven when they ask you to. And when they dont ask you to, its simply interfering in other peoples business.

0 1966-09-17, #Agenda Vol 07, #The Mother, #Integral Yoga
   And this simplicity, this lack of complication and sophistication, is what gives these things great value, in the sense that it gives them perfect sincerity and simplicity. In anything expressed mentally, vitally, intellectually, there is always MORE in the form, in the word, in the expression, MORE than in the experienceit gets enlarged and rounded out (!) What is said is more than what is meant to be said. While here, its the perfectly pure experience, which feels the words as a sort of shrinking, a diminishing, and at the same time as bringing in a complication that doesnt exist in the experience the experience is very simple, very simple: it is truly pure. And anything one says is like adding something that lessens its purity and simplicity.
   So, saying these things is good for oneself, its good for someone who is in the same state of heart, but for the public (Mother shakes her head) its doomed to incomprehension.

0 1966-10-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   She would come, she was absolutely present during the six days of pranam downstairs. But now, since I dont know (I dont remember because for me time isnt quite clear anymore, it no longer has the same value), but I remember it happened while I was walking for my japa. I told her there was something more important than that semireligious recollection people have, that what was more important was the deeper nature of the Work and the choice of the adverse aspect (represented by a universal difficulty, or, at any rate, if we only consider the earth, a human difficulty), the aspect that had to be vanquished, dominated in order to lead it to the transformation. And its in this connection that I told her that receiving the indication from the Supreme was the true thing; that He saw better than we did what had to be done and the order in which it had to be done. And I felt (she was very concrete [Mother makes a gesture as if Durga was in her]), I felt she was immensely interested. Then I told her, Well, you see, hasnt the time come (I am putting it into words, but there werent any words), hasnt the time come to receive from Him the direct impulsion for your action? And she responded joyfully and spontaneously.
   The difference is that, now, wherever she manifests, I feel the call to the supreme Truth, to manifest it, is truly there.

0 1966-11-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   Its very interesting. I must learn to receive things accurately. I dont objectify them, of course (meaning that I dont put them on another screen where they would become objective knowledge), I dont do that at all, so I cant play the propheto therwise, what a prophet Id be! From the smallest things to the biggest: cyclones, earthquakes, revolutions, all that, and then very small things, very small, even much smaller than a pension, a tiny little circumstance of life, or something thats going to come, like a gift someone has sent me or very small things, very small, totally unimportant in appearanceeverything is shown with the same value! There is no big, no small, no important, no unimportant. And its constantly like that!
   Yesterday, lots and lots of things kept coming in that way while I was walking in the afternoon. Then I stayed quiet, still, for five or ten minutes after the walk as usual, and more kept coming and coming. So I said to the Lord, Cant I have five minutes of peace and quiet with You! (Mother laughs) If you knew this atmosphere, this light of laughter, and such a wonderful laughterso wonderfully merciful, in fact, and understanding and tender, oh! So I said to myself, Really, what an imbecile I am!

0 1967-02-08, #Agenda Vol 08, #The Mother, #Integral Yoga
   We dont really understand the value of the microscopic.
   Yes! Yes, exactly.

0 1967-04-05, #Agenda Vol 08, #The Mother, #Integral Yoga
   We talked about the future. It seemed to me that almost all the teachers were anxious to do something so the children would become more conscious of why they are here. At this point, I said that in my opinion, telling the children about spiritual things often had the opposite result and that those words lost all their value
   Spiritual things, what does he mean by spiritual things?

0 1967-04-24, #Agenda Vol 08, #The Mother, #Integral Yoga
   For after all it is the will in the being that gives to circumstances their value, and often an unexpected value; the hue of apparent actuality is a misleading indicator. If the will in a race or civilisation is towards death, if it clings to the lassitude of decay and the laissez-faire of the moribund or even in strength insists blindly upon the propensities that lead to destruction or if it cherishes only the powers of dead Time and puts away from it the powers of the future, if it prefers life that was to life that will be, nothing, not even abundant strength and resources and intelligence, not even many calls to live and constantly offered opportunities will save it from an inevitable disintegration or collapse. But if there comes to it a strong faith in itself and a robust will to live, if it is open to the things that shall come, willing to seize on the future and what it offers and strong to compel it where it seems adverse, it can draw from adversity and defeat a force of invincible victory and rise from apparent helplessness and decay in a mighty flame of renovation to the light of a more splendid life. This is what Indian civilisation is now rearising to do as it has always done in the eternal strength of its spirit.1
   Sri Aurobindo

0 1967-07-05, #Agenda Vol 08, #The Mother, #Integral Yoga
   When you succeed in going into that Consciousness of Harmony (but not an individual or local harmony), a Universal Harmonyeven ultra-universal, in which the universe is only one part then values change completely, completely.
   (Mother shakes her head and remains in contemplation)

0 1967-07-29, #Agenda Vol 08, #The Mother, #Integral Yoga
   Then it came with just a small difference these are subtleties, but From an intellectual standpoint, these are subtleties without value, but up there you seem to be almost touching the heart of things, that is, the essence the deeper essence of events. So then, it came quite simply, like this:
   Christianity DEIFIES suffering to make it the instrument of the earths salvation.

0 1967-08-12, #Agenda Vol 08, #The Mother, #Integral Yoga
   Theyve lost all their values. Yesterday I met the Vice-chancellor of Bangalore University1; can you guess what they teach in psychology at the university? They teach Freud and Jung! European psychoanalysis! In this country where there is THE knowledge, where there is everything, they go after
   Theyre mad. No, the English have thoroughly spoiled them. Those two hundred years of British rule spoiled them completely. Naturally, another effect is that some people have awakened, but they dont know anything; they know nothing either of administration or of government or anything theyve lost everything, and whatever they know is what they were taught by England, which means an absolutely corrupt affair. So they dont know anything, they dont even know how to take a decision.
  --
   Instead of looking at it from below, there was all of a sudden an overall vision from right above of how it was all organized with such a clear consciousness, such a clear will, each thing coming just when it was necessary so nothing would be overlooked and everything might come out, emerge from that Unconsciousness, and become increasingly conscious. And so, in this immense history, the earth history, Christianity finds its placeits legitimate place. That has a double advantage: for those who despise it its value is restored, and as for those who believe its the unique truth, they are made to see that its only one element among others in the whole. There.
   Thats why I found it interestingbecause it was the result of a vision, and that vision came because I started concerning myself with religions (started again, to tell the truth, because I was very familiar with that subject in the past). And when I was asked questions on the Israelites and the Muslims, I looked and said, Here is their place. Here is their place and their raison dtre. Then, one day I said to myself, Well, it is true! Seen in that way, its obvious: Christianity is like a rehabilitation of suffering as a means of development of the consciousness.
   And so Sri Aurobindos sentence assumes its full value. Christianity came because men were rebelling against pain and trying to escape from the world in order to escape from pain. Then, as the years went by and with the unfolding, men took a liking to suffering! And because they love it (see how Sri Aurobindos sentence becomes clear), Christ still hangs on the cross in Jerusalem. It assumes its full significance.
   ***

0 1967-10-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yes, while we were talking about dogmas, he said that all those outer things had no value for him and what mattered to him was the ascent here [gesture to the heart], the assumption and resurrection here.
   Thats good. If thats how he understands religion, its good. Well, he seems to be sincere in his own quest.

0 1967-10-11, #Agenda Vol 08, #The Mother, #Integral Yoga
   She stayed here while I was bathing, and she told me, See, you can do all this, and not for a minute, not for a second do you lose the contact with That, with the supreme wonder. And we who are full of power, and of without any of your petty miseries, any of your petty difficulties, we are so used to our way of being that we dont see the value of it, its something obvious, almost inevitable. And she said (Mother smiles), We never think of the Divine, because we ARE the Divine. So there isnt that will to progress, that thirst for ever better, ever morewe totally lack it.
   It was really interesting. I am putting it into words (of course, she didnt speak to me in French!), but it was very simple, the contact was very simple (gesture of inner exchange), and very natural, very spontaneous. At one point I even asked her (laughing), Do you enjoy all this worship people give you? She said no. No, I dont care. She is too used to it, she doesnt care.

0 1967-10-14, #Agenda Vol 08, #The Mother, #Integral Yoga
   There is certainly a kind of perception that mankind has given gravity, importance, and Its obviously the mental structure, all that the mind has added in the world: first, differences in value, differences in importance, then a kind of solemnity, and, yes, gravity, an importance, a dignity. All those things. All that is the minds addition to life. And now it makes me smile.
   Like peoples need of a cult, the religious feeling, that sort of awe (whats the word in French? Fear, terror?) before the divine Powerall of that is what the mind has brought into lifenow it makes me smile.

0 1967-11-04, #Agenda Vol 08, #The Mother, #Integral Yoga
   On other days it was much more superficialit was unimportant, of far less value.
   ***

0 1967-12-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   Its an extremely interesting experience: how the same actions, the same work, the same observations, the same relationship with the people around (near or far), how they take place in the mind, through intelligence, and how they take place in the consciousness, by experience. And thats what this body is now learningto replace the mental government of intelligence by the spiritual government of the consciousness. And it makes (it looks like nothing, one may not notice it), it makes a tremendous difference, to the point of multiplying the bodys possibilities a hundredfold. When the body is subjected to rules, even if they are broad, even if they are comprehensive, it is a slave to those rules and its possibilities are limited by them. But when its governed by the Spirit and the Consciousness that gives it an incomparable possibility and flexibility! And thats what will give it the capacity to prolong its life, to last longer: its by replacing the mental, intellectual government by the government of the Spirit, of the Consciousness THE Consciousness. Outwardly, it doesnt seem to make much difference, but My experience is like this (because now my body no longer obeys the mind or the intelligence at all, not any moreit doesnt even understand how that can be done), and more and more, and better and better, it follows the direction and impulsion of the Consciousness. But then, it sees, almost at each minute, the tremendous difference that it makes. For instance, time has lost its value (its rigid value): you can do exactly the same thing in very little time or in much time. Necessities have lost their authority: you can adapt yourself this way, adapt yourself that way. All the lawsthose laws that were laws of Naturehave lost all their despotism, we may say: it no longer works that way. All you have to do is always, always be supple, attentive, and responsive (if any such thing can be!) to the influence of the Consciousness the Consciousness in its all-powerfulnessso as to go through all this with extraordinary suppleness.
   That is the discovery being made more and more.

0 1968-02-14, #Agenda Vol 09, #The Mother, #Integral Yoga
   But its very, very instructive. I mean, its not anything new to me, but its the wholly clear, precise, evident picture that its man who creates all his difficulties. Things would be simple and easy if there werent all these ego reactions: reactions of ambition, reactions of self-esteemnot to speak of deceit: when that comes (gesture underhand). Yes, these three things: ambition, with the need to show off, to dominate; self-esteem or vanity (being hurt when you arent appreciated at your true value: then you lose your temper, you quarrel, theres grating and friction); and, last, the thirst for money, greed, the desire to possess, cupidity: you want to make the most of the occasion I want to profit, I want to profit. With these three things, everything is muddled.
   So long as it all comes out in the open ingenuously and frankly, you smile, but when it turns into duplicity, when people use all kinds of tricks in the hope of deceiving, of hiding their motives while pretending to have othersall that in various combinations then, it wont do anymore.

0 1968-04-10, #Agenda Vol 09, #The Mother, #Integral Yoga
   And its not something you can pretend to have; a being cant pretend to have it: either he has it or he doesnt, because (laughing) if its a pretense, life will use the slightest opportunity to make it obvious! And moreover, it wont give you any material powerhere also, Thon said something in this regard, he said, Those who are all the way up (he was referring to the TRUE hierarchy, the hierarchy based precisely on each ones power of consciousness), one who is all the way up (one or those) necessarily has the least amount of needs; his material needs decrease as his capacity of material vision increases. And its perfectly true. Its automatic and spontaneous; its not the result of an effort: the vaster the consciousness and the more things and realities it embraces, the smaller the material needs becomeautomatically sobecause they lose all their importance and value. Its reduced to a minimal need of material necessities, which will itself change with the progressive development of Matter.
   And thats easily recognizable, of course. Its difficult to feign.

0 1968-09-25, #Agenda Vol 09, #The Mother, #Integral Yoga
   You understand, the psychic beings direct contact with the bodily substance, without intermediary, gives the sensation (is it sensation? I dont know; its neither sensation nor perception), its a sort of felt vision and that vision is very precise, very preciseof the value of the vibrations in comparison with a higher vibration which is (this is as much as I can say) more directly expressive of the supreme Vibration.
   Its difficult to express, but the body is now living an experience it had never had, like going from an imprecision to a precision, from a sort of fluidity to its not something concrete, but from something fluidfluid and impreciseto something precise. Any event (any small event that happens to the body) is an occasion for a new perception. Previously, everything was fluid and imprecise; now its beginning to grow more precisemore precise, more accurate. But it loses a little of its fluidity.

0 1968-12-28, #Agenda Vol 09, #The Mother, #Integral Yoga
   Theres a sort of intensity of consciousness that alters the value of time (I dont know how to put it).
   Its a beginning.

0 1969-10-08, #Agenda Vol 10, #The Mother, #Integral Yoga
   To choose a collaborator, the value of the man is more important than the party to which he belongs.
   It seems it was just what she needed to hear! But now its always like that; when it comes in that way, I am sure that I gave it to her without saying anything; I put it in an envelope. And N.S. said, Its just what she needed to hear.

0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
   (Mother first translates into French the messages she gave to Indira, in particular: "The value of the man is more important than the party to which he belongs.... The greatness of a country does not depend on the victory of a party, but on the union of all the parties.")
   Do you know that theres a passage from Sri Aurobindo that says exactly the same thing?.

0 1969-10-18, #Agenda Vol 10, #The Mother, #Integral Yoga
   The only, only way out that is effective is in fact self-abandon, surrender. Its not expressed in words or idea or anything, but its a state, a state of vibration, in which ONLY the Divine Vibration has value. Then then things get back in order.
   But all that, the moment you talk about it

0 1970-01-28, #Agenda Vol 11, #The Mother, #Integral Yoga
   In the end, the value of an experience is measured by its power to transform life; otherwise, we are before an empty dream or a hallucination.
   Sri Aurobindo leads us to a twofold discovery which we urgently need if we want not only to find a way out of our suffocating chaos, but also to transform our world. By following him step by step in his prodigious explorationhis technique of inner spaces, if we may say sowe are led to the most important discovery of all times, to the threshold of the Great Secret which is to change the face of this world, namely, that consciousness is power. Hypnotized as we are by the present inescapable scientific conditions in which we were born, we seem to find hope only in an ever more enormous proliferation of machines, which will see better than we do, hear better than we do, calculate better than we do, heal better than we doand finally perhaps live better than we do.

0 1970-03-25, #Agenda Vol 11, #The Mother, #Integral Yoga
   The difficulty is the appreciation of the value of things. You understand, that requires a very wide vision. Moneys convenience was that it became mechanical. But this new system cannot become quite mechanical, so For instance, the idea is that those who will live in Auroville will have no moneythere is no circulation of money but to eat, for instance, everyone has the right to eat, naturally, but On quite a practical level, we had conceived the possibility of all types of food according to everyones tastes or needs (for example, vegetarian cooking, non-vegetarian cooking, diet cooking, etc.), and those who want to get food from there must do something in exchangework, or Its hard to organize in practice, on a quite practical level. You see, we had planned a lot of lands around the city for large-scale agriculture for the citys consumption. But to cultivate those lands, for the moment we need money, or else materials. So Now I have to face the whole problem in every detail, and its not easy!
   There are some who understand.

0 1970-04-18, #Agenda Vol 11, #The Mother, #Integral Yoga
   There is also this well-known thing: according to the concentration of the consciousness, the value of time changes. Thats perpetual and constant. The same circumstances, the same everyday little events I am made to feel with the ordinary consciousness, and then three or four different consciousness esand their value changes. It goes from a long, interminable time to a second. Which means a demonstration of the unreality of time as we perceive it here thats every day, all the time.
   There is a Force acting At least I think, I feel its the Force, because it acts through the will (but its deeper or truer or higher or whatever than the will). For instance, if I am not supposed to say something, instead of its going through the thought, Mustnt speak, you mustnt speak I just cant speak anymore! All sorts of things like that. The functioning is direct.

0 1970-05-23, #Agenda Vol 11, #The Mother, #Integral Yoga
   The country seems to be falling apart, so there [in Delhi] they asked me what should be done. I told them that this Centenary [of Sri Aurobindo, in 1972] has come ON PURPOSE. Its certainly something thats coming now because the ONLY salvation for the country, the ONLY thing that can unify it, is for it to adopt Sri Aurobindos ideal for the countryhe had a plan, he very clearly saw how the country should be organized, he said it to me. Its there, if one reads his books seriously, one can see it. So I said that things should be so organized that THROUGHOUT India there should be study groups, libraries, lectures, anything whatever, so the whole country should know Sri Aurobindos thought and will. And the Centenary is an excellent opportunity. They asked me, Whats the way out of this chaos? On my advice, Indira has been trying to surround herself with people of value. (She had me told that she had forgotten questions of party and wants to surround herself with capable people.) The difficulty is to find upright people. So they need to be educated they dont even have a NOTION of how they can be! So I said, This Centenary should be organized right now, at once, like something covering the whole country on the occasion of the Centenary. And in what Sri Aurobindo wrote, they will find all they need to organize the country, and much better, I tell them, infinitely better than what I may say, because he knew the country infinitely better than I do, and the mental formation and everything.
   People need occasions to do things. But this seems to have been wonderfully prepared ON PURPOSE.

0 1970-07-22, #Agenda Vol 11, #The Mother, #Integral Yoga
   I tend to regard his whole stand as rather fantastic; it shows me that T. has failed to understand Sri Aurobindos vision, work and yoga at their true value. I believe that not only the collective supramentalization , but the individual supramentalization have never been attempted previously, not to speak of realization. Even the full knowledge of the Supramental through an ascent into the Supramental and a sovereign entry into the Supramental has not been done. How then can one speak of a practical realisation of the full dynamics of the supramental descent?
   At least that is what I understood from a study of Sri Aurobindos and your writings. Am I wrong? A clear indication from you would be very helpful to make us see things in the true light.

0 1970-09-09, #Agenda Vol 11, #The Mother, #Integral Yoga
   "We insisted on the dangerous remedies...," confesses one of the doctors who were looking after Sri Aurobindo (Nirodbaran, Sri Aurobindo"I Am Here, I Am Here!", 1951, p. 20). Sri Aurobindo refusedonce. Mother refused. Then they stopped saying anything. "He knew that [one such remedy] would be of no avail and he emphatically ruled it out, but as we had not the insight nor the proper appraisement of the value of words when they are clothed in the common language we are habituated to use, we insisted on the dangerous remedies in which we had faith and confidence." (Ibid.) Let us note that the same phenomenon was to recur with Mother.
   "A voice cried, 'Go where none have gone! Dig deeper, deeper yet Till thou reach the grim foundation stone And knock at the keyless gate.'... I left the surface gods of mind And life's unsatisfied seas And plunged through the body's alleys blind To the nether mysteries."

0 1971-02-24, #Agenda Vol 12, #The Mother, #Integral Yoga
   There was some apprehension for the 21st about going out on the balcony,1 the feeling that it would be very difficultit wasnt very difficult, it was neutral, neither easy nor difficult. The values are not the same.
   Thats all.

0 1971-05-26, #Agenda Vol 12, #The Mother, #Integral Yoga
   I dont know, I cant say because I can only speak from personal experience that has no value.
   (M.:) But it seemed to me it was your experience, especially toward the end of the book.

0 1971-06-12, #Agenda Vol 12, #The Mother, #Integral Yoga
   As for sadhana, it is not that you have no capacity, but what has happened to many has happened to you the physical consciousness has risen up and veiled the psychic which was about to come forward. It has risen up with the insistence on the value of its own small ignorant ideas and feelings and refusing to let them go. When the psychic comes forward, all larger and more enlightened movements replace them. But usually before that happens, these things rise up and control the consciousness for a while. This state need not be a permanent condition and if one sees clearly and rejects them consciously, then it can be got over quickly but even if it lasts a long period, it can in the end be overcome and that is happening to many now. Naturally, the physical consciousness persuades the mind that it is everlasting and cannot be got over; but that is not true.
   May 21, 1937

0 1971-08-04, #Agenda Vol 12, #The Mother, #Integral Yoga
   Its interesting only from a documentary standpoint [the present conditions], because when this experience ends, and the supermind really starts coming, things will change and it will have a mere historical value.
   Its the most unpleasant moment. The Power is here, you see, but the means of expressing it have not yet been created.

0 1971-10-16, #Agenda Vol 12, #The Mother, #Integral Yoga
   Only he did teach me occultism very well. At the time I was really very skilled! (Laughing) I too did a number of miracles! But I didnt attach any value or importance to them.
   Well, for instance, the capacity Madame Thon had to absorb vitality, etc.you remember, when she put a grapefruit on her chest?

0 1971-12-29a, #Agenda Vol 12, #The Mother, #Integral Yoga
   We are at a decisive hour in the history of the earth. The earth is preparing for the advent of the supramental being, and because of this the old way of living loses its value. One must launch oneself consciously on the path of the future in spite of the new exigencies. The pettinesses tolerable at one time are no more so; one must widen oneself to receive that which shall be born.
   ***

0 1972-05-06, #Agenda Vol 13, #The Mother, #Integral Yoga
   The whole scale of values changes.
   The vision of the world is as though changed.
  --
   This gives an idea of the change brought about in the world by the supramental Descent. Things that were insignificant are becoming quite categorical: a small mistake becomes categorical in its consequences while a little sincerity, a true little aspiration becomes miraculous in its results. The values are intensified in people. Even materially, the least little error has huge consequences, while the slightest sincerity of aspiration has extraordinary results.
   The values are intensified, they stand out more.
   Mother, you speak of mistake, of error I dont know, maybe its a fallacy, but I have a stronger and stronger notion that mistakes, errors, all that is unreal. It doesnt work that way. Theyre only a means, as it were. Yes, a means of widening the scope of our aspiration.

0 1973-01-20, #Agenda Vol 13, #The Mother, #Integral Yoga
   Truth, Love, Compassion will give a basis to the new creation. It is not birth but the value of men that should give the right to authority.
   If the teaching of Sri Aurobindo can spread over the world, and if there is the full manifestation of the Supramental, then the Supramental will be the power of the liberation of Tibet.

0 1973-01-24, #Agenda Vol 13, #The Mother, #Integral Yoga
   All, all our values are WORTHLESS.
   We are on the threshold of something truly marvelous, but we dont know how to keep itit comes like this (gesture imitating a passing bird). We just dont know.

0 1973-01-31, #Agenda Vol 13, #The Mother, #Integral Yoga
   And in this new consciousness, time has a completely different value: I feel I have spent a few minutes, and I am told its been almost an hour. Thats how it is.
   (silence)

0 1973-03-17, #Agenda Vol 13, #The Mother, #Integral Yoga
   an extraordinary silence. I think Ive been in it for a few minutes, but sometimes its an hour. And the opposite too: I feel time drags on and on, and its been only a few minutes. Which means that time is different. But then, if the value of time changes. Our time is based on the sun, you see, but there, it is another reference.
   So, in other words, you dont actually go out of Matter?

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

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A movement of involution through a series of termsof consciousnessof gradually diminishing facial value has made the Spirit terminate in Matter. If it is so, it stands to reason that a movement of evolution, a return journey would make Matter culminate in Spirit. Thus the very fact of Spirit having become Matter, of Matter being a mode of the Spirit, at once creates the possibility of Matter being transmuted into Spirit. Now even granting such a possibility, it may be argued yet that the thing achieved is a resolution of Matter into Spirit; it means the destruction of the characteristic form and consistency that is called Matter. We know, thanks to modern Science, that Matter can be transmuted into pure energy, but then it loses its materiality, it is dematerialised.
   That is what some of the old spiritual disciplines taught. Even if there is no unbridgeable gulf between Spirit and Matter, they said, even if they are not incommensurables but form one reality, Spirit is the reality in essence, Matter is an inferior formulation. Matter has unrolled itself out of the infinite, it can only be and it has got to be rolled back again into the Spirit.
  --
   Of course, if one chooses, one can sidetrack these intervening ranges of consciousness between the Spirit and Matter, and strike something like a chord line between the two; but also one need not follow this bare straight ascetic line of ascension; one can pursue a wider, a circular or global movement which not only arrives but fulfils. The latter is Nature's method of activity, Nature being all reality. The exclusive line is meant for individuals, and even as such it has a value and sense in the global view, for this too is contri butory to the total urge and its total consummation.
   We have seen that spiritualisation of Matter is an inevitable consummation that is being worked out by evolutionary Nature. We can go now still further and say that it is not merely a far-off inevitability that will come about some day or other, but a more or less imminent certainty. For Nature's evolutionary dynamics is not the only agent at work, it is not the only assurance of the grand finale envisaged. The Divine himself descends and meets and takes up the evolutionary force: he comes down as a dynamic conscious force in the terrestrial movement carrying the truth that is to be established here and now, acts and drives, first from above and then in and through the level actuality, and thus speeds up and fulfils within a brief span what Nature left to herself would perhaps take aeonsBrahmic Yugasto accomplish. Indeed Nature's evolutionary crises, where she had to effect a transcendence from one plane of creation to another, are always worked out swiftly by such a descent which imposes an inexorable physical pressure as it were upon an earthly material which otherwise is slow to move and change.
  --
   Nature's attempt at the transcendence of Mind opens the door for a more and more direct and integral descent of the Divine Consciousness, and in its highest degrees the degrees of the Supermind the Descent means a reversal of the normal values, a swift and total transfiguration of earthly life into the mould of supernal spiritual realities. An absolute degree of the Descent, an irruption of the Divine Consciousness in its supreme purity and fullness becomes inevitable in the end: for that alone can bring about the fulfilment that Nature ultimately has in view. Matter will yield completely, and life power too, only to the direct touch and embrace of the Divine's own self.
   In this age we stand at some such critical juncture in Nature's evolutionary history. Its full implications, the exact degree of the immediate achievement, the form and manner of the Descent are things that remain veiled till the fact is accomplished. Something of it is revealed, however, to the eye of vision and the heart of faith, something of it is seized by those to whom it chooses to disclose itself

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   "Since the end of the Middle Ages, conquerors did harm perhaps to civilization, but they never claimed to bring it into question. They ascribed their excesses and crimes to motives of necessity, but never dreamed for a moment to hold them up as exemplary actions on which subject nations were called upon to fashion their morality, their code, their gospel.. . Since the dawn of modern times the accidents of military history in Europe have never meant for her the end of her most precious spiritual and moral values and a sudden annulment of all the work done by the past generations in the direction of mutual respect, equity, goodwillor, to put all into a single word, in the direction of humanity."
   Modern thinkers do not speak of the Asura the Demon or the Titanalthough the religiously minded sometimes refer to the Anti-Christ; but the real, the inner significance of the terms, is lost to a mind nurtured in science and empiricism; they are considered as more or less imaginative symbols for certain undesirable qualities of nature and character. Yet some have perceived and expressed the external manifestation and activities of the Asura in a way sufficient to open men's eyes to the realities involved. Thus they have declared that the present war is a conflict between two ideals, to be sure, but also that the two ideals are so different that they do not belong to the same plane or order; they belong to different planes and different orders. On one side the whole endeavour is to bring man down from the level to which he has arisen in the course of evolution to something like his previous level and to keep him imprisoned there. That this is really their aim, the protagonists and partisans themselves have declared frankly and freely and loudly enough, without any hesitation or reservation. Hitler's 'Mein Kampf' has become the Scripture of the New Order; it has come with a more categorical imperative, a more supernal authority than the Veda, the Bible or the Koran.
   When man was a dweller of the forest,a jungle man,akin to his forbear the ape, his character was wild and savage, his motives and impulsions crude, violent, egoistic, almost wholly imbedded in, what we call, the lower vital level; the light of the higher intellect and intelligence had not entered into them. Today there is an uprush of similar forces to possess and throw man back to a similar condition. This new order asks only one thing of man, namely, to be strong and powerful, that is to say, fierce, ruthless, cruel and regimented. Regimentation can be said to be the very characteristic of the order, the regimentation of a pack of wild dogs or wolves. A particular country, nation or raceit is Germany in Europe and, in her wake, Japan in Asiais to be the sovereign nation or master race (Herrenvolk); the rest of mankindo ther countries and peoplesshould be pushed back to the status of servants and slaves, mere hewers of wood and drawers of water. What the helots were in ancient times, what the serfs were in the mediaeval ages, and what the subject peoples were under the worst forms of modern imperialism, even so will be the entire mankind under the new overlordship, or something still worse. For whatever might have been the external conditions in those ages and systems, the upward aspirations of man were never doubted or questioned they were fully respected and honoured. The New Order has pulled all that down and cast them to the winds. Furthermore in the new regime, it is not merely the slaves that suffer in a degraded condition, the masters also, as individuals, fare no better. The individual here has no respect, no freedom or personal value. This society or community of the masters even will be like a bee-hive or an ant-hill; the individuals are merely functional units, they are but screws and bolts and nuts and wheels in a huge relentless machinery. The higher and inner realities, the spontaneous inspirations and self-creations of a free soulart, poetry, literaturesweetness and light the good and the beautifulare to be banished for ever; they are to be regarded as things of luxury which enervate the heart, diminish the life-force, distort Nature's own virility. Man perhaps would be the worshipper of Science, but of that Science which brings a tyrannical mastery over material Nature, which serves to pile up tools and instruments, arms and armaments, in order to ensure a dire efficiency and a grim order in practical life.
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
  --
   As we see it we believe that the whole future of mankind, the entire value of earthly life depends upon the issue of the present deadly combat. The path that man has followed so long tended steadily towards progress and evolutionhow-ever slow his steps, however burdened with doubt and faintness his mind and heart in the ascent. But now the crucial parting of the ways looms before him. The question is, will the path of progress be closed to him for ever, will he be compelled to revert to a former unregenerate state or even something worse I than that? Or will he remain free to follow that path, rise gradually and infallibly towards perfection, towards a purer, I fuller, higher and vaster luminous life? Will man come down' to live the life of a blind helpless slave under the clutches of I the Asura or even altogether lose his soul and become the legendary demon who carries no head but only a decapitated trunk?
   We believe that the war of today is a war between the Asura and men, human instruments of the gods. Man certainly is a weaker vessel in comparison with the Asuraon this material plane of ours; but in man dwells the Divine and against the divine force and might, no asuric power can ultimately prevail. The human being who has stood against the Asura has by that very act sided with the gods and received the support and benediction of the Divine. The more we become conscious about the nature of this war and consciously take the side of the progressive force, of the divine force supporting it, the more will the Asura be driven to retire, his power diminished, his hold relaxed. But if through ignorance and blind passion, through narrow vision and obscurant prejudice we fail to distinguish the right from the wrong side, the dexter from the sinister, surely we shall invite upon mankind utter misery and desolation. It will be nothing less than a betrayal of the Divine Cause.

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The next steps, farther down or away, arrive when the drive towards differentiation and multiplication gathers momentum becomes accentuated, and separation and isolation increase in degree and emphasis. The lines of individuation fall more and more apart from each other, tending to form closed circles, each confining more and more exclusively to itself, stressing its own particular and special value and function, in contradistinction to or even against other lines. Thus the descent or fall from the Supermind leads, in the first instance, to the creation or appearance of the Overmind. It is the level of consciousness where the perfect balance of the One and the Many is disturbed and the emphasis begins to be laid on the many. The source of incompatibility between the two just starts here as if Many is notOne and One is not Many. It is the beginning of Ignorance, Avidya, Maya. Still in the higher hemisphere of the Overmind, the sense of unity is yet maintained, although there is no longer the sense of absolute identity of the two; they are experienced as complementaries, both form a harmony, a harmony as of different and distinct but conjoint notes. The Many has come forward, yet the unity is also there supporting it-the unity is an immanent godhead, controlling the patent reality of the Many. It is in the lower hemisphere of the Overmind that unity is thrown into the background half-submerged, flickering, and the principle of multiplicity comes forward with all insistence. Division and rivalry are the characteristic marks of its organisation. Yet the unity does not disappear altogether, only it remains very much inactive, like a sleeping partner. It is not directly perceived and envisaged, not immediately felt but is evoked as reminiscence. The Supermind, then, is the first crystallisation of the Infinite into individual centres, in the Overmind these centres at the outset become more exclusively individualised and then jealously self-centred.
   The next step of Descent is the Mind where the original unity and identity and harmony are disrupted to a yet greater degree, almost completely. The self-delimitation of consciousness which is proper to the Supermind and even to the Overmind, at least in its higher domainsgives way to self-limitation, to intolerant egoism and solipsism. The consciousness withdraws from its high and wide sweep, narrows down to introvert orbits. The sense of unity in the mind is, at most, a thing of idealism and imagination; it is an abstract notion, a supposition and a deduction. Here we enter into the very arcana of Maya, the rightful possession of Ignorance. The individualities here have become totally isolated and independent and mutually conflicting lines of movement. Hence the natural incapacity of mind, as it is said, to comprehend more than one object simultaneously. The Super mind and, less absolutely, the Overmind have a global and integral outlook: they can take in each one in its purview all at once the total assemblage of things, they differentiate but do not divide the Supermind not at all, the Overmind not categorically. The Mind has not this synthetic view, it proceeds analytically. It observes its object by division, taking the parts piecemeal, dismantling them, separating them, and attending to each one at a time. And when it observes it fixes itself on one point, withdrawing its attention from all the rest. If it bas to arrive at a synthesis, it can only do so by collating, aggregating and summing. Mental consciousness is thus narrowly one pointed: and in narrowing itself, being farther away from the source it becomes obscurer, more and more outward gazing (parci khni) and superficial. The One Absolute in its downward march towards multiplicity, fragmentation and partiality loses also gradually its subtlety, its suppleness, its refinement, becomes more and more obtuse, crude, rigid and dense.
  --
   Creation, the universe in its activity, is thus not simply a meaningless play, a pointless fancy. It has a purpose, an end, a goal, a fulfilment, and it follows naturally a definite pattern of process. The goal is the concretisation, the materialisation (which includes, of course, vitalisation and mentalisation) of the Spirit and the spiritual values. It means the establishment of divine names and forms in terrestrial individuals leading a divine life, individually and collectively here below.
   II

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  The world's values hung upon their little self.
  41.17

02.04 - The Right of Absolute Freedom, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A nation cannot claim the right, even in the name of freedom, to do as it pleases. An individual has not that right, the nation too has not. A nation is a member of humanity, there are other members and there is the common welfare of all. A nation by choosing a particular line of action, in asserting its absolute freedom, may go against other nations, or against the general good. Such freedom has to be curbed and controlled. Collective lifeif one does not propose to live the life of the solitary the animal or the saintis nothing if not such a system of controls. "The whole of politics is an interference with personal liberty. Law is such an interference; protection is such an interference; the rule which makes the will of the majority prevail is such an interference. The right to prevent such use of personal liberty as will injure the interests of the race is the fundamental law of society. From this point of view the nation is only using its primary rights when it restrains the individual from buying or selling foreign goods." Thus spoke a great Nationalist leader in the days of Boycott and Swadeshi. What is said here of the individual can be said of the nation too in relation to the greater good of humanity. The ideal of a nation or state supreme all by itself, with rights that none can challenge, inevitably leads to the cult of the Super-state, the Master-race. If such a monster is not to be tolerated, the only way left is to limit the absolute value of nationhood, to view a nation only as a member in a comity of nations forming the humanity at large.
   A nation not free, still in bondage, cannot likewise justify its claim to absolute freedom by all or any means, at all times, in all circumstances. There are times and circumstances when even an enslaved nation has to bide its time. Man, in order to assert his freedom and individuality, cannot sign a pact with Mephistopheles; if he does so he must be prepared for the consequences. The same truth holds with regard to the nation. A greater danger may attend a nation than the loss of freedom the life and soul of humanity itself may be in imminent peril. Such a cataclysmic danger mankind has just passed through or is still passing through. All nations, however circumstanced in the old world, who have stood and fought on the side of humanity, by that very gesture, have acquired the rightand the might too,to gain freedom and greatness and all good things which would not be possible otherwise.

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  We know not with what firm values for its base.
  46.34

02.06 - Boris Pasternak, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And yet pain is pain and evil evil. There are tears in mortal things that touch us to the core. In mankind the drive for evolution brings in revolution. Not only strife and suffering but uglier elements take birth; cruelty, inhumanity, yes, and also perversity, falsehood, all moral turpitudes, a general inner deterioration and bankruptcy of values. In the human scheme of things nothing can remain on a lofty status, there comes inevitably a general decline and degradation. As Zhivago says "A thing which has been conceived in a lofty ideal manner becomes coarse and material."
   An element of the human tragedy the very central core perhapsis the calvary of the individual. Pasternak's third article of faith is human freedom, the freedom of the individual. Indeed if evolution is to mean progress and growth it must base itself upon that one needful thing. And here is the gist of the problem that faces Pasternak (as Zhivago) in his own inner consciousness and in his outer social life. The problemMan versus Society, the individual and the collective-the private and the public sector in modern jargonis not of today. It is as old as Sophocles, as old as Valmiki. Antigone upheld the honour of the individual against the law of the State and sacrificed herself for that ideal. Sri Rama on the contrary sacrificed his personal individual claims to the demand of his people, the collective godhead.

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  On inner values hangs the outer plan.
  As quivers with the thought the expressive word,
  --
  And novel values furbished ancient themes
  To cheat the mind with the idea of change.

02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This is the very core of the matter. Germany stands for a philosophy of life, for a definite mode of human values. That philosophy was slowly developed, elaborated by the German mind, in various degrees and in various ways through various thinkers and theorists and moralists and statesmen, sometimes consciously, sometimes unconsciously. The conception of the State as propounded even by her great philosophers as something self-existent, sacrosanct and almost divineaugust and grim, one has to addis profoundly significant of the type of the subconscient dynamic in the nation: it strangely reminds one of the state organised by the bee, the ant or the termite. Hitler has only precipitated the idea, given it a concrete, physical and dynamic form. That philosophy in its outlook has been culturally anti-Latin, religiously anti-Christian. Germany cherishes always in her heart the memory of the day when her hero Arminius routed the Roman legions of Varus. Germany stands for a mode of human consciousness that is not in line with the major current of its evolutionary growth: she harks back to something primeval, infra-rational, infra-human.
   Such is the position taken up by Lord Vansittart who has given his name to the new ideology of anti-Germanism. Vansittartism (at least in its extreme variety) has very little hope for the mending of Germany, it practically asks for its ending.

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    Their twin values whetted a forbidden zest,
    Made evil a relief from spurious good,

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Increase their value by their poverty;
  The old sure memories are its capital stock:
  --
  Assaying thought’s values with her rigid tests
  Balanced she sits on wide and empty air,
  --
  In a crash of values, in a huge doom-crack,
  In the sputter and scatter of her breaking work

02.11 - New World-Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is a trite saying that one must change with the changing times. But how many can really do so or know even how to do so? In politics, as in life generally (politics is a part of life, the "precipitated" part, one may say in chemical language), the principle is well-known, though often in a pejorative sense, as policy or tactics. Anyhow the policy pays: for it is one of the main lines, if not the main line of action along which lies success in the practical field. And precisely he who cannot change, who does not see the necessity of change, although conditions and circumstances have changed, is known as the ideologist, the doctrinaire, the fanatic. The no-changer does not change with the times: for, according to him, that is the nature of the weather-cock, the time-server. On the contrary, he seeks to impose his ideas (sometimes called ideals), notions, prejudgments and even prejudices upon time and circumstance. Such an endeavour, on most occasions, can have only a modicum of success; and a blind insistence may even lead to disaster. It may not be difficult to modify some surface movements of the oceanic surge of life, but to control and comm and it is quite a different proposition. This, however, is not to say that opportunism, slavery to circumstances should be the order of the day. Not at all. One is not asked to sacrifice the bed-rock truth and principle and run after the fleeting mode, the momentary need, the passing interest, to follow always the comfortable line of least resistance. But one has to distinguish. There are things of local and transient utility and there are things of abiding value brought up by deeper world-currents in the conditions and circumstances that face us. When such great occasionsgolden opportunities they are calledcome, they come with their own norms, and then it is foolish to force upon them the narrow strait-jacket forms fabricated by our old habits and preconceived notions.
   We talk even today of British Imperialism, of the Shylock nature of the white coloniser and exploiter
  --
   The geographical revolution has led inevitably to the economic revolution which is not less momentous, pregnant with prophecies of brave new things. We all know that the modern world was ushered in with the industrial revolution. As a result of this new dispensation, world and society gradually divided into two camps: on one side, the industrialists and on the other the agriculturists, or, in a general way, the possessors of raw materials. The Imperialists formed the first group, while the latter, dominated by these, belonged to the Colonies. The "backward" countries and people who could not take to industry, but continued the old system became a helpless prey to the industrial nations. Africa and Asia and the South American countries came under the domination of European nations, rather the West European Nations: they became the suppliers of raw materials and also the market for finished products. Also within the same country occupying the imperial status, there came a division, a class division, as it is called. A few industrial magnates or trusts (France had its famous Two-Hundred Families) monopolised all the wealth, became the top-dog, the "Haves", the others were mere hewers of wood and drawers of water, serfs and slaves, the "Have-Nots". Exploitation was-the motto of the age. The "exploiters" and the "exploited", this trenchant duality was the whole truth of the social scheme and that summed up the entire malady of the collective life. Then came the First World War and the Bolshevik Revolution which brought to a head the great crisis and initiated the change-over to new conditions. The French Revolution called up from the rear of social ranks and set in front the Third Estate and gradually formed and crystallised, with the aid of the Industrial Revolution, what is known as the Bourgeoisie. The Russian Revolution went a step farther. It dislodged the bourgeoisie and installed the Fourth Estate, the proletariate, as the head and front of society, its centre of power and governmental authority. In the meantime there was developing in the bourgeois society, too, a kind of socialism which aimed at the uplift and remoulding of the working class into a total social power. But the process could not, go far enough. The Industrial League, no doubt, began to release some of its monopolies, delegate some of its power and authority to the Proletariate and sought an armistice and entente; but still it is they who wielded the real power and gave to society the tone and impress of their characteristic authority. The Russian experiment made a bold departure and attempted to build up a new society from the very bottom: the manual labourers, they who produce with the sweat of their brow and make a society living and prosperous must also be its rulers. Now whatever the success or failure in regard to the perfect ideal, the thing achieved is solid; certain forces have been released that are working inexorably in and through even contrary appearances, they have come to stay and cannot be negatived. The urge, for example, towards a more equitable distribution of wealth and wealth-producing implements; an even balancing of economic values has been growing and gathering strength: it has become an asset of the body social. Instead of an unfettered competition between rival agencies, the mad drive for a jealous and closely guarded appropriation (rather, mis-appropriation) by private cartels, there has arisen an inevitable need for a unitary or co-operative control under a common direction, whether it be that of the state or some other body equally representing the common interest. In other words, the principle of co-operation has now become a living reality, a thing of practical politics. All effort towards progress and amelioration, cure of social ills and regaining of health and strength must lie in that direction: anything going the contrary way shall perforce be out of tune with the Time-Spirit and can cause only confusion, bring in stagnation or even regression.
   First of all, the colonies, which mean practically the Eastern hemisphere, can no longer be regarded, even by those who would very much wish to, as the field of exploitation, the granary of raw materials or the dumping ground of finished articles. Industrialism, the spirit and urge of it at least, has reached these places too: the exploiters themselves have been instrumental In bringing it about. The growing industrialism in countries so long held in subjection or tutelage, as safe preserves, need not necessarily mean a further spell of keen competition. If we look closely, we see things moving in a different direction. It is self-evident that all countries do not and cannot grow or manufacture all things with equal ease and facility. Countries are naturally complementary or supplementary to each other with regard to their raw produce or industrial manufacture. And an inevitable give and take, mutual understanding and help must follow such an alignment of economic forces.
   It must also be noted that all countries need not and cannot have the same pattern of economic life, even that of a successful economic life. A vast country like India, with the manifold resources of a whole continent, can at once be industrial and agriculturalmodern America, to some extent, is an example of this type. She can follow both the lines of economic development with equal vigour and success. And in the midst of an intensive and extensive agricultural and industrial occupation, there may be still room for the age-long, old-world cottage industry, for the individual artisan or craftsman whose God-given hand may always give to things an added value beyond the reach of the mere machine.
   With this perspective in view, keeping always in front the probable shape of things to come, one must learn to consider the present, look for those forces that make for the new world and thus help the course of evolution and progress. Nature does not care for her past formations, she is not bound to them; she is always throwing up chances and opportunitiesvariations-for new developments. Nature red in tooth and claw is only one side of the shield; and the picture is not as true today as it was even a few hundred years ago, in spite of the spells of devastating carnage she still allows in her surface movements. It may be that the very pressure and insistence of an inner harmony has brought to the fore, made acute difficulties and contraries that have to be met and solved for good.
  --
   The British people do not move by ideals and idealism, as the French do, for example. The French rise naturally in revolt and rebellion and revolution for the sake of an idea the motto of the Great Revolution was "Liberty or Death". Without an upsetting they cannot bring about a change; for the social moulds are rigid and more presistent. The AngloSaxons, on the contrary, go by an unfailing instinct, as it were, gradually and slowly, but surely and inevitablyfrom precedent to precedent", as they themselves say. A life-intuition guides them: the inherent merit of an ideal has not such a great value in their eye, but if the ideal means a practical utility, a thing demanded by time and circumstances, a clear issue out of a dead impasse, well, they hesitate no longer and go about it in right earnest as practical men of affairs.
   Now, there can be no doubt that the British wish, are even eager, to have a settlement with India: they wish to have an India free and united and strong and they are willing to lend their help as far as lies in their power and competence,not because it is an ideal, something good in the abstract and therefore worth pursuing and they are altruistic or philanthropic by nature, but because it is a matter of self-interest to them, it is a thing to be done because of the actual life conditions. A strong free and friendly India is an asset they wish to build and conserve. They feel that the old-world methods of one-sided exploitation is neither possible nor desirable any longer; they must move with the moving times. And, as I have already said, they do not move principally by ideas and notions and brain formations, they are in closer touch with life forces and are more easily responsive to these.

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Its values weighed by the accountant Mind,
  Checked in his mathematised omnipotence,
  --
  And valued the incommensurable Supreme.
  To park and hedge the ungrasped infinitudes

02.12 - Mysticism in Bengali Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   One great characteristic of these mystics, particularly the older ones, is the conception of the spiritual or divine being asa human being the soul, "the man there within this man here," is a human person and the human form has a significant charm which none other possesses. The Spirit, the Divine individualised and concretised in an earth-made man is a blazing experience with the Siddhacharyas and the experience continues down to our days. The Siddhacharyas themselves have added a peculiar, rather strange form to the conception. The soul, the inmost divine being is a woman whom one loves and seeks: she is an outcaste maid who dwells beyond the walls of the city; one, that is to say, the conscient being in us, loves her all the more passionately because she is so. The city means this normally flourishing confine of outer consciousness where we dwell usually; the Divine is kept outside the pale of this inferior nature. To our consciousness that which is beyond it is an obscure, valueless, worthless, miserable non -entity; but to the consciousness of the sage-poet, that is the only thing valuable and adorable. These mystics further say that the true person, the divinity that lies neglected and even despised in our secular life is truly the idol of all worship and when she is accepted, when she puts off her beggarly robes, the obscurities of our mind and heart and senses, then she becomes the mistress of the house, the queen whom none thenceforth can disobeyall the limbs become her willing servitors and adorers. The divine Law rules even the external personality.
   The significance of the human personality, the role of the finite in the play of the infinite and universal, the sanctity of the material form as an expression and objectification of the transcendent, the body as a function of Consciousness-Force Delight are some of the very cardinal and supreme experiences in Bengali mysticism from its origin down to the present day.

02.13 - In the Self of Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or assets valueless in Truth's treasury.
  An Ignorance on an uneasy throne

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is one of the great errors of the human mind to take equality as identical with uniformity. When Rousseau started the revolutionary slogan "Men are born equal", men were carried away in the vehemence of the new spirit and thought that there was absolutely no difference between man and man, all difference must be due to injustice, tyranny and corruption in the social system. Rousseau's was a necessary protest and corrective against the rank inequality that was the order of the day. All men are, however, equal not in the sense that all material particlessea-sands or molecules or atoms, for examplemay be equal, that is to say, same in dimension and mass and energy. That is the materialistic mechanistic view, imposed by the first discoveries and conclusions of modern Science, but which has lost much of its cogency in recent times even in respect of the physical world. All men are equal, not in the sense that all have the same uniform value, but that each has his own value. It is the recognition of the personal worth of each individual that gives him true equality with others and not the casting of all into the same mould and pattern, fitting all on to the Procrustean bed, which indeed would mean just the negation of equality. This variability is the very basis of a living equality. Physically all men have not the same height or weight or growth, even so internally too all have not the same magnitude of being or similar power of consciousness.
   A social organization must have two fundamental objects. The central purpose is to serve and help the individual. That is the first thing to be remembered. Organization for the sake of organization is not the end. Organization for the sake of perpetuating a system, however laudable it may be, is not the end either. It is, as I say, by the service that an organization renders to its individual members, and not merely by its mechanical order and efficiency that it is to be judged. This service, I have said, is twofold. First, each individual must find his proper vocation: the right man in the right place. The function of each man must be in accordance with his nature and character. Secondly, each person, while fulfilling his Dharma, (that is the right word) must be trained, must have the opportunity to grow and increase in his being and consciousness. First of all, a prosperous, at least an adequately equipped outer life, and then as adequate a lebensraum for the inner personality to have its free and full play and expression.
   A totalitarian equality takes men as blocks or chunks of wood and also cuts and clips them as such whenever and wherever needed, thrusts them indiscriminately into any nook and corner of the social framework for the sake of its upkeep and maintenance. It is something that is characteristic of a modern armythoroughly mechanisedin which men are not different from the nuts and bolts of a machine, all forming a stream-lined massive unity, where persons and individuals as such have no value or consideration, they are dumb and almost dead materials and when worn out just simply to be replaced by others. If it is to be compared to any living thing, we can think of only the regimentation that obtains in an ant-hill or a bee-hive.
   Mechanical and totalitarian equality does injustice, to say the least, to the individual, for it does not take into account the variable value and the particularity of each individual. It usually gives him a position and function in the society to which his inner nature and character do not at all respond. The result of such indifference to individuality is evident also in a modern society based as it is on so-called freedom, that is to say, on open competition and struggle. The tragedy of a Bankim eking out his subsistence as a bureaucratic official is not a rare spectacle but the very rule of the social system in vogue. Indeed the so-called steel-frame of governmental organization of our days sucks in all the best brains and few can survive this process of "evisceration, deprivation, destitution, desiccation and evacuation", to use the glowing and graphic words of T. S. Eliot, although in another connection; few can maintain or express after passing through this grinding or sucking machine their inner reality, the truth and beauty personal to them. The poet1 regrets:
   Perhaps in this neglected spot is laid
  --
   The economic status is not the only or even the chief or real status of man in the society. This should be an obvious truth. To reform or rebuild the society it is not enough to find a new economic basis, however more equitable and efficient. A man's value does not depend upon his wages nor even upon his wage earning capacity. A man's worth is not the function of his labour. To equate the two has been the capital error of "Das Kapital". That is not the Copernican revolution that is needed in the social body today.
   Money was always a power and those who had money were always powerful in all ages and countries. Poverty annuls the entire host of good qualities you may have, says the Sanskrit proverb. Only this money power has been shifted from class to class or section to section in a society. In the modern age the demand and tendency is that those who are the first and immediate agents in the chain of the production of wealth should be given all the profit and all the advantage (barring of course the State itself which has the prior and major claim so long as it exists). The rest are considered as mere parasites. Those who do not thus directly produce or help in producing wealth are a burden upon the society and they have no justifiable place there: either they should change their vocation, declass themselves and become labourers or they must go to the wall, subsist somewhere somehow till they finally pass out of existence.
  --
   Personal value will mean then not productive value, but creative value, that is to say, the capacity to create values, that means the consideration of the psychological and moral makeup of the individual.
   What is the thing in human society which makes it valuable, worthy of humanity, gives it a place of honour and the right to live and continue to live? It is its culture and civilisation, as everyone knows. Greece or Rome, China or India did not attain, at least according to modern conceptions, a high stage in economic evolution: the production and distribution of wealth, the classification and organization of producers and consumers, their relation and functions were, in many respects, what is called primitive. An American of today would laugh at their uncouth simplicity. And yet America has to bow down to those creators of other values that are truly valuable. And the values are the creations of the great poets, artists, philosophers, law-givers; sages and seers. It is they who made the glory that was Greece or Rome or China or India or Egypt. Indeed they are the builders of Culture, culture which is the inner life of a civilisation. The decline of culture and civilisation means precisely the displacement of the "cultured" man by the economic man. In the present age when economic values have been grossly exaggerated holding the entire social fabric in its stifling grip, the culture spirit has been pushed into the background and made subservient to economic and other cruder forces. That was what Julien Benda, the famous French critic and moralist, once stigmatised as "La Trahison des Clercs"; only, the "clercs" did not voluntarily betray, but circumstanced as they were they could do no better. The process reached its climaxperhaps one should say the very nadirin the Nazi experiment and something of it still continues in the Russian dispensation. There the intellectuals or the intelligentsia are totally harnessed to the political machine, their capacities are prostituted in the service of a socio-economic plan. Poets and artists and thinkers are made to be protagonists and propagandists of the new order. It is a significant sign of the times how almost the whole body of scientists the entire Brain Trust of mankind today, one might sayhave been mobilised for the fabrication of the Atom Bomb. Otherwise they cannot subsist, they lose all economic status.
   In the older order, however, a kindlier treatment was meted out to this class, this class of the creators of values. They had patrons who looked after their physical well-being. They had the necessary freedom and leisure to follow their own bent and urge of creativity. Kings and princes, the court and the nobility, in spite of all the evils ascribed to them, and often very justly, have nevertheless been the nursery of art and culture, of all the art and culture of the ancient times. One remembers Shakespeare reading or enacting his drama before the Great Queen, or the poignant scene of Leonardo dying in the arms of Francis the First. Those were the truly great classical ages, and art or man's creative genius hardly ever rose to that height ever since. The downward curve started with the advent and growth of the bourgeoisie when the artist or the creative genius lost their supporters and had to earn their own living by the sweat of their brow. Indeed the greatest tragedies of frustration because of want and privation, occur, not as much among the "lowest" classes who are usually considered as the poorest and the most miserable in society, but in that section from where come the intellectuals, "men of light and leading," to use the epithet they are honoured with. For very few of this group are free to follow their inner trend and urge, but have either to coerce and suppress them or stultify them in the service of lesser alien duties, which mean "forced labour." The punishment for refusing to be drawn away and to falsify oneself is not unoften the withdrawal of the bare necessities of life, in certain cases sheer destitution. A Keats wasting his energies in a work that has no relation to his inner life and light, or a Madhusudan dying in a hospital as a pauper, are examples significant of the nature of the social structure man lives in.
   It is one of the great illusionsor perhaps a show plank for propagandato think or say that the so-called poorer classes are the poorest and the most miserable. It is not so in fact. Really poor are those who have a standard of life commensurate with their inner nature and consciousnessof beauty and orderliness and material sufficiency and yet their actual status and function in society do not provide them with the necessary where-withals and resources. No amount of philanthropic sentimentalising can suppress or wipe off the fact that the poor do not feel the pinch of poverty so much as do those who are poor and yet are to live and move as not poor. It all depends upon one's standard. One is truly rich or poor not in proportion- to one's income, but" in accordance with one's needs and the means to meet them. And all do not have the same needs and requirements. This does not mean that the needs of the princes, the aristocrats, the magnates are greater than those of the mere commoner. No, it means that there are people, there is a section of humanity found more or less in all these classes, but mostly in less fortunate classes, whose needs are intrinsically greater and they require preferential treatment. There should be none poor or miserable in society, well and good. But this should not mean that all the economic resources of the society must be requisitioned only to enrichto pamper the poor. For there is a pampering possible in this matter. We know the nouveaux riches, the parvenus and the kind of life they lead with their fair share boldly seized. A levelling, a formal equalisation of the economic status, although it may mean uplift in certain cases, may involve gross injustice to others. The ideal is not equal distribution but rational distribution of wealth, and that distribution should not depend upon any material function, but upon psychological demands. Is this bourgeois economics? Even if it is so, the truth has to be faced and recognised. You can call truth by the name bourgeois and hang it, but it will revive all the same, like the Phoenix out of the ashes.
  --
   In the old Indian social organisation there was at the basis such a psychological pattern and that must have been the reason why the structure lasted through millenniums. It was a hierarchical system but based upon living psychological forces. Each group or section or class in it had inevitably its appropriate function and an assured economic status. The Four Orders the Brahmin (those whose pursuit was knowledgeacquiring and giving knowledge), the Kshattriya (the fighters, whose business it was to give physical protection), the Vaishya (traders and farmers who were in charge of the wealth of the society, its production and distribution) and the Sudra (servants and mere labourers )are a natural division or stratification of the social body based upon the nature and function of its different members. In the original and essential pattern there is no sinister mark of inferiority branded upon what are usually termed as the lower orders, especially the lowest order. If some are considered higher and are honoured and respected as such, it meant simply that the functions and qualities they stand for constitute in some way higher values, it did not mean that the others have no value or are to be spurned or neglected. The brain must be given a higher place than the stomach, although all its support and nourishment come from there. Hierarchy means, in modern terms, that the essential services must pass first, should have certain priorities. And according to the older view-point, the Brahmin, being the emblem and repository of knowledge, was considered as the head of the social body. He is the fount and origin of a culture, the creator of a civilisation; the others protect, nourish and serve, although all are equally necessary for the common welfare.
   Fundamentally all human society is built upon this pattern which is psychological and which seems to be Nature's own life-plan. There is always this fourfold stratification or classification of members in any collective human grouping: the Intellectual (taken in the broadest sense) or the Intelligentsia, the Military, the Trader and the Labourer. In the earlier civilisationswhen civilisation was being formedespecially in the East, it ,was the first class that took precedence over the rest and was especially honoured; for it is they who give the tone and temper and frame of life in the society. In later epochs, in the mediaeval age for example, the age of conquerors and conquistadors, and of Digvijaya, man as the warrior, the Kshattriya, the Samurai or the Chivalry was given the place of honour. Next came the age of traders and merchants, and the industrial age with the invention of machines. Today the labourer is rising in his turn to take the prime place.
  --
   As already stated, the remedy is to be sought in the salvage of the individual. The present trend of social forces is towards movements in the mass. That was necessary perhaps; for larger, wider, indeed world-wide unities have to be found and established for the unification of the whole of humanity. But in the drive towards that-goal Nature seems to have overlooked for the moment the case of the individual, and naturally, man has been blind and one-sided in his attempts to reform and rebuild society and the world. This neglected thread has to be taken up again and put back into the web of social life. The value of the individual, the worth and speciality of each person has to be found and recognised; indeed it is round that centre that society can best be reformed and remade. And this can only be done by a spiritual outlook. For, the true individual is founded in the spirit, the spiritual consciousness; so long as man is limited to his body, life and mind, and his functions are solely determined by his earthly nature, so long he must needs be taken as a mere element in the mass, the cosmic mass. The true individual or person emerges only when something of man's spiritual being finds expression in these lower elements of his nature. And when man totally transcends his inferior sphere of existence and rises into his divine status where things are marshalled and organised through each individual truth-centre, then only there is the chance of a perfect social system descending upon earthly life.
   Perhaps this is a far cry from the level of our normal humanity. But things have to be regarded and moulded from the highest heights; otherwise there will be no real solution, there can be only a temporary make-believe and a final frustration.

02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And yet internationalism is not the one thing needful either. If it means the obliteration of all national values, of all cultural diversity, it will not certainly conduce to the greater enrichment and perfection of humanity. Taken by itself and in its absolute sense, it cannot be a practical success. The fact is being proved every moment these days. Internationalism in the economic sphere, however, seems to have a greater probability and utility than in the merely political sphere. Economics is forcing peoples and nations to live together and move together: it has become the soldering agent in modern times of all the elements the groups and types of the human family that were so long separate from each other, unknown to each other or clashing with each other. But that is good so far as it goes. Powerful as economic forces are, they are not the only deciding or directing agents in human affairs. That is the great flaw in the "International", the Marxian type of internationalism which has been made familiar to us. Man is not a political animal, in spite of Aristotle, nor is he an economic animal, in spite of Marx and Engels. Mere economics, even when working for a greater unity of mankind, tends to work more for uniformity: it reduces man to the position of a machine and a physical or material machine at that. By an irony of fate the human value for which the international proletariate raised its banner of revolt is precisely what suffers in the end. The Beveridge Plan, so much talked of nowadays, made such an appeal, no doubt because of the economic advantages it ensures, but also, by far and large, because it views man as a human being in and against the machine to which he belongs, because it is psychologically a scheme to salvage the manhood of man, so far as is possible, out of a rigidly mechanistic industrial organization.
   Humanism
   So the cry is for greater human values. Man needs food and shelter, goes without saying, but he yearns for other things also, air and light: he needs freedom, he needs culturehigher thoughts, finer emotions, nobler urges the field and expression of personal worth. The acquisition of knowledge, the creation of beauty, the pursuit of philosophy, art, literature, and science in their pure forms and for their own sake are things man holds dear to his heart. Without them life loses its charm and significance. Mind and sensibility must be free to roam, not turned and tied to the exclusive needs and interests of physical life, free, that is to say, to discover and create norms and ideals and truths that are values in themselves and also lend values to the matter-of-fact terrestrial life. It is not sufficient that all men should have work and wages, it is not sufficient that I all should have learnt the three R's, it is not sufficient that they should understand their rightssocial, political, economic and claim and vindicate them. Nor is it sufficient for men to r become merely useful or indispensablealthough happy and I contentedmembers of a collective body. The individual must be free, free in his creative joy to bring out and formulate, in thought, in speech, in action, in all the modes of expression, the truth, the beauty, the good he experiences within. An all-round culture, a well-developed mind, a well-organised life, a well-formed body, a harmonious working of all the members of the system at a high level of consciousness that is man's need, for there lies his self-fulfilment. That is the ideal of Humanismwhich the ancient Grco-Roman culture worshipped, which was again revived by the Renaissance and which once again became a fresh and living force after the great Revolution and is still the high light to which Science and modern knowledge turns.
   The More Beyond

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is indeed a gradation in the humanistic attitude that rises from grosser and more concrete forms to those that are less and less so. At the lowest rung and the most obvious in form and nature is what is called altruism, or philanthropy, that is to say, doing good to others, some good that is tangible and apparent, that is esteemed and valued by the world generally. In altruism refined and sublimated, when it is no longer a matter chiefly of doing but of feeling, from a more or less physical and material give and take we rise into a vital and psychological sympathy and intercommunion, we have what is humanism proper. Humanism is transfigured into something still higher and finer when from the domain of personal or individual feeling and sympathy we ascend to cosmic feeling, to self-identification with the All, the One that is Many. This is the experience that seems to be behind the Buddhistic compassion, karu
   And yet there can be a status even beyond. For beyond the cosmic reality, lies the transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all disappear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanismit is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights; but in the status of the transcendent Selfhood humanism is totally transcended and transmuted, one dwells then in the Bliss that passeth all feeling.

03.01 - The Malady of the Century, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Our mind, our life and our body have become today far more conscious and consciously powerfuleach has found itself and is big with its own proper value. But what was familiarly known as the mind of the mind, the life of the life, the body of the body has vanished and all it meant. The pith has been taken out, We are now playing with the empty stalk; the secret thread on which the pearls of life-movements were strung has been removed and they lie about scattered and disjointed. We have enriched our possessions, we have made ourselves more complex and multiple in our becoming: the telescope and the microscope in the physical world, and a subtler sense in the mind also, have extended the superficies of our consciousness. But with all that and in our haste to be busy about too many things, we have forgotten and left out of account the one thing needful.
   We have sought to increase our consciousness, but away from the centre of consciousness; so what we have actually gained is not an increase, in the sense of a growth or elevation of consciousness, but an accumulation of consciousnesses, that is to say, many forms and external powers or applications of consciousness. A multiplicity of varied and independent movements of consciousness that jostle and hurt and limit one another, because they are not organized round a fundamental unity, forms the personality of the modern man, which is therefore tending to become on the whole more and more ill-balanced and neuras thenic and attitudinizing, in comparison with the simpler and less equivocal temperament that mankind had in the past. And a good part of the catholicity or liberalism or toleration that appears to be more in evidence in the present-day human consciousness is to be attributed not so much to the sense of unity or identity, that is the natural and inevitable outcome of a real growth in consciousness, but rather to the doubt and indecision and hesitation, to the agnosticism and dilettantism and cynicism of a pluralistic consciousness.

03.02 - Aspects of Modernism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Science indeed gave a very decided turn to the slowly advancing humanity. It brought with it something that meant in the march of evolution a saltum, a leap wide and clear; it landed man all of a sudden into a new world, a new state of consciousness. It is this state of consciousness, the fundamental way of being, inculcated by the scientific spirit that is of capital importance and possesses a survival value. It is not the content of Science, but its intent, not its riches, but its secret inspiration, its motive power, that will give us a right understanding of the change it has effected. The material aspect of the event has lost much of its value; the mechanical inventions and discoveries, bringing in their train a revolution in the external organization of life, have become a matter of course, and almost a matter of the past. But the reactions set up in the consciousness itself, the variations brought about in the very stuff and constitution of life still maintain a potency for the future and are to be counted.
   The scientific spirit, in one word, is rationalisationrationalisation of Mind as well as of Life. With regard to Mind, rationalisation means to get knowledge exclusively on the data of the senses; it is the formulation, in laws and principles, of facts observed by the physical organs, these laws and principles being the categories of the arranging, classifying, generalising faculty, called reason; its methodology also demands that the laws are to be as few as possible embracing as many facts as possible. Rationalisation of life means the government of life in accordance with these laws, so that the wastage in natural life due to the diversity and disparity off acts may be eliminated, at least minimised, and all movements of life ordered and organised in view of a single and constant purpose (which is perhaps the enhancement of the value of life). This rationalisation means further, in effect, mechanisation or efficiency, as its protagonists would prefer to call it. However, mechanistic efficiency, whether in the matter of knowledge or of lifeof mind or of morals was the motto of the early period of the gospel of science, the age of Huxley and Haeckel, of Bentham and the Mills. The formula no longer holds good either in the field of pure knowledge or in its application to life; it does not embody the aspiration and outlook of the contemporary mind, in spite of such inveterate rationalists as Russell and Wells or even Shaw (in Back to Methuselah, for example), who seem to be already becoming an anachronism in the present age.
   The contemporary urge is not towards rationalisation, but rather towards irrationalisation. Orthodox science itself is taking greater and greater cognisance today of the irrational movements of nature, even of physical nature. Intuition and instinct are now welcomed as surer and truer instruments of knowledge and action than reason.

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  Carrying immortal values to the hours
  It justified the labour of the suns.

03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In the face of established opinion and tradition (and in the wake of the prophetic poet) I propose to demonstrate that Philosophy has as much claim to be called an art, as any other orthodox art, painting or sculpture or music or architecture. I do not refer to the element of philosophyperhaps the very large element of philosophy that is imbedded and ingrained in every Art; I speak of Philosophy by itself as a distinct type of au thentic art. I mean that Philosophy is composed or created in the same way as any other art and the philosopher is moved and driven by the inspiration and impulsion of a genuine artist. Now, what is Art? Please do not be perturbed by the question. I am not trying to enter into the philosophy the metaphysicsof it, but only into the science the physicsof it. Whatever else it may be, the sine qua non, the minimum requisite of art is that it must be a thing of beauty, that is to say, it must possess a beautiful form. Even the Vedic Rishi says that the poet by his poetic power created a heavenly formkavi kavitva divi rpam asajat. As a matter of fact, a supreme beauty of form has often marked the very apex of artistic creation. Now, what does the Philosopher do? The sculptor hews beautiful forms out of marble, the poet fashions beautiful forms out of words, the musician shapes beautiful forms out of sounds. And the philosopher? The philosopher, I submit, builds beautiful forms out of thoughts and concepts. Thoughts and concepts are the raw materials out of which the artist philosopher creates mosaics and patterns and designs architectonic edifices. For what else are philosophic systems? A system means, above all, a form of beauty, symmetrical and harmonious, a unified whole, rounded and polished and firmly holding together. Even as in Art, truth, bare sheer truth is not the object of philosophical inquiry either. Has it not been considered sufficient for a truth to be philosophically true, if it is consistent, if it does not involve self-contradiction? The equation runs: Truth=Self-consistency; Error=Self-contradiction. To discover the absolute truth is not the philosopher's taskit is an ambitious enterprise as futile and as much of a my as the pursuit of absolute space, absolute time or absolute motion in Science. Philosophy has nothing more to doand nothing lessthan to evolve or build up a system, in other words, a self-consistent whole (of concepts, in this case). Art also does exactly the same thing. Self-contradiction means at bottom, want of harmony, balance, symmetry, unity, and self-consistency means the contrary of these things the two terms used by philosophy are only the logical formulation of an essentially aesthetic value.
   Take, for example, the philosophical system of Kant or of Hegel or of our own Shankara. What a beautiful edifice of thought each one has reared! How cogent and compact, organised and poised and finely modelled! Shankara's reminds me of a tower, strong and slender, mounting straight and tapering into a vanishing point among the clouds; it has the characteristic linear movement of Indian melody. On the otherhand, the march of the Kantian Critiques or of the Hegelian Dialectic has a broader base and involves a composite strain, a balancing of contraries, a blending of diverse notes: thereis something here of the amplitude and comprehensiveness of harmonic architecture (without perhaps a corresponding degree of altitude).
  --
   For we must remember that Plato himself was really more of a poet than a philosopher. Very few among the great representative souls of humanity surpassed him in the true poetic afflatus. The poet and the mysticKavi and Rishiare the same in our ancient lore. However these two, Plato and Aristotle, the mystic and the philosopher, the master and the disciple, combine to form one of these dual personalities which Nature seems to like and throws up from time to time in her evolutionary marchnot as a mere study in contrast, a token of her dialectical process, but rather as a movement of polarity making for a greater comprehensiveness and richer values. They may be taken as the symbol of a great synthesis that humanity needs and is preparing. The role of the mystic is to envisage and unveil the truth, the supernal reality which the mind cannot grasp nor all the critical apparatus of human reason demonstrate and to bring it down and present it to the understanding and apprehending consciousness. The philosopher comes at this stage: he receives and gathers all that is given to him, arranges and systematises, puts the whole thing in a frame as it were.
   The poet-philosopher or the philosopher-poet, whichever way we may put it, is a new formation of the human consciousness that is coming upon us. A wide and rationalising (not rationalistic) intelligence deploying and marshalling out a deep intuitive and direct Knowledge that is the pattern of human mind developing in the new age. Bergson's was a harbinger, a definite landmark on the way. Sri Aurobindo's The Life Divine arrives and opens the very portals of the marvellous temple city of a dynamic integral knowledge.

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the values of Inconsequence and Chance,
  The peril of mind's gamble, throwing our lives

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The conception of a personal immortality the impersonal is naturally always immortal, there is no problem thereof a physical immortality even attains a significant value looked at from this standpoint. The urge for immortality is not merely a wish to continue indefinitely an earthly life, because of its pleasures or because of an unreasoning attachment; it means regaining and establishing the immortal body that one has or that one is essentially and potentially. The body seeks to be immortal, for it contains and secretly is its immortal Formal Cause (to make use of an Aristotelian term). The materialisation of an immortal being and figure of being that is the consummation demanded of human life on earth.
   The spirit, the pure self in man is formless; but his soul the spirit cast into the evolutionary mould in manifestationhas a form: it possesses a personal identity of its own. Each soul or Psyche is a contoured consciousness, as it were: it is not a vague indefinite charge of consciousness, but consciousness having magnitude and dimensions. And the physical body is a visible formula, a graph of that magnitude, an imagea faithful image or shadow thrown upon the wall of this cave of earthly life,of a reality above and outside, as Plato conceived the phenomenon. And the human appearance too is an extension or projection of an inner and essential reality which brings out or takes up that configuration when fronting the soul in its evolutionary march through terrestrial life. A mystic poet says:

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Still some kind of hierarchy seems tobe the natural and inevitable form of collective life. A dead level, however high that may possibly be, appears to be rather a condition of malaise and not that of a stable equilibrium. The individual man cannot with impunity be brains alonehe becomes then what is called "a barren intellectualist", "an ineffectual angel" ; nor can he rest satisfied with being a mere hewer of wood and drawer of waterhe is no more than a bushman then. Like-wise a society cannot be made of philosophers alone, nor can it be a monolithic construction of the proletariat and nothing but the proletariat-if the proletariat choose to remain literally proletarian. As the body individual is composed of limbs that rise one upon another from the inferior to the superior, even so a healthy body social also should consist of similar hierarchical ranges. Only this distinction should not mean and it does not necessarily meana difference in moral values, as it was pointed out long ago by Aesop in his famous fable. The distinction is functional and spiritual. In the spirit, all differences and distinctions are based upon and are instinct with an inviolable and inalienable unity, even identity. Differences here do not mean invidious distinction, they are not the sources of inequality, conflict, strife, but make for a richer harmony, a greater organisation.
   However the crucial point arises herehow is the collective life, the group existence to be made soul-conscious? One can understand the injunction upon individuals to seek and find their souls; but how can a society be expected to act from its soul and according to the impulsions of its soul? And then, has a collectivity at all a soul? What is usually spoken of as the group-soul does not seem to be anything spiritual; it is an euphemism for herd instinct, the flair of the pack.
  --
   And India is pre-eminently fitted to discover this pattern of spiritual values and demonstrate how our normal lifeindividual and collectivecan be moulded and built according to that pattern. It has been India's special concern throughout the millenaries of her history to know and master the one thing needful (tamevaikam jnatha tmnam any vaco vimucatha), knowing which one knows all (tasmin vijte sarvam vijtam). She has made countless experiments in that line and has attained countless achievements. Her resurgence can be justified and can be inevitable only if she secures the poise and position which will enable her to impart to the world this master secret of life, this art of a supreme savoir vivre. A new India in the old way of the nations of the world, one more among the already too many has neither sense nor necessity. Indeed, it would be the denial of what her soul demands and expects to be achieved and done.
   ***

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In fact, the Mayavadin ascribes true reality (pramrthika) to the transcendental alone; even when that reality is spoken of as within and behind and not merely beyond the world and the individual, he takes it to mean as something away and aloof from the appearances, unmixed and untouched by these, and hence practically transcendent. Sri Aurobindo gives full and independent value to each of these triple states which, united and fused together, form the true and total reality. The transcendent reality is also immanent in the cosmos as the World-Power and the World-Consciousness and the creative Delight: it is also resident in the individual as the individual godheadantarymin the conscious Energy that informs, inspires, drives and directs all local formations towards a divine fulfilment in time and in this physical domain. In this view nothing is illusoryeven though some may be temporary they are all contri butory to thy Divine End and take their place there in a transfigured form and rhythm. We are here far from being such stuffs as dreams are made of.
   One must not forget, however, that the principle of exclusive concentration cannot be isolated I from the total action of consciousness and viewed as functioning by itself at any time. We isolated it for logical comprehension. In actuality it is integrated with the whole nisus of consciousness and operates in conjunction with and as part of the total drive. That total drive at one point results in the multiple realities of Matter. When the element of limitation in the physical plane is ascribed to the exclusiveness of a stress in consciousness, it should not be forgotten that the act is, as it were, a joint and several responsibility of the whole consciousness in its multiple functioning. And the reverse movement is also likewise a global act: there too the force that withdraws, ascends or eliminates cannot be isolated from the other force that reaffirms, re-establishes, reintegrates,the principle of exclusiveness (like that of pain) is not proved to be illusory and non-existent, but reappears in its own essential nature as a principle of centring or canalisation of consciousness.

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   All other nations have this one, or that other, line of self-expression, special to each; but it is India's characteristic not to have had any such single and definite modus Vivendiwhat was single and definite in her case was a mode not of living but of being. India looked above all to the very self in things; and in all her life-expression it was the soul per se which mattered to her,even as the-great Yajnavalkya said to his wife Maitreyi,tmanastu kmay sarvam priyam bhavati. The expressions of the self had no intrinsic value of their own and mattered only so far as they symbolised or embodied or pointed to the secret reality of the Atman. And perhaps it was on this account that India's creative activities, even in external life, were once upon a time so rich and varied, so stupendous and, full of marvel. Because she was attached and limited to no one dominating power of life, she could create infinite forms, so many channels of power for the soul whose realisation was her end and aim.
   There was no department of life or culture in which it could be said of India that she was not great, or even, in a way, supreme. From hard practical politics touching our earth, to the nebulous regions of abstract metaphysics, everywhere India expressed the power of her genius equally well. And yet none of these, neither severally nor collectively, constituted her specific genius; none showed the full height to which she could raise herself, none compassed the veritable amplitude of her innermost reality. It is when we come to the domain of the Spirit, of God-realisation that we find the real nature and stature and genius of the Indian people; it is here that India lives and moves as in her own home of Truth. The greatest and the most popular names in Indian history are not names of warriors or statesmen, nor of poets who were only poets, nor of mere intellectual philosophers, however great they might be, but of Rishis, who saw and lived the Truth and communed with the gods, of Avataras who brought down and incarnated here below something of the supreme realities beyond.

03.05 - The World is One, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The distinctions and differences that held good in other times and climes can have no sense or value in the world of today. Race or religion can divide man no longer; even nationhood has lost much of its original force and meaning. It is strangeperhaps it is inevitable in the secret process of Nature's working that when everything in conditions and circumstances obviously demands and points to an obliteration of all frontiers of division and separationeconomically and politically tooand all drives towards a closer co-operation and intermingling, it is precisely then that the contrary spirit and impulse raises its head and seems even to gather added strength and violence. The fact may have two explanations. First of all, it may mean a defence gesture in Nature, that is to say, certain forces or formations have a permanent place in Nature's economy and when they apprehend that they are being ousted and neglected, when there is a one-pointed drive for their exclusion, naturally they surge up and demand recognition with a vengeance: for things forgotten or left aside that form indissolubly part of Nature's fabric and pattern, one has to retrace one's steps in order to pick them up again. But also the phenomenon may mean a simple case of atavism: for we must know that there are certain old-world aboriginal habits and movements that have to go and have no place in the higher scheme of Nature and these too come up off and on, especially when the demand is there for their final liquidation. They have to be recognised as such and treated as such. Radical and religious (including ideological) egoisms seem to us to belong to this category.
   In the higher scheme of Nature, the next evolutionary status that is being forged,itis unity, harmony that is insisted upon, for that is the very basis of the new creation: whatever militates against that, whatever creates division and disruption must be banned and ruthlessly eschewed. In the reality of things, in the actual life that man lives, it will be found that on the whole, things that separate are less numerous and insistent than those which unite, man and man and nation and nation, if each one simply lives and lets live: on the contrary, it is the points of concordance and mutuality that abound. A certain knot or twist in the mind makes all the difference: it brings in the ignorance, selfishness, blind passiona possession by the dark forces of atavism that makes the mischief.
   We ask for freedom, liberty of the individual, self-determinationwell and good. But that does not mean the licence to do as one pleases, impelled by one's irrational idiosyncrasies. The individual must be truly individual, not a fractional being, the self must be the real self, not a shadow or surface formulation in order to have the full right to unfettered movement. Liberty, yes; but that means liberty for all which means again the other two terms of the great trinity, equality and fraternity. Individuality, yes; that means every individuality, in other words, solidarity. The two sides of the equation must be given equal value and equal emphasis. If the stress upon one leads to Nazism, Fascism or Stalinism, steam-rollered uniformity or streamlined regimentation, the death of the individual, the other emphasis leads to disintegration and disruption, to the same end in a different way. But in the world of today, after the victory in the last war over the Nazi conception of humanity, it seems as though the spirit of disruption has gone abroad, human consciousness has been atom-bombed into flying fragments; so we have the spectacle of all manner of parochialism pullulating on the earth, regional and ideologicalimperial blocs, nations, groups, parties have chequered ad infinitum, have balkanised human commonalty.
   We badly needed a United Nations Organisation, but we are facing the utmost possible disunity. The lesson is that politics alone will not save us, nor even economics. The word has gone forth: what is required is a change of heart. The leaders of humanity must have a new heart grafted in place of the old. That is the surgical operation imperative at the moment. That heart will declare in its beats that the cosmos is not atomic but one and indivisible,ekam sat, neha nnsti kicana.

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There is, indeed, a gradation in the humanistic attitude that rises from grosser and more concrete forms to those that are less and less so. At the lowest rung and the most obvious in form and nature is what is called altruism, or more especially, philanthropy, that is to say, doing good to others, some good j that is tangible and apparent, that is esteemed and valued by the world generally. In an altruism refined and sublimated, when it is no longer a matter primarily of doing but of feeling, when, from a more or less physical and material give and take, we rise into a vital and psychological sympathy and inter communion, we have what is humanism proper. Humanism is transfigured into something still higher and finer when, from the domain of personal or individual feeling" and sympathy, we ascend to cosmic feeling, to self-identification with the All, the One that is Many. This is the experience that seems to be behind the Buddhistic compassion, karu.
   And yet there can be a status even beyond. For, beyond the cosmic reality lies the transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all disappear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanismit is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights. But in the status of the transcendent Self-hood, humanism is totally transcended and transmuted; one dwells there in the Bliss that passeth all feeling.

03.06 - The Pact and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   This life principle of a body politic seems in Pakistan to be represented by the Ansars. The question then to be determined is whether they have accepted the Pact or not. If they have, is it merely a political expedient or do they find in it a real moral value? We have to weigh and judge the ideal and motive that inspire this organisation which seeks to be the steel frame supporting or supported by the Government. We ask: is this a nucleus, a seed bed for the new life to take birth and grow, the new life that would go to the making of the new world and humanity? And we have to ask India too, has she found her nucleus or nuclei, on her side, that would generate and foster the power of her soul and spirit? The high policy of a government remains a dead law or is misconstrued and misapplied through local agents: they are in fact the local growths that feed the national life and are fed by it and they need careful nurture and education, for upon them depends ultimately the weal or the woe of the race.
   ***

03.07 - Brahmacharya, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It must be understood that this discipline is not merely for those who wish to follow a religious or spiritual life, but for all without exception. Brahmacharya is the first ashrama, order or stage of life with which one begins one's organisation of life; one has to pass through it to others leading to greater and higher degrees of fulfilment. It forms the foundation, prepares the necessary ground upon which the life structure can safely be raised and maintained. It is the secret fund of strength, the source of pure energies that vitalises life, enhances its values, makes it worth living.
   The energy that one stores by continence, regular habits and self-discipline increases also in that way. Sometimes special methodskriyaare adopted to help the process, Asana or Pranayama, for example. But an inner and a more psychological procedure is needed, a concentration of will and consciousnessa kind of dhyana, in other wordsin order to be able to take the next step in discipline. For after the storage and increase of energy comes the sublimation of energy, that is to say, the physico-vital energy transmuted into the energy of mental substance, medh. Sublimation means also the increase of brain-power, an enhancement in the degree and quality of its capacity. This has nothing to do with the volume of knowledge enclosed (the mass of information to which we referred before) the growth is with regard to the very stuff of the mind from within, the natural strength of intelligence that can be applied to any field of knowledge with equal success and felicity.

03.08 - The Democracy of Tomorrow, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The great gift of Democracy is that of personal value, the sanctity of the individual. And its great failure is also exactly the failure to discover the true individual, the real person.
   The earlier stages of human society were chiefly concerned with the development of mankind in die mass. It is a collective growth, a general uplifting that is attempted: the individual has no special independent value of his own. The clan, the tribe, the kula, the order, the caste, or the State, when it came to be formed, were the various collective frames of reference for ascertaining the function and the value of the individual. It is in fulfilling the dharma, obeying the nomoi, in carrying out faithfully the duties attached to one's position in the social hierarchy that lay the highest good, summum bonum.
   Certainly there were voices of protest, independent spirits who refused to drown themselves, lose themselves in the general current. That is to say, a separate and separative growth of the individual consciousness had to proceed at the same time under whatever duress and compression. An Antigone stood alone in the inviolable sanctity of the individual conscience against the established order of a mighty State. Indeed, individualised individuals were more or less freaks in the social set-up in the early days, revolutionaries or law-breakers, iconoclasts who were not very much favoured by the people. In Europe, it was perhaps with Luther that started a larger movement for the establishment and maintenance of the individual's right. The Reformation characteristically sought to make room for individual judgement and free choice in a field where authority the collective authority of the Churchwas all in all and the individual was almost a nonentity.

03.09 - Art and Katharsis, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Whatever is ugly and gross, all the ills and evils of life that is to say, what appears as such to our external mind and senseswhen they have passed through the crucible of the poet's consciousness undergoes a sea-change and puts on an otherworldly beauty and value. We know of the alchemy of poetic transformation that was so characteristic of Wordsworth's manner and to which the poet was never tired of referring, how the physical and brute natureeven a most insignificant and meaningless and unshapely object in it attains a spiritual sense and beauty when the poet takes it up and treasures it in his tranquil and luminous and in-gathered consciousness, his "inward eye". A crude feeling, a raw passion, a tumult of the senses, in the same way, sifted through the poetic perception, becomes something that opens magic casements, glimpses the silence of the farthest Hebrides, wafts us into the bliss of the invisible and the beyond.
   The voice of Art is sweetly persuasivekntsmmita, as the Sanskrit rhetoricians say-it is the voice of the beloved, not that of the school-master. The education of Poetry is like the education of Nature: the poet said of the child that grew in sun and shower

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Buddhist logic considers negation as a simple contrary to affirmation; it is not an entity, it is the lack of entity. Zero or cypher means simple absence. Hindu logic makes of negation a positive statement but on the minus side, even as Hindu mathematics did not consider a zero as valueless but gave a special value, a value of position to it. Do we not hear of negative positives (positron) in modern science today?
   The Buddhists deny likewise the real existence of general ideas: according to them only individuals are real existences, general ideas are mere abstractions. The Hindus, on the other hand, like Plato who must have been influenced by them, affirm the reality of general ideas-although real need not always mean material.

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We say then that it was a necessity: it was a necessity that the rational, logical, ratiocinative, analytic mentality should be brought out and given its play and place. It is perhaps an inferior power of the mind or consciousness, but it is a strong power and has its use and utility. It is the power that gives the form and pattern for the display of consciousness and intelligence in outward expression and external living; it is a firm weapon that gives control over these inferior ranges of consciousness. The leap from the sense-consciousness or the elements of consciousness, from a mental growth just adequate and not too specialised, straight into the supra-sensuous and the transcendent had been an inevitable necessity, so that the human consciousness might get the first taste of its supreme status and value: a similar necessity brought to the fore this element of the mind, the mind's own powerof judgement and willso that there might be a greater and wider integration of human nature and also that the higher realities may be captured in our normal consciousness. Even for the withdrawal of the mind from the outer objects to the inner sources, the mind itself can be used with much effect. And Buddha showed it magnificently. And of course, Shankara too who followed in his footsteps.
   To abrogate the matter of fact, rational view of life in order to view it spiritually, to regard it wholly as an expression or embodiment or vibration of consciousness-delight was possible to the Vedic discipline which saw and adored the Immanent Godhead. It was not possible to Buddha and Buddhistic consciousness; for the Immanent Divine was ignored in the Buddhistic scheme. Philosophically, in regard to ultimate principles, Buddhism was another name for nihilism, creation being merely an assemblage of particles of consciousness that is desire; the particles scattered and dissolved, remains only the supreme incomparable Nirvana. But pragmatically Buddhism was supremely humanistic.
   As it took man as a rational animal, at least as a starting-point, even so it gave a sober human value to things human. A rationalist's eye made him see and recognise the normal misery of mankind; and the great compassion goaded him to find the way out of the misery. It was not a dispassionate quest into the ultimate truth and reality nor an all-consuming zeal to meet the Divine that set Buddha on the Path; it was the everyday problem of the ordinary man which troubled his mind, and for which he sought a solution, a permanent radical solution. The Vedanist saw only delight and ecstasy and beatitude; forhim the dark shadow did not exist at all or did not matter; it was the product of illusion or wrong view of things; one was asked to ignore or turn away from this and look towards That. Such was not the Buddha's procedure.
   These are the two primarytruthsrya saryawhichBuddha's illumination meant and for which he has become one of the great divine leaders of humanity. First, he has discovered man's rationality, and second, he has discovered man's humanity. Since his advent two thousand and five hundred years ago till the present day, in this what may pertinently be called the Buddhist age of humanity, the entire growth, development and preoccupation of mankind was centred upon the twofold truth. Science and religion today are the highest expressions of that achievement.

03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   French and English being given the place of honour, now the question is with regard to the vernacular of those who do not speak either of these languages. We have to distinguish two categories of languages: national and international. French and English being considered international languages par excellence, the others remain as national languages, but their importance need not be minimised thereby. First of all, along with the two major international languages, there may be a few others that can be called secondary or subsidiary international languages according as they grow and acquire a higher status. Thus Russian, or an Asiatic, even an Indian language may attain that position, because of wide extension or inherent value of popularity or for some other reason. Indeed, a national language cultivated and enriched by its nationals can force itself on the world's attention and fairly become a world language. Tagore was able to give that kind of world importance to the Bengali language.
   It may be questioned whether too many languages are not imposed on us in this way and whether it will not mean in the end a Babel and inefficiency. It need not be so and it is not going to be so. We must remember the age we are in, its composite structure, its polyphonic nature. In the ancient and mediaeval ages, the ages of separatism and exclusiveness of clans and tribes and regions, even in the later age of the states and nations, the individual group-consciousness was strong and sedulously fostered. Languages and literature grew and developed more or less independently and with equal vigour, although always through some kind of give and take. But the modern world has been made so inextricably one, ease of communication and free interchange have obliterated the separating boundaries, not only geographical but psychological. The modern consciousness has so developed and is so circumstanced that one can very easily be bi-lingual or even trilingual: indeed one has to be so, speaking and writing with equal felicity not only one's mother tongue but one or more adopted tongues. Modern culture means that.

03.12 - TagorePoet and Seer, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Such a great name is Rabindranath Tagore in Bengali literature. We need not forget Bankim Chandra, nor even Madhusudan: still one can safely declare that if Bengali language and literature belonged to any single person as its supreme liberator and fosterer savitand pit is Rabindranath. It was he who lifted that language and literature from what had been after all a provincial and parochial status into the domain of the international and universal. Through him a thing of local value was metamorphosed definitively into a thing of world value.
   The miracle that Tagore has done is this: he has brought out the very soul of the raceits soul of lyric fervour and grace, of intuitive luminosity and poignant sensibility, of beauty and harmony and delicacy. It is this that he has made living and vibrant, raised almost to the highest pitch and amplitude in various modes in the utterance of his nation. What he always expresses, in all his creations, is one aspect or another, a rhythm or a note of the soul movement. It is always a cry of the soul, a profound experience in the inner heart that wells out in the multifarious cadences of his poems. It is the same motif that finds a local habitation and a name in his short stories, perfect gems, masterpieces among world's masterpieces of art. In his dramas and novels it is the same element that has found a wider canvas for a more detailed and graphic notation of its play and movement. I would even include his essays (and certainly his memoirs) within the sweep of the same master-note. An essay by Rabindranath is as characteristic of the poet as any lyric poem of his. This is not to say that the essays are devoid of a solid intellectual content, a close-knit logical argument, an acute and penetrating thought movement, nor is it that his novels or dramas are mere lyrics drawn out arid thinned, lacking in the essential elements of a plot and action and character. What I mean is that over and above these factors which Tagores art possesses to a considerable degree, there is an imponderable element, a flavour, a breath from elsewhere that suffuses the entire creation, something that can be characterised only as the soul-element. It is this presence that makes whatever the poet touches not only living and graceful but instinct with something that belongs to the world of gods, something celestial and divine, something that meets and satisfies man's deepest longing and aspiration.
  --
   Tagore is modern, because his modernism is based upon a truth not local and temporal, but eternal and universal, something that is the very bed-rock of human culture and civilisation. Indeed, Tagore is also ancient, as ancient as the Upanishads. The great truths, the basic realities experienced and formulated by the ancients ring clear and distinct in the core of all his artistic creation. Tagore's intellectual make-up may be as rationalistic and scientific as that of any typical modern man. Nor does he discard the good things (preya)that earth and life offer to man for his banquet; and he does not say like the bare ascetic: any vco vimucatha, "abandon everything else". But even like one of the Upanishadic Rishis, the great Yajnavalkya, he would possess and enjoy his share of terrestrial as well as of spiritual wealthubhayameva. In a world of modernism, although he acknowledges and appreciates mental and vital and physical values, he does not give them the place demanded for them. He has never forgotten the one thing needful. He has not lost the moorings of the soul. He has continued to nestle close to the eternal verities that sustain earth and creation and give a high value and purpose to man's life and creative activity.
   In these iconoclastic times, we are liable, both in art and in life, to despise and even to deny certain basic factors which were held to be almost indispensable in the old world. The great triads the True, the Beautiful and the Good, or God, Soul and Immortalityare of no consequence to a modernist mind: these mighty words evoke no echo in the heart of a contemporary human being. Art and Life meant in the old world something decent, if not great. They were perhaps, as I have already said, framed within narrow limits, certain rigid principles that cribbed and cabined the human spirit in many ways; but they were not anarchic, they obeyed a law, a dharma, which they considered as an ideal, a standard to look up to and even live up to. The modernist is an anarchic being in all ways. He does not care for old-world verities which seem to him mere convention or superstition. Truth and Beauty and Harmony are non-existent for him: if at all they exist they bear a totally different connotation, the very opposite of that which is normally accepted.

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This is a truth, a fact of creationgiving the whole clue to the riddle of this world that has not been envisaged at all in the past or otherwise overlooked and not given the value and importance that it has. Poets and seers, sages and saints along with common men from the very birth of humanity have mourned this vale of tears, this sorrowful transient earthly life, anityam asukha lokam ima1, into which they have been thrown: they have wished and willed and endeavoured to change or reform or re-create it, but have always failed, and in the end, finding it ultimately incorrigible, concluded that escape was the only solution, the only issue, either like the sage going out into Nirvana, spiritual dissolution, or like the atheist stoically going down with a crumbling world into a material disintegration. The truth of the matter is, however, different as Sri Aurobindo sees it. The spectacle is not so gloomy and irremediable. The world has a future and man has hope.
   The world is not doomed nor man past cure; for it is not that the world has been merely created by God but that God has become and is the world at the same time: man is not merely God's creature but that he is made of God's substance and is God himself. The Spirit has shed its supreme consciousness, that is to say, overtly has become dead matter; God has veiled his effulgent infinity and has taken up a human figure. The Divine has clothed his inviolable felicity in pain and suffering, has become an earthly creature, you and me, a mortal of mortals. And thus, viewed in another perspective because Matter is essentially Spirit, because man is essentially God, therefore Matter can be resolved and transformed into Spirit and man too can become utterly divine. The urge of the spiritual consciousness that is the essence of matter even, the massed energy imbedded or lying frozen in it, manifests itself in the forward drive of evolution that brings out gradually, step by step, the various modes of the consciousness in different degrees and potentials till the original summit is revealed.
   But there is a still closer mystery, the mystery of mysteries. There has not been merely a general descent, the descent of a world-force on a higher plane into another world-force on a lower plane; but that there is the descent of the individual, the personal Godhead into and as an earthly human being. The Divine born as a man and leading the life of a man among us and as one of us, the secret of Divine Incarnation is the supreme secret. That is the mechanism adopted by the Divine to cure and transmute human illshimself becoming a man, taking upon himself the burden of the evil that vitiates and withers life and working it out in and through himself. Something of this truth has been caught in the Christian view of Incarnation. God sent upon earth his only begotten son to take upon himself the sins of man, suffer vicariously for him, pay the ransom and thus liberate him, so that he may reach salvation, procure his seat by the side of the Father in Heaven. Man corrupted as he is by an original sin cannot hope by his own merit to achieve salvation. He can only admit his sin and repent and wait for the Grace to save him. The Indian view of Incarnation laid more stress upon the positive aspect of the matter, viz, the role of the Incarnation as the inaugurator and establisher of a new order in lifedharmasasthpanrthya. The Avatar brings down and embodies a higher principle of human organisation, a greater consciousness which he infuses into the existing pattern, individual or collective, which has -served its purpose, has become otiose and time-barred and needs to be remodelled, has been at the most preparatory to something else. The Avatar means a new revelation and the uplift of the human consciousness into a higher mode of being. The physical form he takes signifies the physical pressure that is exerted for the corroboration and fixation of the inner illumination that he brings upon earth and in the human frame. The Indian tradition has focussed its attention upon the Goodreyasand did not consider it essential to dwell upon the Evil. For one who finds and sees the Good always and everywhere, the Evil does not exist. Sri Aurobindo lays equal emphasis on both the aspects. Naturally, however, he does not believe in an original evil, incurable upon earth and in earthly life. In conformity with the ancient Indian teaching he declares the original divinity of man: it is because man is potentially and essentially divine that he can become actually and wholly divine. The Bible speaks indeed of man becoming perfect even as the Father in Heaven is perfect: but that is due exclusively to the Grace showered upon man, not because of any inherent perfection in him. But in according full divinity to man, Sri Aurobindo does not minimise the part of the undivine in him. This does not mean any kind of Manicheism: for Evil, according to Sri Aurobindo, is not coeval or coterminous with the Divine, it is a later or derivative formation under given conditions, although within the range and sphere of the infinite Divine. Evil exists as a stern reality; even though it may be temporary and does not touch the essential reality, it is not an illusion nor can it be ignored, brushed aside or bypassed as something superficial or momentary and of no importance. It has its value, its function and implication. It is real, but it is not irremediable. It is contrary to the Divine but not contradictory. For even the Evil in its inmost substance carries or is the reality which it opposes or denies outwardly. Did not the very first of the apostles of Christ deny his master at the crucial moment? As we have said, evil is a formation necessitated by certain circumstances, the circumstances changed, the whole disposition as at present constituted changes automatically and fundamentally.
   The Divine then descends into the earth-frame, not merely as an immanent and hidden essencesarvabhtntratm but as an individual person embodying that essencemnu tanumritam. Man too, however earthly and impure he maybe, is essentially the Divine himself, carries in him the spark of the supreme consciousness that he is in his true and highest reality. That is how in him is bridged the gulf that apparently exists between the mortal and the immortal, the Infinite and the Finite, the Eternal and the Momentary, and the Divine too can come into him and become, so to say, his lower self.

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   That is how the spirit of progress and evolution has worked and advanced in the European world. And one can take it as the pattern of human growth generally; but in the scheme described above we have left out one particular phase and purposely. I refer to the great event of Christ and Christianity. For without that European civilisation loses more than half of its import and value. After the Roman Decline began the ebbtide, the trough, the dark shadow of the deepening abyss of the Middle Ages. But even as the Night fell and darkness closed around, a new light glimmered, a star was born. A hope and a help shone "in a naughty world". It was a ray of consciousness that came from a secret cave, from a domain hidden behind and deep within in the human being. Christ brought a leaven into the normal manifest mode of consciousness, an otherworldly mode into the worldly life. He established a living and dynamic contact with the soul, the inner person in man, the person that is behind but still rules the external personality made of mind and life and body consciousness. The Christ revelation was also characteristic in the sense that it came as a large, almost a mass movementthis approach of the soul personality to earthly life. The movement faded or got adulterated, deformed like all human things; but something remained as a permanent possession of man's heritage.
   This episode links up with the inner story of mankind, its spiritual history. The growing or evolving consciousness of man was not only an outgoing and widening movement: it was also a heightening, an ascent into ranges that are not normally perceived, towards summits of our true reality. We have spoken of the Grco-Roman culture as the source and foundation of European civilisation; but apart from that there was a secret vein of life that truly vivified it, led it by an occult but constant influence along channels and achievements that are meant to serve the final goal and purpose. The Mysteries prevalent and practised in Greece itself and Crete and the occult rites of Egyptian priests, the tradition of a secret knowledge and discipline found in the Kabbalah, the legendary worship of gods and goddesses sometimes confused, sometimes identified with Nature forcesall point to the existence of a line of culture which is known in India as Yoga. If all other culture means knowledge, Yoga is the knowledge of knowledge. As the Upanishad says, there are two categories of knowledge, the superior and-the inferior. The development of the mind and life and body belongs to the domain of Inferior Knowledge: the development of the soul, the discovery of the Spirit means the Superior Knowledge.
  --
   The Indian consciousness, we say, presented the movement as an intensive and inner, a spiritual process: it dealt with the substance itself, man's very nature and sought to know it from within and shape it consciously. In Europe where the frontal consciousness is more stressed and valued, the more characteristic feature of its history is the unfoldment and metamorphosis of the forms and expressions, the residuary powers, as it were, of man's evolving personality, individual and social.
   To sum up then. Man progresses through cycles of crest movements. They mark an ever-widening circle of the descent of Light, the growth of consciousness. Thus there is at first a small circle of elite, a few chosen people at the top, then gradually the limited aristocracy is widened out into a larger and larger democracy. One may describe the phenomenon in the Indian terms of the Four Orders. In the beginning there is the Brahminic culture, culture confined only to the highest and the fewest possible select representatives. Then came the wave of Kshatriya culture which found a broader scope among a larger community. In India, after the age of the Veda and the Upanishad, came the age of the Ramayana and the Mahabharata which was pre-eminently an age of Kshatriya-hood. In Europe too it was the bards and minstrels, sages and soothsayers who originally created, preserved and propagated the cultural movement: next came the epoch of the Arthurian legends, the age of chivalry, of knights and templars with their heroic code of conduct and high living. In the epoch that followed, culture was still further broad-based and spread to the Vaishya order. It is the culture of the bourgeoisie: it was brought about, developed and maintained by that class in society preoccupied with the production or earning of wealth. The economic bias of the literature of the period has often been pointed out. Lastly the fourth dimension of culture has made its appearance today when it seeks to be coterminous with the proletariate. With the arrival of the Sudra, culture has extended to the very base of the social pyramid in its widest commonalty.
   This movement of extension, looked at from the standpoint of intensiveness, is also a movement of devolution, of reclamation. The Brahminic stage represents culture that is knowledge; it touches the mind, it is the brain that is the recipient and instrument of the Light. The Kshatriya comes into the field when the light, the vibration of awakening, from the mind comes down into the vital energies, from the brain to the heart region. The Vaishya spirit has taken up man still at a lower region, the lower vital: the economic man that has his gaze fixed upon his stomach and entrails. Lastly, the final stage is reached when physical work, bodily labour, material service have attained supreme importance and are considered almost as the only values worth the name for a human being. To walk and work firmly upon Earth the Light needs a strong pair of feet. Therefore, the Veda says, Padbhym sudro ajyata, out of the feet of the Cosmic Godhead the Sudra was born.
   That is how man has become and is becoming integrally consciousconscious in and of all parts of his being. He is awakening and opening to the light that descends from above: indeed the true light, the light of truth is something transcendent and it is that that comes down and slowly inhabits the world and possesses humanity. Its progress marks the steps of evolution. It means the gradual enlightening and illumining of the various layers of our being, the different strands of consciousness from the higher to the lower, from the less dense to the more dense, from mind to the body. It means also in the same process a canalisation, materialisation and fixing upon earth and in the physical being of the increasing powers of the Light.

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This growing fineness and efficiency of the tool has served naturally to develop and enrich man's external possession and dominion. But this increasing power and dominion over Nature is not the most important consequence involved; it is only indicative of still greater values, something momentous, something subjective, pregnant with far-reaching possibilities. For the physical change is nothing compared with the psychological change, the change in the consciousness. In taking up his tool to chip a stone man has started hewing out and moulding entire Nature: he has become endowed with the sense of independence and agency. An animal is a part and parcel of Nature, has no life and movement apart from the life and movement of Natureeven like Wordsworth's child of Nature
   Rolled round in earth's diurnal course,
  --
   One can point out however that even before the modern scientific age, there was an epoch of pure intellectual activity, as represented, for example, by scholasticism. The formal intellectualism which was the gift of the Greek sophists or the Mimansakas and grammarians in ancient India has to be recognised as a pure mental movement, freed from all life value or biological bias. What then is the difference? What is the new characteristic element brought in by the modern scientific intellectualism?
   The old intellectualism generally and on the whole, was truly formal and even to a great extent verbal. In other words, it sought to find norms and categories in the mind itself and impose them upon, objects, objects of experience, external or internal. The first discovery of the pure mind, the joy of indulging in its own free formations led to an abstraction that brought about a cleavage between mind and nature, and when a harmony was again attempted between the two, it meant an imposition of one (the Mind) upon another (Matter), a subsumption of the latter under the former. Such scholastic formalism, although it has the appearance of a movement of pure intellect, free from the influence of instinctive or emotive reactions, cannot but be, at bottom, a mythopoeic operation, in the Jungian phraseology; it is not truly objective in the scientific sense. The scientific procedure is to find Nature's own categories the constants, as they are called and link up mind and intellect with that reality. This is the Copernican revolution that Science brought about in the modern outlook. Philosophers like Kant or Berkeley may say another thing and even science itself just nowadays may appear hesitant in its bearings. But that is another story which it is not our purpose to consider here and which does not change the fundamental position. We say then that the objectivity of the scientific outlook, as distinguished from the abstract formalism of old-world intellectualism, has given a new degree of mental growth and is the basis of themechanistic methodology of which we have been speaking. '

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The dynamic becoming, becoming a power and personality of the omnipotent Divine, is a secret well known to the Yogis and mystics. Only it has not been worked out in all its implications, not given the full value and importance rightfully due to it. The reason is that although the principle was discovered and admitted, the proper key had not been found that could release and manipulate the Energy at its highest potential and largest amplitude. Because the major tendency in the spiritual man till now has been rather to follow the path of nivtti than the path of pravtti, this latter path being more or less identified with the path of Ignorance. But there is a higher line of pravtti which means the manifestation of the Divine, not merely the expression of the inferior Nature.
   II

04.03 - The Call to the Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Annulled were the transient values of the mind,
  The body's sense renounced its earthly look;

04.03 - The Eternal East and West, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This view finds its justification because of a particular outlook on spirituality and non-spirituality. If the Spirit and things spiritual are taken to mean something transcending and rejecting the world and the things of the world, something exclusive of life and its fulfilment here on earth, if on the other hand, the world and its life are given only their face value emptying them of their deeper and transcendent contentsin the manner of the great Laplace who could find no place for God in his map of the world which seemed to be quite complete in itself, if this trenchant division is made in the very definition of the terms, in our primary axioms and postulates, then, of course, we cannot avoid a scission and an eternal struggle. If you consider the Spirit as only pure spirit, an absolute without any relation, as, an ever-fixed and static entity and if we view Matter as purely material and the law of mechanics as supreme and inviolable, then there cannot be a reconciliation or even a meeting between the two. There are some who have a great goodwill, who wish to avoid clash and quarrel and are for concord and harmony. They have tried the reconciliation, but failed. The two positions being fundamentally exclusive of each other can, at best, be juxtaposed, but not unified or fused together.
   And yet mankind has always sought for an integral, an all comprehending fulfilment, a truth and a realisation that would go round his entire existence. Man has always aspired, in the midst of the transience and imperfection that the world is, for something stable and perfect, in the heart of disharmony for some core of perfect harmony. He termed it God, Atman, Summum Bonum and he sought it sometimes, as he thought necessary, even at the cost of the world and the life, if it is to be found elsewhere. Man aspired also always to find this habitation of his made somewhat better. Dissatisfied with his present state, he sought to mould it, remake it, put into it something which his aspiration and inspiration called the True, the Beautiful, the Good. There was always this double aspiration in man, one of ascent and the other of descent, one vertical and the other horizontal, one leading up and beyondtotally beyond, in its extreme urge the other probing into the mystery locked up there below, releasing the power to reform or recreate the world, although he was not always sure whether it was a power of mind or of matter.
  --
   The East does not consider the individual in his social behaviour in terms of freedom and liberty but of service and obligation, not in terms of rights but of duties. The Indian term for right and duty is the sameadhikar. The word originally and usually meant duty, one's sphere of work or service, capacity: the meaning of "right" was secondary and only latterly, probably as a result of the impact from the West, has gained predominance. The West measures human progress by the amount of rights gained for the individual or for the group. It does not seem to have any other standard: submission, obedience, any diminution of the sense of separate individuality meant slavery and loss of human value and dignity. It was the Greek perhaps, with Socrates as the great pioneer, who first declared the supremacy of the individual reason (although he himself obeyed in all things his guardian angel, the Daemon). In India, generally in the East, the value of the individual is estimated in another way. So long as he is in the society, the individual is bound by its demands: he has to serve it according to his best capacity. That is the dharma the Law that one has to observe conscientiously. But if he chooses, he can break the bonds forthwith, come out, come out of the society altogether and be free absolutely that is the only meaning of freedom. In the West the individual is taught to remain in the world and with the society, maintain his individuality and independence and gradually enlarge them in and through the natural fetters and bondages that a collective life and efficient organisation demands and inevitably imposes. The East, on the contrary, asks the individual never to protest and assert his individuality, which is in their view only another name for Ignorant egoism, but to know his position in the social scheme and fulfil the duties and obligations of that position. But the individual has the freedom not to enter into the social frame at all. If he chooses freedom as his ideal, it is the supreme freedom that he must choose, out of the chain of a terrestrial life. He can become the spiritual "outlaw", the sanysi, the word means one who has abandoned everything totally and absolutely.
   The contrast points to a synthesis parallel to or an extension of the one we spoke of earlier. The first thing to note is that the individual is the source of all progress; the individual has the right, as it is also his duty to maintain himself and fulfil himself, grow to his largest and highest dimensions! Secondly, the individual has to take cognisance of the others, the whole humanity, in fact, even for the sake of his own progress. The individual is not an isolated entity, a freak product in Nature, but is integrated into it, a part and parcel of its texture and composition. Indeed the individual has a double role to perform, first to increase himself and secondly to increase others. Using the terms which the Sartrian view of existence has put into vogue, we can say, the individual en soi (in himself) is the individual in commonalty with others, living and moving in and through every other person; and then there is the individual pour soi (for himself), that is to say, existing for himself, apart and away from others, in his own inner absolute autonomy. The individual is individualised, i.e. raises and lifts himself and then becomes the spearhead breaking through the level where Nature stands fixed, leading others to follow and raise themselves. The individual is the power of organised self-consciousness; the growth of the individual means the growth of this power of organised consciousness. And growth means ascension or evolution from level to level. The individual starts from the organic cell, that is the lower end, it progresses through various gradations of the vital and mental worlds till he reaches the culmination of its growth in the Spirit as tman. But this vertical growth must be reflected in a horizontal growth too. There is a solidarity among the individuals forming the collective humanity so that the progress of one means the progress of others in the same direction, at least a chance and possibility opened for an advance. On the other hand, it may be noted that unless the collectivity rises to a certain level the individual too cannot go very far from it. A higher lift in the individual presupposes a corresponding or some minimum lift in others. There cannot or should not be too great a rift between the individual and the collective.

04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What happened usually in ancient times among more ancient peoples, and in Asia generally, happened with characteristic emphasis in India. The physical vastness of China or of India, their teeming populationsmuch greater than any single nation or countryare sometimes adduced as reasons of the stability or longevity of these two Asiatic peoples. But I suppose Matthew Arnold's graphic vision of the situationin his famous lines about the dreaming East and the legions thundering pasthits the mark closer, although his was a disparaging, not an appreciating note. That is to say, here in India the king, the administrator, the political or economic factor were superficial limbs of the society, they lay at the periphery of the people's consciousness. Wars and revolutions did not affect or touch essentially the life-movement. Here was a people terribly concerned with inner values: these were much more important than an occupation with problems of food and lodging. We are all familiar with the poignant cry of an Indian woman of the Vedic age: what shall I do with the thing that does not give me Immortality?
   The truth then is this: the stronger the inner life a nation builds up and organises, the longer it lives and the greater the power it acquires to revive when it falls for a time into decline. Naturally, a good deal depends upon the nature and quality of this inner life. There are certain types of inner life which mean the very source of life, there are others that are only secondary sources. Ancient Greece or even modern France has had a well-developed inner life, but this inner life was very strongly wedded to and welded into the outer life, it lay at least at one remove farther from the true source of life. Ancient Egypt less intellectual, less mentally cultivated, was in contact with the occult, the subliminal base of life, more potent and dynamic springs of consciousness. This was the cause of Egypt's greater longevity and some capacity of renewal. The older people generally lived in, or at least, were in living contact with principles of existence more fundamental and therefore more enduring. The gods of the mind and of the inner vital enjoy a longer immortality than the deities that rule man's outer life and body.

04.06 - To Be or Not to Be, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   "A moral problem, un cas de conscience (a case of conscience), as they say in French. To defend yourself against your attacker and kill him who comes to kill you or stand disarmed and let yourself be killedwhich is better, which has the greater moral value? To fight your enemy is normal, is human. To preserve yourself, that is to say, your body, is the very first injunction of Nature. That is Nature's primary and fundamental demand. And to preserve one's life one has to take others' life. That is also Nature. But then, it is said, man is meant to rise above Nature, live (even if it means to die) according to a higher lawnot the biological law, the law of tooth and claw. The higher law is for the preservation of life indeed, but others' life, not one's own, if it comes to that; it is not self-centred, but wholly other-regarding, it is for harmony, for peace and amity, not violence and battle. If one demurs and points out that it requires two to be friends and at peace, the answer is that one side must begin, and the merit goes to him who begins. One need not worry about the other side, which may be left to follow its own law of life, which, however, can be gained over only in this way and not by compulsion or coercion or violence. Na hi vairea vairai smyantha kadcana. Never by enmity is enmity appeased, says the Dhammapada.1
   This is a way of cutting the Gordian knot. But the problem is not so simple as the moralist would have it. Resist not evil: if it is made an absolute rule, would not the whole world be filled with evil? Evil grows much faster than good. By not resisting evil one risks to perpetuate the very thing that one fears; it deprives the good of its chance to approach or get a foothold. That is why the Divine Teacher declares in the Gita that God comes down upon earth, assuming a human body,2to protect the good and slay the wicked,3 slay not metaphorically but actually and materially, as he did on the field of the Kurus.

04.07 - Matter Aspires, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But there is another even more interesting aspect of the matter. The attempt of the machine to embody or express something non-mechanical, to leap as high as possible from material objects to psychological values has a special significance for us today and is not all an amusing or crazy affair. It indicates, what we have been always saying, an involved pressure in Matter, a presence, a force of consciousness secreted there that seeks release and growth and expression.
   The scientific spirit, that is to say, man's inquiring mind, even when it specifically deals with Matter and material phenomena, cannot be made to confine, to limit itself to that region alone. It always overleaps itself and stretches beyond its habitual and conventional frontiers. The yearning of Matter for Light is an extraordinary phenomenon of Nature: physically speaking, we have reached the equation of the two. But that light is only a first signpost or symbol: it invites Matter towards higher and freer vibration. The old determinism has given place in the heart of Matter to significant eccentricities which seem to release other types of lan. When the brain-mind indulges in fabricating clay images of God, it is not merely a foolish or idle pastime: it indicates a deep ingrained hunger. All this reveals a will or aspiration in Matter, in what is apparently dead and obscure (acit), to move and reach out towards what is living and luminous and supremely living and luminous (cit). Matter finally is to embody and express the Spirit.

04.08 - An Evolutionary Problem, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Matter Aspires values Higher and Lower
   Other Authors Nolini Kanta Gupta The March of CivilisationAn Evolutionary Problem
  --
   Matter Aspires values Higher and Lower

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  object:04.09 - values Higher and Lower
  author class:Nolini Kanta Gupta
  --
   values Higher and Lower
   The problem in the final analysis is as ancient as man's first utterance. Which comes first, which is more importantSpirit or Matter, Body or Soul? Naturally, there have been always two answers, according to one's outlook. Some have declared Annam comes first, Annam is of primary importance, Annam is to be increased, Annam is to be worshipped: or again, earth is the firm status, be founded upon eartharram dyam. On the other hand, it has also been declared that the Spirit comes first, the Spirit is the true foundation, the roots of creation are up there, not here below: if that is known, then only all this is known; it is by that Light all that shines here shines. And if I miss that, what is the use of all this world of things?
  --
   To the spiritual seeker the higher values are the first things that come first: to the ordinary man it is otherwise, lower values come first and claim topmost priority. To the experience of the spiritual seeker one should give greater value, for he has the experience of both the values, while the ordinary man knows only of one variety. Naturally, as we have said, there is synthesis, a fusion of the two values; but that is elsewhere for the present, not actually here and now.
   II
   It is again a point of view to say that things are fundamentally values only, as "philosophers of value" seem to declare today. It would be equally true to say that masses are fundamentally energies or that particles are merely waves. The truth of the matter, here as elsewhere, is globalubhayameva, in the famous phrase of the great Rishi Yajnavalkya. In other words, values and things are aspects, polarisations of one single reality. Things have values; things are values: things are also things. .
   value refers to the particular poise or status, the mode of being or function of a thing. In its ultimate formulation we can say it is the rhythm or force of consciousness that vibrates in an object, it is the becomingof the being:but becoming does not cancel being, it only activises, energises, formulates. The debate brings us back to the ancient quarrel between the Buddhists and the Vedantists, the latter posits sat, being or existence, while the former considers sat as only an assemblage of asat. The object and its function, the thing-in-itself and its attribute (the fire and its burning power, as the Indian logicians used to cite familiarly as an example) are not to be separated they are not separated in fact but given together as one unified entity; it is the logical mind that separates them artificially.
   III

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   values Higher and Lower Gods Labour
   Other Authors Nolini Kanta Gupta The Quest and the GoalMan and the Gods
  --
   Man possesses characters that mark him as an entity sui generis and give him the value that is his. First, toil and suffering and more failures than success have given him the quality of endurance and patience, of humility and quietness. That is the quality of earth-natureearth is always spoken of by the poets and seers as all-bearing and all-forgiving. She never protests under any load put upon her, never rises in revolt, never in a hurry or in worry, she goes on with her appointed labour silently, steadily, calmly, unflinchingly. Human consciousness can take infinite pains, go through the infinite details of execution, through countless repetitions and mazes: patience and perseverance are the very badge and blazon of the tribe. Ribhus, the artisans of immortalitychildren of Mahasaraswatiwere originally men, men who have laboured into godhood. Human nature knows to wait, wait infinitely, as it has all the eternity before it and can afford and is prepared to continue and persist life after life. I do not say that all men can do it and are of this nature; but there is this essential capacity in human nature. The gods, who are usually described as the very embodiment of calmness and firmness, of a serene and concentrated will to achieve, nevertheless suffer ill any delay or hindrance to their work. Man has not perhaps the even tenor, the steadiness of their movement, even though intense and fast flowing; but what man possesses is persistence through ups and downshis path is rugged with rise and fall, as the poet says. The steadiness or the staying power of the gods contains something of the nature of indifference, something hard in its grain, not unlike a crystal or a diamond. But human patience, when it has formed and taken shape, possesses a mellowness, an understanding, a sweet reasonableness and a resilience all its own. And because of its intimacy with the tears of things, because of its long travail and calvary, human consciousness is suffused with a quality that is peculiarly human and humane that of sympathy, compassion, comprehension, the psychic feeling of closeness and oneness. The gods are, after all, egoistic; unless in their supreme supramental status where they are one and identical with the Divine himself; on the lower levels, in their own domains, they are separate, more or less immiscible entities, as it were; greater stress is laid here upon their individual functioning and fulfilment than upon their solidarity. Even if they have not the egoism of the Asuras that sets itself in revolt and antagonism to the Divine, still they have to the fullest extent the sense of a separate mission that each has to fulfil, which none else can fulfil and so each is bound rigidly to its own orbit of activity. There is no mixture in their workingsna me thate, as the Vedas say; the conflict of the later gods, the apple of discord that drove each to establish his hegemony over the rest, as narrated in the mythologies and popular legends, carry the difference to a degree natural to the human level and human modes and reactions. The egoism of the gods may have the gait of aristocracy about it, it has the aloofness and indifference and calm nonchalance that go often with nobility: it has a family likeness to the egoism of an ascetic, of a saintit is sttwic; still it is egoism. It may prove even more difficult to break and dissolve than the violent and ebullient rjasicpride of a vital being. Human failings in this respect are generally more complex and contain all shades and rhythms. And yet that is not the whole or dominant mystery of man's nature. His egoism is thwarted at every stepfrom outside, by, the force of circumstances, the force of counter-egoisms, and from inside, for there is there the thin little voice that always cuts across egoism's play and takes away from it something of its elemental blind momentum. The gods know not of this division in their nature, this schizophrenia, as the malady is termed nowadays, which is the source of the eternal strain of melancholy in human nature of which Matthew Arnold speaks, of the Shelleyan saddest thoughts: Nietzsche need not have gone elsewhere in his quest for the origin and birth of Tragedy. A Socrates discontented, the Christ as the Man of Sorrows, and Amitabha, the soul of pity and compassion are peculiarly human phenomena. They are not merely human weaknesses and failings that are to be brushed aside with a godlike disdain; but they contain and yield a deeper sap of life and out of them a richer fulfilment is being elaborated.
   Human understanding, we know, is a tangled skein of light and shademore shade perhaps than lightof knowledge and ignorance, of ignorance straining towards knowledge. And yet this limited and earthly frame that mind is has something to give which even the overmind of the gods does not possess and needs. It is indeed a frame, even though perhaps a steel frame, to hold and fix the pattern of knowledge, that arranges, classifies, consolidates effective ideas, as they are translated into facts and events. It has not the initiative, the creative power of the vision of a god, but it is an indispensable aid, a precious instrument for the canalisation and expression of that vision, for the intimate application of the divine inspiration to physical life and external conduct. If nothing else, it is a sort of blue print which an engineer of life cannot forego if he has to execute his work of building a new life accurately and beautifully and perfectly.
  --
   values Higher and Lower Gods Labour

05.03 - Of Desire and Atonement, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Facts have value in so far as they are significant-significant of forces, of dynamic possibilities that work out in and through them.
   Facts in their outward form may even directly contradict the very forces that manifest through them or are embodied in them.

05.04 - The Measure of Time, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is when things are arranged in this manner, the right thing in the right place, that divine perfection, the Realisation in the material, is attained. And for this consummation to come about, the process that is followed is a greater and greater infiltration of higher and higher forces into the field of disorder, of our normal life and consciousness. The time taken simply indicates that the process is being worked out; it is an expression of the rhythm of procedure. But to the Divine; the Supreme Consciousness that works, time itself has no separate meaning or intrinsic value; for it a thousand or a million years do not mean more than what is one moment for us. Indeed, the slowness of time simply marks the steps of events in the lower ranges of creation: as we rise higher and higher, forces from there come down into the lower field, and the tempo of events quickens; finally, when the highest peak is attained and its forces descend and intervene in the ordering of the lowest levels, then the change, the arrangement that is being worked out, is accomplished immediately and without delay: the time lag is abolished altogether. Time may be compared to a kind of elastic bond connecting the highest and the lowest and running through the intermediate zones. It contracts as one moves upward and is telescoped, as it were, at the top.
   ***

05.06 - Physics or philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   First, that this universe is made up of particles that push and pull each other, the particles having certain constant values, such as in respect of mass and volume. secondly, that the laws governing the relations among the particles, in other words, their push and pull, are laws of simple mechanics; they are fixed and definite and give us determinable and mensurable quantities called co-ordinatesby which one can ascertain the pattern or configuration of things at a given moment and deduce from that the pattern or configuration of things at any other moment: the chain that hangs things together is fixed and uniform and continuous and is not broken anywhere.
   The scientific view of things thus discovered or affirmed certain universal and immutable factsaxiomatic truthswhich were called constants of Nature. These were the very basic foundations upon which the whole edifice of scientific knowledge was erected. The chief among them were:(I) conservation of matter, (2) conservation of energy, (3) uniformity of nature and (4) the chain of causality and continuity. Above all, there was the fundamental implication of an independentan absolutetime and space in which all things existed and moved and had their being.

05.06 - The Role of Evil, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The advent or the presence of evil upon earth has introduced certain factors in human life that have enriched it, increased even its value. Certain experiences would not have been there, intimate and revelatory experiences, but for this Dark Shadow. One can, of course, conceive a line of growth and development in which it is all light and delight, everything is good and for the good. But then a whole domain of experience and realisation would have been missed. There are certain experiences that one would not like not to have had at all, even though that may mean paying and paying heavily.
   Evil is evil, no doubt; it is not divine and it is not an illusion. It is a real blot on the fair face of creation. Its existence cannot be justified in the sense that it is the right thing and has to be welcomed and maintained, since it forms part of the universal symphony. Not even in the sense that it is a test and a trial set by the Divine for the righteous to prove their merit. It has not been put there with a set purpose, but that once given, it has been the occasion of a miracle, it offered the opportunity for the manifestation of something unique, great and grandiose, marvellous and beautiful. The presence of evil moved the DivineGiustizia masse il mio alto Fattorel1and Grace was born. He descended, the Aloof and the Transcendent, in all his love and compassion down into this vale of tears: he descended straight into our midst without halting anywhere in the infinite gradation that marks the distance between the highest and the lowest, he descended from the very highest into the very lowest, demanding nothing, asking for no condition whatsoever from the soul in Ignorance, from the earth under the grip of evil. Thus it was that Life lodged itself in the home of death, Light found its way into the far cavern of obscurity and inconscience, and Delight bloomed in the core of misery. Hope was lit, a flame rising from the nether gloom towards the Dawn. But for the spirit of denial we would not have seen this close and intimate figure of the gracious Mother.

05.07 - Man and Superman, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Even so mankind, at the crucial parting of the ways, would very naturally look askance at the diminished value of many of its qualities and attri butes in the new status to come. First of all, as it has been pointed out, the intellect and reasoning power will have to surrender and abdicate. The very power by which man has attained his present high status and maintains it in the world has to be sacrificed for something else called intuition or revelation whose value and efficacy are unknown and have to be rigorously tested. Anyhow, is not the known devil by far and large preferable to the unknown entity? And then the zest of life, peculiar to man, that works through contradictionsdelight and suffering, victory and defeat, war and peace, doubt and knowledge, all the play of light and shade, the spirit of adventure, of combat and struggle and heroic effort, will have to go and give place to something, peaceful and harmonious perhaps but monotonous, insipid, unprogressive. The very character of human life is its passion to battle through, even if it is not always through. For it is often said that the end or goal does not matter, the goal is always something uncertain; it is the way, the means, the immediate action that is of supreme consequence: for it is that that tests man's manhood, gives him the value he may have. And above all man is asked to give up the very thing which he has laboured to build up through millenniums of his terrestrial life, his individuality, his personality, for the demand is that he must lose his ego in order to attain the superhuman status.
   So, the probability is that a large part of humanity will remain wedded to the normal human life. But this does not lessen in any way the value, the tremendous importance of what happens to the other part, may be, not insignificant or inconsiderable. Along with those that doubt and deny, there will be those who believe and affirm, who will stand for divinisation, whatever dehumanisation it may imply.
   Now, one may ask, what would be the relation between the two humanities the human and the divine? And what would be the effect of the appearance of the new race upon the older stock? Here again we can take up the animal analogy. How has the advent of man affected the animal kingdom? It has affected to a certain extent, even to a considerable extent, one may venture to say. First of all, man has parked around him a fairly large group of animals, domesticated them, as it is termed, employing them in his service, using them for his purposes. Furthermore, he has gone out into the woods, the forests and mountains, ice-bound regions and deep seas, and there extended his sphere of influence, hunting and capturing animals that were so long free and unmolested, bringing about a change in the conditions of life even among wild animals. We do not say that the superman will deal with man in the same way (although something of the kind may be found in the Nietzschean ideology). For man was a creature of Ignorance, and his behaviour and influence were naturally of the ignorant kind. The superman, however, being delivered of ignorance and living in perfect knowledge, has a different nature and outlook. He is one with the universe, with all its creatures; united with the Divine, he finds and realises his own self in each and every creature and thing: his character and conduct are the automatic expression of this sense of perfect identity. So he can do nothing that may seek to enslave or do real injury to mankind. On the contrary, his love and his knowledge, being one with the cosmic existence, will inevitably work for the progress and welfare of man too; indeed, his will be the perfect aid that even ordinary humanity can ask for and receive.

05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now, there are four positions possible with regard to the world and reality, depending on the relation between the observer and the observed, the subject and the object. They are:(I) subjective, (2) objective, (3) subjective objective and (4) objective subjective. The first two are extreme positions, one holding the subject as the sole or absolute reality, the object being a pure fabrication of its will and idea, an illusion, and the other considering the object as the true reality, the subject being an outcome, an epiphenomenon of the object itself, an illusion after all. The first leads to radical or as it is called monistic spirituality the type of which is Mayavada: the second is the highway of materialism, the various avataras of which are Marxism, Pragmatism, Behaviourism etc. In between lie the other two intermediate positions according to the stress or value given to either of the two extremes. The first of the intermediates is the position held generally by the idealists, by many schools of spirituality: it is a major Vedantic position. It says that the outside world, the object, is not an illusion, a mere fabrication of the mind or consciousness of the subject, but that it exists and is as real as the subject: it is dovetailed into the subject which is a kind of linchpin, holding together and even energising the object. The object can further be considered as an expression or embodiment of the subject. Both the subject and the object are made of the same stuff of consciousness the ultimate reality being consciousness. The subject is the consciousness turned on itself and the object is consciousness turned outside or going abroad. This is pre-eminently the Upanishadic position. In Europe, Kant holds a key position in this line: and on the whole, idealists from Plato to Bradley and Bosanquet can be said more or less to belong to this category. The second intermediate position views the subject as imbedded into the object, not the object into the subject as in the first one: the subject itself is part of the object something like its self-regarding or self-recording function. In Europe apart possibly from some of the early Greek thinkers (Anaxagoras or Democritus, for example), coming to more recent times, we can say that line runs fairly well-represented from Leibnitz to Bergson. In India the Sankhyas and the Vaisheshikas move towards and approach the position; the Tantriks make a still more near approach.
   Once again, to repeat in other terms the distinction which may sometimes appear to carry no difference. First, the subjective objective in which the subject assumes the preponderant position, not denying or minimising the reality of the object. The external world, in this view, is a movement in and of the consciousness of a universal subject. It is subjective in the sense that it is essentially a function of the subject and does not exist apart from it or outside it; it is objective in the sense that it exists really and is not a figment or imaginative construction of any individual consciousness, although it exists in and through the individual consciousness in so far as that consciousness is universalised, is one with the universal consciousness (or the transcendental, the two can be taken together in the present connection). Instead of the Kantian transcendental idealism we can name it transcendental realism.

05.08 - True Charity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This condition is attained, fully and sovereignly, when there is absolute egolessness, when there is no consciousness of a separate person, the dual consciousness of the helper and the helped, the reformer and the reformed, the doctor and the patient. The normal human sense of values is based upon such a division, upon egohood, mamatvam. A philanthropic man helps others through a sense of sympathy giving rise to a sense of duty and obligation. This feeling of pity, of commiseration is dangerous, for it puts you in a frame of mind that tends to make you look down upon, take a superior air towards your object of pity. You become self-conscious, with the consciousness of your inferior self, that you are helping others, doing good to the world, doing something that raises your value: this sense of personal merit is only another name for vanity. Vanity and ambition are the motive powers that lie behind the philanthropical spirit born of sympathy. To denote a shade of meaning different from what is usually conveyed by the word sympathy, modern psychology has I found another wordempathy. Sympathy may be said to be the relation or contact between two egos; it is a link or bridge between two separate and independent entities; empathy, on the other hand, means the entering into the I very being and consciousness of another, becoming that other one; it is identification and identity. This again is what I spiritual consciousness alone can do. Sympathy leads to! philanthropy, empathy is the origin of true charity, the spiritual I compassion of a Buddha or a Christ. Philanthropy is human, I charity (caritas) is divine.
   ***

05.09 - Varieties of Religious Experience, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The special gift of the Chaldean line of discipline lay in another direction. It cultivated not so much the higher lines of spiritual realisation but was occupied with what may be called the mid regions, the occult world. This material universe is not moved by the physical, vital or mental forces that are apparent and demonstrable, but by other secret and subtle forces; in fact, these are the motive forces, the real agents that work out and initiate movements in Nature, while the apparent ones are only the external forms and even masks. This occultism was also practised very largely in ancient Egypt from where the Greeks took up a few threads. The MysteriesOrphic and Eleusiniancultivated the tradition within a restricted circle and in a very esoteric manner. The tradition continued into the Christian Church also and an inner group formed in its heart that practised and kept alive something of this ancient science. The external tenets and dogmas of the Church did not admit or tolerate this which was considered as black magic, the Devil's Science. The evident reason was that if one pursued this line of occultism and tasted of the power it gave, one might very likely deviate from the straight and narrow path leading to the Spirit and spiritual salvation. In India too the siddhis or occult powers were always shunned by the truly spiritual, although sought by the many who take to the spiritual lifeoften with disastrous results. In Christianity, side by side with the major saints, there was always a group or a line of practicants that followed the occult system, although outwardly observing the official creed. It is curious to note that often where the original text of the Bible speaks of gods, in the plural, referring to the deities or occult powers, the official version translates it as God, to give the necessary theistic value and atmosphere.
   But if occultism is to be feared because of its wrong use and potential danger, spirituality too should then be placed on the same footing. All good things in the world have their deformation and danger, but that is no reason why one should avoid them altogether. What is required is right attitude and discrimination, training and discipline. Viewed in the true light, occultism is dynamic spirituality; in other words, it seeks to express and execute, bring down to the material life the powers and principles of the Spirit through the agency of the subtler forces of mind and life and the subtle physical.

05.10 - Children and Child Mentality, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Children are often found to be very cruel to animals. Why is it so? Their treatment of birds especially is notorious. To seek out nests and pull them down, to capture nestlings and put them to all kinds of torture, to pick up eggs and dash them to pieces are for children most interesting games. They seem to take particular delight in varying and enhancing as much as possible the torture they can inflict. One reason that can be adduced for the callousness of a child's sensibility is his self-centredness: he is wholly himself, isolated from others, has not yet learnt the social needs and virtues. All he does and feels is for himself, for his own pleasure and free self-assertion. His growing individuality, in order to grow, cuts itself aloof from others and loses the sense of others having the same value as itself. Being self-regarding, to that extent he ceases to be other-regarding. Fellow-feeling is a sentiment that grows later on, as the result of shocks in mutual interchange. Real sympathy is a movement of mature consciousness.
   The inquisitiveness that so strongly possesses a child is also the drive of an awakening and growing consciousness. He indulges in breaking, tearing, ripping because of this curiosity, this keen edge of a developing and experimenting consciousness. It seems to be hard and unfeeling, even an aberration, precisely because of the egocentric nature of the child consciousness yet unfamiliar with values normal to age and experience.
   But if it is nature to a certain extent that makes the child so apathetic, self-regarding and cruel, it is not the only cause and it is not the whole story. There are other very active factors in life that affect and mould the child's consciousness from the very beginning.

05.14 - The Sanctity of the Individual, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The sanctity of the individual, the value of the human person is one of the cardinal articles of faith of the modern consciousness. Only it has very many avatars. One such has been the characteristic mark of the group of philosophers (and mystics) who are nowadays making a great noise under the name of Existentialists. The individual personality exists, they say, and its nature is freedom. In other words, it chooses, as it likes, its course of life, at every step, and Creates its destiny. This freedom, however, may lead man and will inevitably lead him, according to one section of the group, to the perception and realisation of God, an infinite in which the individual finite lives and moves and has his being; according to others, the same may lead to a very different consummation, to Nothingness, the Great Void, Nihil. All existence is bounded by something unknown and intangible which differs according to your luck or taste,one would almost say to your line of approach, put philosophically, according either to the positive pole or the negative, God or Non-existence. The second alternative seems to be an inevitable corollary of the particular conception of the individual that is entertained by some, viz.,the individual existing only in relation to individuals. Indeed the leader of the French school, Jean-Paul Sartrenot a negligible playwright and novelistseems to conceive the individual as nothing more than the image formed in other individuals with whom he comes in contact. Existence literally means standing out or outside (ex+sistet), coming out of one-self and living in other's consciousnessas one sees one's exact image in another's eye. It is not however the old-world mystic experience of finding one's self in other selves. For here we have an exclusively level or horizontal view of the human personality. The personality is not seen in depth or height, but in line with the normal phenomenal formation. It looks as though, to save personality from the impersonal dissolution to which all monistic idealism leads, the present conception seeks to hinge all personalities upon each other so that they may stand by and confirm each other. But the actual result seems to have been not less calamitous. When we form and fashion each other, we are not building with anything more substantial than sand. Personalities are thus mere eddies in the swirl of cosmic life, they rise up and die down, separate and melt into each other and have no consistency and no reality in the end. The freedom too which is ascribed to such individuals, even when they feel it so, is only a sham and a make-believe. Within Nature nothing is free, all is mechanical lawKarma is supreme. The Sankhya posits indeed many Purushas, free, lodged in the midst of Prakriti, but there the Purusha is hardly an active agent, it is only an inactive, passive, almost impotent, witness. The Existentialist, on the contrary, seeks to make of the individual an active agent; he is not merely being, imbedded or merged in the original Dasein, mere existence, but becoming, the entity that has come out, stood out in its will and consciousness, articulated itself in name and form and act. But the person that stands out as part and parcel of Prakriti, the cosmic movement, is, as we have said, only an instrument, a mode of that universal Nature. The true person that informs that apparent formulation is something else. .
   To be a person, it is said, one must be apart from the crowd. A person is the "single one", one who has attained his singularity, his individual wholeness. And the life's work for each individual person is to make the crowd no longer a crowd, but an association of single ones. But how can this be done? It is not simply by separating oneself from the crowd, by dwelling upon oneself that one can develop into one's true person. The individuals, even when perfect single ones, do not exist by themselves or in and through one another. The mystic or spiritual perception posits the Spirit or God, the All-self as the background and substance of all the selves. Indeed, it is only when one finds and is identified with the Divine in oneself that one is in a position to attain one's true selfhood and find oneself in other selves. And the re-creation of a crowd into such divine individuals is a cosmic work in which the individual is at best a collaborator, not the master and dispenser. Anyway, one has to come out of the human relationship, rise above the give-and-take of human individualshowever completely individual each one may beand establish oneself in the Divine's consciousness which is the golden thread upon which is strung all the assembly of individuals. It is only in and through the Divine, the Spiritual Reality and Person, that one enters into true relation and dynamic harmony with others.

05.16 - A Modernist Mentality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The truth expressed in these well-chiselled lines ("purple patches", I was going to say perhaps somewhat uncharitably) is, as always happens when we are for a rounded phrase and a neat thought, only half-truth or even quarter-truth. It all depends on the meaning we attach to the words, the shade trailing behind the thought. For, first of all, it is true, it is even a truism that the rebel is a necessary agent in the economy of human evolution; but if by rebel we mean the sheer iconoclast, the mere or in the main destroyer and the word, especially since it is given preference, does carry that connotation then the sentence loses most of its truth or value and becomes only a shibboleth or slogan.
   The old, fossilised or rotten past has to be destroyed and ruthlessly eradicated, no doubt: -but, how is it to be done and who will do it? By a simple process of sledge-hammeringbreaking, burning? By anybody who cares to do it? It does not require much sense or intelligence to see that that is not the ideal nor even the most effective way of doing the thing. The best way to destroy, the wise say, is to construct. Look at Nature, how she is going about the thing. Something is crumbling, precisely because something is growing within or behind. It is the drive of a living growth in secret that pushes a limb no longer necessary or useful to decay and death. Man too in his work of reformation or regeneration should learn that lesson, whether in respect of his individual or of his 'collective growth and evolution. Discover the truth that is to replace the 'old, live it intensely and wholly the old past will automatically slip down like old clothes or drop like yellow sapless leaves.

05.18 - Man to be Surpassed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The limitation of such a human ideal is for us evident. We demand a total surpassing of man, although that does not mean a rejection of man. Unless human life is built upon foundations quite other than what they are now, we say there can be no permanent or radical remedy to the ills it suffers from. Hence we are for utter transcendence; for, the highest height it is possible for the consciousness to reach and the being to dwell in, even the experience of Brahman or un-mitigated Absolute of the Mayavadin or the Zero, Shunyam of the Buddhist not excluded. Since it is there that the true foundations of creation lie hidden and it is from there that a new world has to be recreated, a new humanity reshaped. The very stuff of human nature has to be changed, not only what is considered as bad in it but what is valued as good also. For beyond good and evil is Nature Divine. Man has to find out this divine nature and dissolve his human nature into that, remould it, reshape it in that pattern. So long as human consciousness remains too human, it will be always branded with the bar sinister of all earthly things. Man has to grow into the immortal seated within mortality, into the light that shines inviolate on the other side of the darkness we live in. That immortality, that light one has to bring down here on earth and in ourselves, and out of it build a new earth and a new human self and life.
   ***

05.19 - Lone to the Lone, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Some mystics and philosophers recently come into vogue (inspired or encouraged by the Christian or the Buddhist way of Realisation) have emphasised this outlook. But it has also been counterbalanced by another way of spiritual growth and fulfilment: we may call it the modern way, for it has been a pronounced characteristic of the modern consciousness. We referred in our previous essay to the Existentialist who has attracted so much attention in these days, the linchpin of whose philosophy is the value of the individual person, especially the individual personal in relation to each other. Kierkegaard, the Danish mystic, from whom this school is supposed to originate, speaks of the Absolute as the Single One that excludes and annuls all "others", the crowd. He lays especial emphasis upon complete solitariness and total renunciation as the very condition, sine qua non, of the soul's spiritual journey and yet characterises the singlenessof the one in terms that make of it an essential whole, an integer. Man must isolate himself from his phenomenal being, certainlyas the neti netiformula enjoins but also he must first find or become his real self, realise his true individuality before he can reach God, the Divine Self, identify himself with the Transcendent. It is only a freely and truly formed individual being that can give itself to the Divine or become one with it. This true individuality is indeed a solitary being away and apart from the crowd of personalities that surround itit has been called by the Indian mystics, the Purusha in the heart, no bigger than the thumb, the Dwarf Godhead (Vmana).
   When one is a member of the crowd, he has no personality or individuality, he is an amorphous mass, moving helplessly in the current of life, driven by Nature-force as it pleases her: spiritual life begins by withdrawing oneself from this flow of Ignorance and building up or taking cognisance of one's true person and being. When one possesses oneself integrally, is settled in the armature of one's spirit self, he has most naturally turned away from the inferior personalities of his own being and the comradeship also of people in bondage and ignorance. But then one need not stop at this purely negative poise: one can move up and arrive at a positive status, a new revaluation and reaffirmation. For when the divine selfhood is attained, one is no longer sole or solitary. Indeed, the solitariness or loneliness that is attributed to the spiritual status is a human way of viewing the experience: that is the impression left on the normal mind consciousness when the Purusha soars out of it, upwards from the life of the world to the life of the Spirit. But the soul, the true spiritual being in the individual, is not and cannot be an isolated entity; the nature of the spiritual consciousness is first transcendence, no doubt, transcendence of the merely temporal and ephemeral, but it is also universalisation, that is to say, the cosmic realisation that has its classic expression in the famous mantra of the Gita, he who sees himself in other selves and other selves in his own self. In that status "own" and "other" are not distinct or contrary things, but aspects of the one and the same reality, different stresses in one rhythm.

05.26 - The Soul in Anguish, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is very interesting to observe how in the modern epoch depths of consciousness are being dug up and laid bare to the common gaze, even like the archaeological finds of great antiquity and of immense value that are springing surprise after surprise upon our present-day civilisation. In our inner explorations too we have often come to strike psychological veins of unusual importance and significance. It is natural to the Yogin to do so; for it is the business of his life. But even thinkers and philosophers who do not ostensibly lead the mystic life are arriving at judgments and conclusions that are not normally warranted or covered by the unaided activities of the human reason. That proves once more that man is not reason alone, that he has other faculties to go by even in the field of ordinary knowledge.
   A range of mystics and philosophers or philosopher-mystics from Kierkegaard to Sartre have made much of the sentiment of "anguish". Naturally, it is not the usual feeling of grief or sorrow due to disappointment or frustration that they refer to, nor is it the "repentance" which is a cardinal virtue in the Christian spiritual discipline. Repentance or grief is for something amiss, for some wrong done, for some good not done. It has a definite cause that gives rise to it and determinate conditions that maintain and foster it: and therefore it has also an end, at least the possibility of an ending. It is not eternal and can be mastered and got over: it is of the category of the Sankhyan or Buddhistic dukhatrayabhighata for that matter even the lacrimae rerum(tears inherent in things) of Virgil1 are not eternal.

05.28 - God Protects, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Have life and property then no value in the eye of God? To the divine consciousness are these things mere my, transient objects of ignorance, ties that bind the soul to earth and have to be cut away and thrown behind? We at least do not hold that opinion. We hold that life and property are valuable, they are significant: they become so in reference to the individual who has them. The life that is dedicated to the Divine, the life that is in some way connected with the higher consciousness, through which something of the world of light and delight comes down into our mortality acquires a special worth and naturally calls for divine protection. Likewise the property placed at the service of the Divine, which is used as an instrument for the Divine's own work upon earth, the Divine will surely protect, for it is then part of his grandeur and glory, aishwarya. Life and property become indeed sacred and inviolable when they are put at the disposal of the Divine for his use in the fulfilment of the cosmic design. As we know, life and property under present conditions upon earth are possessions of the undivine forces, they are weapons through which God's enemies hold sway over earth. Therefore life and property that seek to be on God's side run a great risk, they are in the domain of the hostiles and therefore need special protection. The Divine extends that protection, but under conditions for his rule in the material field is not yet absolute. The Asura too extends his protection to his agents, and his protection appears sometimes, if not often, more effective; for the present world is under his domination and all forces and beings obey him; God and the godly have to admit his terms and work out their design on that basis.
   The conditions under which the Divine's protection can come are simple enough, but difficult to fulfil completely and thoroughly. The ideal conditions that ensure absolute safety are an absolute trust and reliance on the Divine Force, a tranquillity and fearlessness that nothing shakes, .whatever the appearances at the moment, the spirit and attitude of an unreserved self-giving that whatever one is and one has is God's. Between that perfect state at the peak of consciousness and the doubting and hesitant and timid mind at the lower end that of St. Peter, forexample, at his weakest moment there are various gradations of the conditions fulfilled and the protection given is variable accordingly. Not that the Divine Grace acts or has to act according to any such hard and fast rule of mechanics, there is no such mathematical Law of Protection in the scheme of Providence. And yet on the whole and generally speaking Providence, Divine Intervention, acts more or less successfully according to the degree of the soul's wakefulness on the plane that needs and possesses the protection.
  --
   Finally, it must also be understood that because the divine protection is there upon whosoever belongs to the Divine, this protection should not be taken to mean exclusively the preservation of the individual's physical life and its accessories. Divine protection, in its true and real sense, means the soul's welfare so that nothing can bring harm to it or be an obstacle to its happy growth and divine fulfilment. Protection gives the maximum of this welfare, the soul's self-increase and passage into perfect union with the Divine. And if death and privation the giving up of a particular body and deprivation of life's possessionare necessary sometime or other for that growth and well-being the contingency is not ruled outwell, that destiny too has to be accepted as part of the divine purpose, as protection itself. For after all life and life's powers have no intrinsic' or absolute value of their own, their value depends upon the soul's need of them for its divine well-being.
   ***

05.32 - Yoga as Pragmatic Power, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   People ask about the practical value of Yoga, but do not always wait for an answer. For, according to some, Yoga means "introversion", escapismillusion, delusion, hallucination. And yet the truth of the matter is that Yoga is nothing but a downright practical affair, that its proof is in the very eating of it. To judge a Yogin you are to ask, as did Arjuna, a very prince of pragmatic men, how he sits, how he walks aboutkim sta vrajeta kim. Indeed the very definition of Yoga is that it is skill in works. To do works and not to run away from them has always been the true and natural ideal even (and particularly, as we shall see), for the spiritual man: the ideal is as old as the Upanishadic injunction, "Doing verily works in this world one should wish to live a hundred years." The Yogi as a world-shunner was not always the only ideal or the highest ideal. To do works, yes; but, with skill, it is pointed out, that is to say, in the way in which they can be most effectively done. Sri Krishna teaches Arjuna the skill and shows how to apply it in the crudest and the most terrible action, viz ., a bloody battle. But the skill that he demands, that is demanded of a Yogi, is not mere cleverness, craftiness or business policy including deceit, duplicity, sharpness; it means quite another spirit and faculty.
   The ordinary man does works, achieves the object he aims at, through processes and means which, however powerful and effective, can be only moderately and approximately so. The amount of time and energy wasted is not proportionate to the result obtained. Man knows to utilise only a fraction of the energy collected in a system: the best of dispositions and organisation can harness just a modicum of the total stock, the rest is frittered away or locked up, whether it is vital energy or mental energy or even physical energy. That is because the central power that drives, the consciousness that controls the whole mechanism is of an inferior quality, of a lower potential. The Yogi views all energy as various forms and gradations of consciousness. So what he proposes, as a good scientist, is to lift up the consciousness and thus raise its potential and effectivity and minimise the waste. The higher the consciousness, the greater the effectivity, that is to say, the pragmatic value. As we rise in the scale there is less and less waste and greater and greater utilisation until we reach a climax, a critical degree, where there is absolutely no waste and where there is the utmost, the total utilisation of the whole energy. This supreme peak of consciousness that is absolute energy Sri Aurobindo names the Supermind. But on lesser levels too the spiritual consciousness is dynamic and effectivepragmatic in a way that the ordinary, limited, externally pragmatic consciousness cannot hope to be.
   Sometimes it is urged that in the worldly affairs we should move according to the worldly procedure, otherwise to import into mundane things spiritual values would merely confuse issues and end in failure in both the fieldsfallen from hence, lost from thence". Of course there are spiritual points of view that go ill with the mundane, as indeed there are mundane considerations that do not match with the spiritual. The two categories of view-point have been succinctly and luminously named by Sri Aurobindo as the Materialist Denial and the Ascetic Refusal.1 But there are other points of view, .other lines of approach which seek a harmony and union between Spirit and Matter, that envisage the marriage of Heaven and Earth.
   The fundamental truth to be noted is that the Spirit is power, not merely consciousness: indeed the very definition of the spirit is that it is consciousness-energy. And it is this consciousness-energy that is at the source of all cosmic activities. Man's action too springs from this original source, although apparently it seems to be caused by other secondary and derivative energies. As a matter of fact what these energies that seem to be actually in play do is not the origination but rather the deviation and diversion, a diminution and adulteration of the supreme energy, a lowering of the quality, the tone and temper of the dynamism. In other words, as we have already said, a thought force, a vital force, a nervous or physical force, all these are only lower, even minima values, more or less distant and deformed echoes of a true and absolute Power behind and above them all. These forces become powerful in proportion as they are instruments and functions of that one mother energy. The truth is most beautifully illustrated in the story of Brahma a and the gods in the Kena Upanishad. The gods conquered and were proud of their conquest; each thought that it was due to his own personal prowess that he conquered. But they were utterly discomfited and shamed when the Divine Power appeared and proved to them that but for this Power they would not be able even to tackle a blade of grassFire would not burn it, Water would not drench it, Wind would not move it.
   The Life Divine, by Sri Aurobindo

05.33 - Caesar versus the Divine, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now there are several things to be distinguished here. First of all, even if it is accepted as true that in the past it is worldly men alone who were dynamically active in the world and that spiritual men were men of inaction whose role was to withdraw from the world, at least to be passive and indifferent with regard to mundane activities, that does not prove that it is an eternal truth and it is bound to be so ever and always. We must remember, if we admit the evolutionary character of Nature, of man and his growth and fulfilment, that spirituality in one of its forms at an early stage is and should be a movement of withdrawal, of diminishing dynamism in the sense of an "introversion". For when man still lives mostly in the vital domain and is full of the crude life urge, when the animal is still dominant in him (as the Tantrik discipline also points out), then a rigorous asceticism and self-denial is needed for the purification and sublimation of the nature. At that stage powers and dynamic capacities that often develop in the course of such discipline should also be carefully avoided and discarded; for they are more likely to bring down the consciousness to the ordinary level. But if that were the procedure and principle in the past, one need not eternise it into the present and the future. We Believe mankinda good part of mankind in its inner consciousness has advanced sufficiently on the vital level as to be able to give a new turn to his life and follow a different course of development. If he has not totally outgrown the animal, at least some higher element has been superimposed on it or infused into it and he can very well find the fulcrum of his nature in this superior station and order a new pattern of values and way of becoming. In other words, he need no longer altogether shun or avoid the so-called inferior forces the physico-vitalin him, but try to control and utilise them for higher diviner purposes in the world, upon the earth. For the earth embodies after all the crucial complex. Whatever is to be done in the end has to be done here, effected and established here. The withdrawal was needed for a purification and husbanding of the forces so that they may be brought forth and applied at the proper time and place, it is reculer pour mieux sauter, to fall back in order to leap forward all the better.
   In reality, however, to a vision that sees behind and beyond the appearances, spirituality the force of the Spiritis ever dynamic: the spiritual soul, even when it appears passive and inert, is most active not merely in the subtle psychological domain, but also in the material field. To the gross pragmatic eye Ramakrishna, for example, appears as a less dynamic personality, a less strong and heroic, if not positively weaker character than Vivekananda. Well, that is only face- value reading. Vivekananda himself knew and felt and said that he was only one of hundreds of Vivekanandas that his simple and, modest-looking Guru could create if he chose. Even so a Ramdas. Ramdas was not merely a spiritual adviser to Shivaji, concerned chiefly with the inner salvation and development of his disciple, and only secondarily with the gross material activities, the things of Caesar. The two domains are not separate at least in this case: the spiritual here directly and dynamically affects the physical. The spiritual guide is the dynamo the matrixof the power, the power spiritual; he wields and marshals the hidden, the secret forces that are behind the outward forms and movements. And the disciple by his attitude of obeisance and receptivity becomes all the better a channel and instrument for the actual play and fulfilment of that force. A Govind Singh is another instance of spiritual power made dynamic in mundane things. And we always have the classical instance of Rajarshi Janaka.

06.01 - The End of a Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   And yet if the civilisation really goes, it will not be a small thing, even when measured on the cosmic scale. A civilisation is to be judged and valued not at its nadir, but at its zenith, in its total effect and not by a temporary phase in its course. Civilisation really means preparation of the instrument: the human instrument that is to express the Divine. The purpose of creation, we have often said, is the establishment of the highest spiritual consciousness in the embodied life on earth. The embodied life means man's body and life and mind; individually and socially these constitute the instrument through which the higher light is to manifest itself. The instrument has to be prepared, made ready for the purpose; Actually it is obscure, ignorant, narrow, weak; at the outset and for a long time it expresses only or mainly the inferior animal nature. Civilisation is an attempt to raise this inferior nature, to refine, enlarge and heighten it, to cultivate and increase its potentialities and capacities. The present civilisation, we have said, is a growth of thousands of years-at least five thousand years according to the most modest archaeological computation. In this period man has developed his brain, his rational intelligence, has unravelled some of the great mysteries of nature; he has controlled and organised life to an extent that has opened new possibilities of growth and achievement; even with respect to the body he has learnt to treat it with greater skill and endowed it with finer and more potent efficiencies. There have been aberrations and misuses, no doubt; but the essence of things achieved still remains and is always an invaluable asset: that must not be allowed to go.
   If the civilisation goes, it means the instrument is gone, the basis on which the edifice for the Divine Consciousness is to be raised is removed, nothing remains to stand firmly on. So the labour has to start again: one must begin from the beginning. The work has to be done and will be done, it cannot be allowed to terminate into a labour of Sisyphus.
  --
   For here is the sense of the crisis. The mantra given for the new age is that man shall be transcended and in the process, man, as he is, shall go. Man shall go, but something of the vehicle that the present cycle has prepared will remain. For, that precisely has been the function of the passing civilisation, especially in its later stages, viz, to build up a terrestrial temple for the Lord. The aberration and deformation, rampant today, mean only an excess of stress upon this aspect, upon the external presentation which was ignored or not sufficiently considered in the earlier and higher curves of the present civilisation. The spiritual values have gone down, because the material values came to be regarded as valueless and this upset the economy or balance in Nature. It is true that we have gone far, too far in our revanche. And the problem that faces us today is this: whether mankind will be able to change sufficiently and grow into the higher being that shall inhabit the earth as its crown in the coming cycle or, being unable, will go totally, disappear altogether or be relegated to the backwater of earthly life, somewhat like the aboriginal tribes of today.
   ***

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  A gift of priceless value from Time's gods
  Lost or mislaid in an uncaring world,

06.07 - Total Transformation Demands Total Rejection, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, the experience of joy in the very process of suffering is a common experience with the saint and the martyr. We know of innumerable instances where the fierce torture of the flesh was drowned, overwhelmed in the ecstasy of the inner aspiration; the vital enthusiasm drawn from the inner flame suffuses, courses through the nerves and tissues with such energy and impetus that it effectively blocks out the invading reaction of pain. It is a discipline that has its value even for the sadhak of the sunlit path.
   ***

06.10 - Fatigue and Work, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Fatigue, it is said, comes from overwork. The cure for fatigue is therefore rest, that is, do-nothing. But the truth of the matter is that most often fatigue is due not to too much work, but rather too little work, in other words, laziness or boredom. In fact, fatigue need not come too soon or too easily, provided one knows how to set about his work. If you are interested in your work, you can continue for a very long time without fatigue; and precisely one of the means of recovering from fatigue is not to sit down and slip into lethargy and tamas, but to take up a work that rouses your interest. Work done in joy and quiet enthusiasm is tonic: it is dynamic rest. A work done without interest, as a sort of duty or task, will naturally tire you soon. The remedy therefore against fatigue is to keep the interest awake. Now, there is a further mystery. Interest does not depend upon the work: any work can be made interesting and interesting to a supreme degree. There is no work which is by itself dull, insipid, uninteresting. All depends upon the value you yourself put upon it; you can choose to make it as attractive as a romance, as significant as a symbol.
   How to do it? How to find interest in anything or all things? Is there not a work that conforms to your nature, adapted to your character and capacity? And are there not works that are against the grain with you that lie outside your scope and province?
   The question is not about your scope and capacity. All depends upon your attitude, the consciousness with which you approach a work, especially when you are a sadhak. When a work comes to you or when you have to do a work, you must take it up as a thing worth doing. Whatever the value given to it normally or you often put upon it, you should not neglect or merely tolerate it, but welcome it and set about it with the utmost conscientiousness possible. Even if it were a trifling insignificant thing, a menial affair, for example, do not consider it as mean or beneath your dignity. Directly you begin to do a thing in the right spirit, you will find it becoming miraculously interesting. Try to bring perfection even in that bit of insignificance. Do it with a goodwill, even if it is scrubbing the floor, telling yourself: I must do it as best I can, that is to say, this too I shall do even better than a servant, I shall make the floor look really neat and clean and beautiful. That is the crux of the matter. You should try to bring out the best in you and put it into your work. In other words, the work becomes an instrument of progress. The goodwill, attention, concentration, self-forgetfulness and the control over yourself, over your organs and nerves the smaller the work the more detailed is the control gainedall which are involved in doing a work perfectly, with as much perfection as it is possible for you to command, are elements called forth in you and help to make you a better man. Indeed a work for which you have no preferential bias, to which you are not emotionally attached, even indifferent normally, may be of especial help, for you will be able to do it with less nervous disturbance, with a large amount of detachment and disinterestedness.
   Man usually chooses his work or is made to choose a work because of a vital preference, a prejudice or notion that it is the kind in which he can shine or succeed. This egoistic vanity or opportunism may be necessary or unavoidable in ordinary life; but when one wishes to go beyond the ordinary life and aspires for the true life, this attachment or personal choice is more an impediment than a help to progress, towards finding the way to the true life. The Yogic attitude to work therefore is that of absolute detachment, not to have any choice, but to accept and do whatever is given to you, whatever comes to you in your normal course of life and do it with the utmost perfection possible. It is in that way and that way alone that all work becomes supremely interesting, and all life a miracle of delight.

06.17 - Directed Change, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A Page of Occult History value of Gymnastics Mental or Other
   Other Authors Nolini Kanta Gupta Part SixDirected Change
  --
   Never to be bound by the experiences of the past, never to try to recover and stick to the knowledge or realisation gained, even though it may appear particularly precious or unique. This is a motto you should always keep before your mind. When you try to repeat what you have once said, done or experienced, you are sure to find very soon that the thing is becoming more and more lifeless, mechanical, a matter of routine and therefore perfectly useless. The soul has disappeared, the skeleton remains. You must live the word you utter at the time of uttering it, you must live the experience that you wish to recall or express. It is only thus that truth becomes living, possesses its force and light and gains its full value.
   In point of fact, however, no two succeeding moments, whether in your consciousness or in the world movement, are exactly the same. Even if you try seriously and sincerely, you can never recapture a thing of the past as it was or as it came to you, not, that is to say, in the same exact manner. For you are no longer the same nor is the world. The world is a continuous flow, it has been very often declared: but it is not a continual repetition or recurrence, a mere cyclic order. On the other hand, constant renewal is the very character of the change. At every moment something new is coming down on the scene, something that was not surges out: Nature is bringing out at every step something that was hidden or latent in her secret depth, something is dropped from above into her normal movement, something unforeseen and unexpected. The march of time means evolution, that is to say, the addition of a new factor to the existing factors, making manifest some-thing that was unmanifestmrtam kacana bodhayanti, as the Vedic Rishi says. Even if to an apparent sight everything seems to remain the same, yet it is not so in reality; always a new element is being poured into the existing circumstances, always an additional spark or influence enters into actual play of forces. It is the accumulated pressure of all the variables that brings about the great changes upon earth and in humanity which are summed up in the word evolutionchanges cosmological and psychological.

06.18 - Value of Gymnastics, Mental or Other, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  object:06.18 - value of Gymnastics, Mental or Other
  author class:Nolini Kanta Gupta
  --
   value of GymnasticsMental or Other
   Intellectual activity is a kind of gymnastics. What is the value of physical gymnastics? It develops the muscles, makes them strong, supple and agile. But simply to develop them, to make them grow as much as possible or to take delight in a mere muscle-bound body is not the ideal; it rather frustrates the very object of gymnastics. The object is to develop, streng then, shape all the limbs of the body and organise and harmonise them into a beautiful and capable whole. A particular exercise is not to be indulged in for its own sake: all the energy of the body turned to that alone and the whole attention devoted to that one thing. An exclusive concentration upon a single physical feat does not bring out the full capacity of the body. It is to that end, the fullness of the body potential, that the culture of the bodily limbs is to be directed. In the same way, mental culture the power of thinking, reasoning, arguinghas its value in its relation to the total culture of the mind and consciousness. There are higher regions of consciousness beyond the reach of the intellect; and you have to stop all intellectual activity, make your mind a total blank before you can hope to reach there. And indulgence even in so-called higher or philosophical speculations can only block the way to the true consciousness and knowledge. And yet you cannot leave the intellectual faculties uncared for or undeveloped on the plea that something higher is needed. In the physical body it need not be your ideal to become a muscle man; but neither would you like to have frail, ill-grown, rickety limbs that are weak and unshapely. With regard to your mental body too it would not serve any purpose to have a mind or intellect that is unable to think powerfully, cogently, closely.
   It is harmful when you take to mental gymnastics only for its own sake, to exclusive intellectual acrobaticsdiscussions, disputations, verbal quibbles, etc., etc.; in that case the result attained is a disproportionate growth. But the development of the mind, even of the logical mind, can be and must be made part of the integral development, it must attain its true form, stature and strength, as a help towards and finally as an expression in its own field of the divinity, the highest and richest consciousness in man, even as the body too is to express and make concrete the supreme beauty and vigour of the perfect being.

06.19 - Mental Silence, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   value of GymnasticsMental or Other Mind, Origin of Separative Consciousness
   Other Authors Nolini Kanta Gupta Part SixMental Silence
  --
   Now, the value of an idea cannot be determined by the idea itself. Usually one chooses because of some external reason or other: one's education, environment, one's personal temperament, likes and dislikes go a long way in determining one's choice. So the first thing you have to do is not to allow the thoughts to come in pell-mell, as and when they like. Thoughts must come only when you choose them and only those that you choose. There must be a conscious selection. How to proceed in this work? As your own thoughts cannot choose themselves, what you have to do at the outset is to call for a higher guidance and let yourself be absolutely impartial and passive in its hands.
   A blankness is needed, a white emptiness somewhere behindeven if it does not come and occupy the front too. Give up personal choosing and wait for the Higher Direction the Divineto do with you whatever it wills. Given the requisite silence and reliance, the decision comes inevitably and you are moved to do automatically what is required to be done from moment to moment. At first you may not get the knowledge of the why and the wherefore of your action, you act merely as an automaton but with the luminous silence within and a tranquil aspiration attending. When once you have been trained in this unquestioning docility, then knowledge will be given to you gradually, at first only of a few steps ahead, later on for a fuller and completer perspective.
  --
   value of GymnasticsMental or Other Mind, Origin of Separative Consciousness

06.35 - Second Sight, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The humanising of animals living with men, through its good and bad effects, has an evolutionary value: that is to say, some animals in that way attain almost to a human status in their soul. And occultists state that souls do pass in this manner from the animal to the human incarnation.
   ***

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  The high changeless values, the peaked eminences,
  The privileged aristocracy of Truth,

07.08 - The Divine Truth Its Name and Form, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   What is the value of a word, after all? Have you not noticed that there are people who do not understand you, however clearly you speak to them. There are others again who understand you if you utter only two words. The external form the sound of a wordhas a meaning, if there is a force of thought behind; the greater the force of thought, the more powerful and precise and clear it is, and greater the chance of people receiving the force and understanding the word that carries the force. But if someone speaks without thinking, usually it is impossible to understand him; he would seem to you to make only a noise. You must have noticed also that people who have lived together and are habituated to each other's thought and talk, do not require any definition of the words they use or even a large use to understand each other. There has been a mental adjustment and the words are only an excuse for the inner contact, the contact between brain and brain which underlies or even precedes the words. But when you meet a new person, it takes you time to adapt and adjust yourself to understand the words he uses.
   It is the meaning, the thought behind the word that is important. When the thought is powerfully thought, it produces a vibration of which the word is only a carrier, an intermediary. Indeed, you can develop the thought-power to such an extent that you are able to establish a direct material contact with the minimum or even no words at all. Naturally this requires a strong power of concentration. But you will find that the bodily mechanism is only a mechanical means; it is an instrument, but not always important or indispensable.

07.16 - Things Significant and Insignificant, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   All things are insignificant in ordinary life. The thoughts you think, the actions you do, the feelings you experience, all your movements have no significance at all, they possess no value. They belong to the superficial part of your being, they come and pass away, like ripples on the sea, leaving no trace or effect in the depths. Only at a rare moment, if ever you come in contact with a corner of your soul, if something of that inmost consciousness touches or gazes at any limb of yours, that flash of a moment is the only significant thing that happens in the midst of all the useless mass that is your life. This is the only precious point and the rest a world of rubbish. To make your life significant, to give it its true meaning and value, you must then draw back from the surface trivialities and look for something else behind. You must go very deep indeed if things are to cease being insignificant.
   ***

07.25 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There are many kinds of prayers. There is one external and physical, that is to say, simply words learnt by rote and repeated mechanically. It does not mean much. It has usually one result, however, making you quiet. If you go on repeating a few words or sounds for some time, it puts you into a state of calmness in the end. There is another kind which is the natural expression of a wish; you want a particular thing and you express it clearly. You can pray for an, object or for a circumstance, you can pray also for a person or for yourself. There is still another kind in which the prayer borders on aspiration and the two meet: it is the spontaneous formulation of a living experience; it shoots out of the depth of your being, it is the utterance of something lived within: it wants to express gratitude for the experience, asks for its continuation or seeks an explanation. It is then, what I said, almost an aspiration. Aspiration, however, does not necessarily formulate itself in words; if it uses words at all, it makes of them a kind of invocation. Thus, you wish to be in a certain condition. You have, for example, found in you something which is not in harmony with your ideal, a movement of obscurity or ignorance or even bad will. You wish to see it changed. You do not express the thing in so many words, but it rises up in you like a flame, an ardent offering of the experience itself which seeks increase and greatening to be made more clear and precise. It is true all this is capable of being expressed in words, if one tries to recall and note down the experience. But the experience, the aspiration itself is, as I say, like a flame shooting up and contains within it the very thing it asks for. I say asks for, but the movement is not at all that of a desire; it is truly a flame, the flame of purifying will carrying at its centre the very object which it wished to be realised. The discovery of a fault in you impels you to make it an occasion for more progress, for greater self-discipline, for further ascension towards the Divine. It opens out a door upon your future, which you wish to be clearer, truer, intenser; all that gathers in you like a concentrated force and tosses you up in a movement of ascension. It needs no expression in words. It is indeed a flame that leaps up. Such is true aspiration. Prayer usually is something much more external; it is about a very precise object. It is always formulated; for the formulation itself makes what a prayer is. You may have an aspiration and you can transcribe it into a prayer, but the aspiration itself exceeds the prayer. It is something much more intimate, much more self-forgetful, living only in the object it wishes to be or the thing to do, almost identified with it. A prayer can be of a very high quality. Instead of being a request for a fulfilment of your particular desire, it may express your thankfulness and gratefulness for what the Divine has done and is doing for you. You are not busy with your little self and its egoistic interests, you ask for the Divine's ways in you and in the world. This leads you to the border of aspiration. For aspiration too has many degrees and it is expressed on many levels. But the core of aspiration is in the psychic being, it is there at its purest, for there is its origin and source. Prayers come from the other, the lower or secondary levels of being. That is to say, there are physical or material prayers, asking for physical or material things, vital prayers, mental prayers; there are psychic prayers and spiritual prayers too. Each has its own character and its own value. I say again there is a certain type of prayer which is so spontaneous and so disinterested, more like an appeal or a call, generally not for one's own sake, but acting sometimes like an intercession with the Divine on behalf of others. Such a prayer is extremely powerful. I have seen innumerable cases where such a prayer had brought about its immediate fulfilment. It means a great faith, a great fervour, a great sincerity and also a great simplicity of heart, something which does not calculate, which does not bargain or barter, does not give with the idea of receiving. The majority of prayers are precisely made with the idea of giving so that one may receive. But I was speaking of the rarer variety which also does exist, which is a kind of thanksgiving, a canticle or a hymn.
   To sum up then it can be said that a prayer is always formed of words. Words have different values, according to the state of consciousness of the person when he formulates it. But always prayer is a formulated thing. But one can aspire without formulating. And then, prayer needs a person to whom one prays. There is, of course, a certain class of people whose conception of the universe is such that there is no room in it for the Divine (the famous French scientist Laplace, for example). Such people are not likely to favour the existence of any being superior to themselves to whom they can appeal or look up for guidance and help. There is no question of prayer for them. But even they, though they may not pray, may aspire. They may not believe in God, but they may believe, for example, in progress. They may conceive of the world as a progressive movement, that it is becoming better and better, rising higher and higher, growing constantly to a nobler fulfilment. They can ask for, will for, aspire for such progress; they need not look for the Divine. Aspiration requires faith, certainly, but not faith necessarily in a personal God. But prayer is always addressed to a person, a person who hears and grants it. There lies the great difference between the two. Intellectual people admit aspiration, but prayer they consider as something inferior, fit for unintellectual persons. The mystics say, aspiration is quite all right, but if your aspiration is to be heard and fulfilled, you must also pray, know how to pray and to whomwho else but the Divine? The aspiration need not be towards any person; the aspiration is not for a person, but for a state of consciousness, a knowledge, a realisation. Prayer adds to it the relation to a person. Prayer is a personal thing addressed to a person for a thing which he alone can grant.
   ***

07.27 - Equality of the Body, Equality of the Soul, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Equality of the soul is different; it is psychological, not physical. It is the power to bear the impact of things, good or bad, without being grieved or elated, discouraged or enthused, without any upsetting or disturbance. Whatever happens you remain serene and at peace. But both the equalities are necessary. There are many equalities, in fact. Apart from the equality of the vital and the equality of the body, there is also the equality of the mind proper. That is to say, all ideas from all quarters may come into your head, even the most contradictory: yet you remain quiet, untroubled, and even unconcerned. You are a witness, you see them, sort them, arrange them, put each idea in its proper place, appreciate the value of each, determine the relation of each to the other, and to the whole, but you are not swayed by any particular one.
   ***

07.30 - Sincerity is Victory, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   When I say that if you are sincere you are sure of victory, I mean that kind of sincerity, whole and undivided: the pure flame that burns like an offering, the intense joy of existing for the Divine alone where nothing else exists, nothing has any meaning or reason for existence but in the Divine. Nothing has value or interest if it is not this call, this aspiration, this opening to the supreme truth; all this that we call the Divine. You must serve the only reason for which the universe exists: take it away, all disappears.
   ***

07.39 - The Homogeneous Being, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   You have to find out in you a seat of consciousness, a signpost firmly planted, deep inside, which is at the same time a mirror. All things, all happenings must pass in front of the mirror; they will be reflected there in their true nature, exactly as they are in their truth and not as they appear or pretend to be. And according to their nature and quality you are to give them places around; the signpost will show where each has to go for its place. The Mirror will judge and test each sentiment, each impulse, each sensation that comes up. If it is pleasant, if it is luminous, if it is what it should be, give it a place near the centre. If on the other hand, it is grey, obscure, doubtful, put it away, farther off. If, by chance, any of the unpleasant elements has forced its way up and occupied a near seat, you must warn it sternly and remove it and give it its appropriate seat; when it has recognised itself, changed itself, then only can it be allowed a place within a nearer ring. It is in this way that you should arrange and group all the elements of your being, according to the value and quality of each one around the central consciousness. That is how you organise your being. You build up a pattern of concentric rings, the nearer the ring to the centre, the purer must be the elements that compose it and therefore of greater value and significance. If you can arrange in this way all the parts and parcels of your being around the psychic centre, each in its own place according to its role and function and all turned towards the central consciousness and inspired and moved by it and there is no element which strikes a discordant note, then you have the perfect homogeneity of your nature.
   It is a very interesting exercise in which you can engage yourself. If you take it up and follow it regularly and assiduously, you will amuse yourself immensely and with profit. Time will never hang heavy, it will bear golden fruits. At the end, say of two or three years, you will see, if you look back, how much you have changed; you wonder how you could have thought or acted as you did. You find yourself a considerably changed personality. You can start the experiment from today itself and see how life becomes more and more amusing, interesting and significant.

07.40 - Service Human and Divine, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Just an illustration of the quality of the spirit that animates humanitarianism. A charitable man will give generously for a thing that is known, recognised, appreciated; he will be liberal if he finds his name attached to the work, announced and pronounced, if there is fame for him in it. But ask him a dole for something genuine, comparatively modest or out of the way, something that is truly spiritual and divine, you will find his purse-strings tightened, his heart closed up. A gift that bears no value to the giver does not tempt the ordinary humanitarian. There is indeed another different category of givers, of the opposite kind, who want precisely to remain anonymous: they would be displeased if their names were announced. But the motive here too is not very different; in fact it is the same motive acting rebours, backward as it were. Here there is an additional element of self-glorification: one gives and people do not know who he is; it is something all the more to be proud of.
   You must look into yourself, question yourself before you do a thing and not do it simply because it is the thing normally done and it is how things are normally done. You can do good to others, if you know what is that good and if you possess that in yourself. If you wish to help others, you must be on a higher level than that of theirs. If you are one with the others, level with them in nature and consciousness, what can you do but share in their ignorance and blind movements and perpetuate them? So it happens really that the first thing to do is to serve yourself.
   You will make a remarkable discovery as you proceed to know what you are and who you are. That is how you should begin. I want to serve humanity. How can I serve? Who is this 'I' that wants to serve? You say, I am such a person, this form and this name. But the form you have now was not there when you were a baby: it has been changing constantly All the elements of your body are being renewed totally. Neither are your sensations and feelings those you had a few years ago. Your thoughts and ideas have undergone revolutions. The I covers a sum of ever-changing factors. There is nothing particularly to be called I : it is only a ring of changes. An empty name seems to be the only constant thing. One element at a time comes forwardan idea, a feeling, an Impulse and that is your I for the moment. At another moment another element comes up and becomes your I. You are not one I but a crowd of many Is. So what is the value of the declaration of one of the 1's that it has found the goal, the truth, the duty you have to follow? Thus if you proceed further, questioning and analysing yourself thoroughly and sincerely, you will stumble upon the reality. You will find that I does not exist at all. What exists is something else: it is the one indivisible reality, the Divine alone.
   It is this self-discovery that will give you the basic knowledge, the foundation of your life, the discovery that your self as yourself does not exist, you are indeed nothing. This sense of nothingness must pervade your being, fill all the elements of your being before the truth can dawn upon you and the Divine Presence can be felt. And what you have been doing all along is the very contrary thing, asserting your egoism, your vanitypretending that you were somebody, you could do something, that the world needed your help and you could give that help. Nothing of the kind. When you discover this truth and accept it, when you are humbled and in true humility you approach life and reality, you will find your real career and vocation.

07.43 - Music Its Origin and Nature, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There is a graded scale in the source of music. A whole category of music is there that comes from the higher vital, for example: it is very catching, perhaps even a little vulgar, something that twines round your nerves, as it were, and twists them. It catches you somewhere about your loinsnavel centre and charms you in its way. As there is a vital music there is also what can be called psychic music coming from quite a different source; there is further a music which has spiritual origin. In its own region this higher music is very magnificent; it seizes you deeply and carries you away somewhere else. But if you were to express it perfectlyexecute ityou would have to pass this music too through the vital. Your music coming from high may nevertheless fall absolutely flat in the execution, if you do not have that intensity of vital vibration which alone can give it its power and splendour. I knew people who had very high inspiration, but their music turned to be quite commonplace, because their vital did not move. Their spiritual practice put their vital almost completely to sleep; yes, it was literally asleep and did not work at all. Their music thus came straight into the physical. If you could get behind and catch the source, you would see that there was really something marvellous even there, although externally it was not forceful or effective. What came out was a poor little melody, very thin, having nothing of the power of harmony which is there when one can bring into play the vital energy. If one could put all this power of vibration that belongs to that vital into the music of higher origin we would have the music of a genius. Indeed, for music and for all artistic creation, in fact, for literature, for poetry, for painting, etc. an intermediary is needed. Whatever one does in these domains depends doubtless for its intrinsic value upon the source of the inspiration, upon the plane or the height where one stands. But the value of the execution depends upon the strength of the vital that expresses the inspiration. For a complete genius both are necessary. The combination is rare, generally it is the one or the other, more often it is the vital that predominates and overshadows.
   When the vital only is there, you have the music of caf concert and cinema. It is extraordinarily clever and at the same time extraordinarily commonplace, even vulgar. Since, however, it is so clever, it catches hold of your brain, haunts your memory, rings in (or wrings) your nerves; it becomes so difficult to get rid of its influence, precisely because it is done so well, so cleverly. It is made vitally with vital vibrations, but what is behind is not, to say the least, wholesome. Now imagine the same vital power of expression joined to the inspiration coming from above, say, the highest possible inspiration when the entire heaven seems to open out, then it is music indeed; Some things in Csar Franck, some in Beethoven, some in Bach, some in some others possess this sovereignty. But after all it is only a moment, it comes for a moment and does not abide. There is not a single artist whose whole work is executed at such a pitch. The inspiration comes like a flash of lightning, most often it lasts just long enough to be grasped and held in a few snatches.

08.20 - Are Not The Ascetic Means Helpful At Times?, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   It is much more difficult, however, to master one's impulses quietly, deliberately, prevent them from bursting out instead of mortifying the body with ascetic feats. It is much more difficult not to be attached to things that one possesses than to possess nothing. Yet it is a simple truth that has been recognised through ages. To be without possessions or to reduce one's possessions to a minimum is easy: difficult it is not to be attached to whatever you happen to possess. It means a higher degree of moral value. Try to do this simply and you will know what it costs: when a thing comes to you, accept it and if it goes away, for some reason or other, let it go, without regret, without trying to hold it back; not to refuse it when it comes, not to regret when it leavesnaturally, I speak of material objects, things required for use in life.
   Physical asceticism does not cure. For the defects are within. You are afraid of contacts from outside and you withdraw into caves and jungles and hilltops, to live all by yourself. But you need no borrowing from others; you carry a sufficient load yourself. In fact if they were not in you, you would not have even detected them in others. You catch the infection from outside, simply because you carry the germs inside. Great waves of passion, one can say with much truth, roll through men, they are not generated in them. But if there is anyone perfectly pure, with no possibility of any passion in him, then such waves may be sweeping over for centuries together, he will not be affected or touched by them. He may see them, look at them as they pass, like a storm across the sky, but he will not feel them.
  --
   Of course there are some who do make the effort spontaneously. And that from the spiritual point of view has an infinitely greater value. You make the progress, because you feel within you the need to do so, because it is an impulse that wells up from your depths, not because you are driven by a compel ling force outside. What you do spontaneously and sincerely of your own accord is something part and grain of yourself. You do a thing not because if you do it you will be rewarded and if you do not do it you will be punished. It might happen, however, sometimes that something comes to you or into you and gives you the impression that your effort is appreciated, but the effort is not due to that. Indeed, things are arranged in such a way here that the satisfaction of having done and done well is the best reward one has and one punishes oneself thoroughly by doing badly or not doing; no other punishment can be more real or more concrete. All this is immensely significant and valuable from the standpoint of spiritual growth, much more than things produced by external regulation and pressure.
   What is exactly a spiritual experience?

08.26 - Faith and Progress, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Meat-Eating value of Religious Exercises
   Other Authors Nolini Kanta Gupta Part EightFaith and Progress
  --
   Meat-Eating value of Religious Exercises

08.27 - Value of Religious Exercises, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  object:08.27 - value of Religious Exercises
  author class:Nolini Kanta Gupta
  --
   value of Religious Exercises
   What is the value of religious exercises (such as Japa etc.)?
   These things, if they help you, are all right; if they do not, naturally they are of no use. The value is quite relative. It is worth only the effect it has on you or the measure of your belief in it. If it is an aid to your concentration, then, as I say, it is welcome. The ordinary consciousness takes to the thing through a kind of superstition; one thinks, "If I go to the temple or to the church once a week, for example, if I say my prayers regularly, something good will happen to me." It is a superstition spread all over the world, but it has no spiritual value.
   I have been to holy places. I have seen monuments considered as very highly religious, in France, in Japan and elsewhere; they were not always the same kind of temples or churches nor were they the same gods but the impression they left on me, my experiences of them were everywhere almost the same, with but slight differences. There is usually a force concentrated at the place, but its character depends entirely upon the faith of the faithful; also there is a difference between the force as it really exists and the form in which it appears to the faithful. For instance, in a most famous and most beautiful place of worship which was, from the standpoint of art, the most magnificent creation one could imagine, I saw within its holy of holies a huge black Spider that had spread its net all around, caught within it and absorbed all the energies emanating from the devotion of the people, their prayers and all that. It was not a very pleasant spectacle. But the people who were there and prayed felt the divine contact, they received all kinds of benefit from their prayers. And yet the truth of the matter was what I saw. The people had the faith and their faith changed what was bad into something that was good to them. Now if I had gone and told them: 'you think it is God you are praying to! it is only a formidable vital Spider that is sucking your force,' surely it would not have been very charitable on my part. But everywhere it is almost the same thing. There is a vital Force presiding. And vital beings feed upon the vibrations of human emotion. Very few are they, a microscopic number, who go to the temples and churches and holy places with the true religious feeling, that is to say, not to pray or beg something of God, but to offer themselves, to express gratitude, to aspire, to surrender. One in a million would be too many. These when they are there, get some touch of the Divine just for the moment. But all others go only out of superstition, egoism, self-interest and create the atmosphere as it is found and it is that that you usually brea the in when you go to a holy place; only as you go there with a good feeling, you say to yourself "what a peace-giving spot!"

08.28 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   value of Religious Exercises Meditation and Wakefulness
   Other Authors Nolini Kanta Gupta Part EightPrayer and Aspiration
  --
   value of Religious Exercises Meditation and Wakefulness

08.37 - The Significance of Dates, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Buddha and Shankara The value of Money
   Other Authors Nolini Kanta Gupta Part EightThe Significance of Dates
  --
   But if your calendar is adopted by almost the whole of mankind, then the symbol is capable of acting upon a very wide field. You can act upon the major bulk population through this formation. As it is purely conventional, I repeat, it is fruitful only in the measure in which it has been accepted. If instead of millions of people who are now following the European calendar there were only three or four persons, then it would be symbolic only for these few. The thing itself has no value, its value depends upon the use you make of it.
   The conventions are useful as symbols, I said,that is, they are a means to put you in contact with what is more subtle, to put what is material in contact with the more subtle. That is their use.
   Here comes also the error which people make in respect of stars and horoscopes. For all that is simply a language and a convention. If you accept the convention you can use it for a particular world. But it has value and importance only in proportion to the number of people who believe in it. But if you simplify, the more you do so the more the thing becomes a superstition. For, what is superstition? It is the abuse of generalisation from a particular.
   I always give the example of a person passing under a ladder. A man was working on its top rung and accidentally he dropped his instrument on the person below who got his head broken. The witness of this whole incident then made a general rule that to pass under a ladder was a bad sign. Well, it is superstition pure and simple.
  --
   Buddha and Shankara The value of Money

08.38 - The Value of Money, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  object:08.38 - The value of Money
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Part EightThe value of Money
   The value of Money
   The more money one has, the more one falls into a calamity. It is indeed a calamity, my children.
  --
   As a matter of fact, money has value only so far as it is in circulation. For each and everyone money has worth only if and when it is spent. Man has taken care to choose for money a material that does not deteriorate, gold and silver, for example, but all the same it rots, from the moral point of view, if it does not circulate. Nowadays paper is used in place of metal, but if you keep the bundle of paper in your drawer, you will find in course of time all your hoarding worn out, eaten up. Worms and insects would present you with a lace-work that your banks would refuse to accept!
   There are peoples and religions who say that God makes those poor whom he loves. I do not know if it is true, but one thing that is true is this that when one is born rich or when one becomes rich, in any case when one has much, that is to say, in material wealth, it is certainly not a sign that the Divine has chosen him for His Grace; he must needs make a good deal of amende honorable if he is to walk on the straight road, the true path towards the Divine.

09.01 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The value of Money Meditation
   Other Authors Nolini Kanta Gupta Part NinePrayer and Aspiration
  --
   Each one has its own character and its own value.
   Prayer is a thing much more external than aspiration. It concerns generally a definite object and it is always formulated, for it is the formula itself that is the prayer. One can have an aspiration and transcribe it in a prayer, but if it is formulated in words, ids almost a movement of invocation.
  --
   The value of Money Meditation

09.15 - How to Listen, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   That is the first point. If you are here, you must first of all, listen and not think of other things. But that is not sufficient, it is only the beginning. For there is a good way and there are many bad ways of listening. I do not know if any of you likes to hear music. But if you want to hear music, you must make an absolute silence in your head; you should not follow or accept any thought, you should be wholly concentrated, make yourself a kind of screen, noiseless and immobile. That is the only way of hearing and understanding music. If you allow the least movement or waywardness in your thought, the whole value of the music will escape you.
   Now, to understand a teaching which is not altogether of a material kind, which implies an opening to things that are within, the necessity of silence is all the greater. But if instead of listening to what is said, you jumped about for an idea in order to put another question or if you started arguing about the things said under the specious pretext of understanding better, all that you heard would pass like smoke without leaving an effect.

100.00 - Synergy, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  100.103 Rational numerical and geometrical values derive from (a) parallel and
  (b) perpendicular halving of the tetrahedron. (See Fig. 100.103.)
  --
  ignorantly-preoccupying value systems.174.00 The greatest and most enduring discoveries and inventions of humans on
  our planet are those of the scientist-artists, the name joined, or artist, or scientist.

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  Hast thou God's force to build heaven's values here?
  For truth and knowledge are an idle gleam

1.006 - Livestock, #Quran, #unset, #Zen
  91. They do not value God as He should be valued, when they say, “God did not reveal anything to any human being.” Say, “Who revealed the Scripture which Moses brought—a light and guidance for humanity?” You put it on scrolls, displaying them, yet concealing much. And you were taught what you did not know—neither you, nor your ancestors. Say, “God;” then leave them toying away in their speculation.
  92. This too is a Scripture that We revealed—blessed—verifying what preceded it, that you may warn the Mother of Cities and all around it. Those who believe in the Hereafter believe in it, and are dedicated to their prayers.

1.007 - Initial Steps in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The principles called yamas and niyamas especially, or the sadhana chatustaya, as they say in the Vedanta philosophy, are intended to bring about the necessary adjustment of personality with those conditions and factors which are going to affect one's life, especially when they are meddled with or interfered with. Things look all right when we do not interfere with them. The moment we touch them, they then show their real nature. So it is necessary not to oppose these forces or really meddle with them. We are not going to meddle with them. We are going to adjust ourselves with them in the beginning, and later on we will find that they will adjust themselves with us. When we become friendly with one aspect, that aspect becomes friendly with us also. Later on there is a mutual adjustment of values. All these things are difficult for a single mind to understand at one stroke.
  A novitiate cannot comprehend all these things, because generally we are fired up with a kind of sudden enthusiasm. That is all we don't know anything else. "I want to realise God in this very birth now itself, if possible." This is all we say. But what are the things necessary for this purpose? How many difficulties are there? These things will not come to the mind easily, because every little event in this world is connected with many other events and conditions. There is no single, isolated event in this world. This is why we say that steps in the direction of the practice of yoga particularly, should be taken only under the guidance of a competent teacher, one who is an expert in this field. It is more dangerous and more difficult than flying an airplane, because we cannot know what is ahead of us. We also cannot know what influence our past will have upon our present, what effect external conditions will have upon us, and what sudden reactions will be set up from factors within nothing of the kind will be clear in the beginning. When we take a few steps in the practice of yoga, an all-round change will take place. There will be internal change, external change, and even a feeling that God Himself is getting related to us in a more tangible manner than it appeared earlier.

1.009 - Perception and Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Thus arises the need to be cautious in the adjustment of the mind and the judgement of values in life. The sutras of Patanjali that I referred to give only a hint, and do not enter into details the hint being that the vrittis or the modifications of the mind are of a twofold character, which I translated as determinate and indeterminate, and have to be gradually controlled. This control of the vrittis or the modifications of the mind is regarded as yoga: yoga citta vtti nirodha (I.2). Yoga is the control of the modifications of 'the stuff' of the mind, the very substance of psychological action. Not merely the external modifications, but the very 'stuff' of it, the very root of it, has to be controlled, and this is done in and by successive stages. We have always to move from the effect to the cause in the manner indicated in this analysis that we have made.
  Ultimately it comes to this, that our perceptions are our problems. They become a problem because we pass judgements on these perceptions. Mere perceptions as they are, left alone to themselves, would be a different matter altogether. But we do not simply perceive an object and keep quiet. The moment we perceive something, we pass a judgement on it. "Oh, this is something. This is a snake." This is a perception. "Oh, it is dangerous." This is a judgement. "I have to run away from it." This is another judgement. "This is a mango." This is one judgement. "It is very sweet." This is a second judgement. "I must eat it." This is a third judgement. We go on passing judgement after judgement of various complex characters on an object of perception. So, judgements become subsequent effects of the perception of an object.

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I do not think I am boasting unfairly when I say that my personal researches have been of the greatest value and importance to the study of the subject of Magick and Mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the Yi King with that of the Qabalah. But I do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one ti the of the value of a single verse of The Book of the Law.
  I think you should have a copy of The Equinox of the Gods and make The Book of the Law your constant study. Such value as my own work may possess for you should amount to no more than an aid to the interpretation of this book.
  2) It may be that later on you will want a copy of Eight Lectures on Yoga so I am putting a copy aside for you in case you should want it.
  --
  The question about money does not arise. This old and very good rule (which I have always kept) was really pertinent to the time when there were actual secrets. But I have published openly all the secrets. All I can do is to train you in a perfectly exoteric way. My suggestion about the weekly letter was intended to exclude this question, as you would be getting full commercial value for anything paid.
  Your questions about the Spirit of the Sun, and so on, are to be answered by experience. Intellectual satisfaction is worthless. I have to bring you to a state of mind completely superior to the mechanism of the normal mind.
  --
  Then again, you ask me questions like "What is purity?" that can be answered in a dozen different ways; and you must understand what is meant by a "universe of discourse." If you asked me "Is this sample of cloride of gold a pure sample?" I can answer you. You must understand the value of precision in speech. I could go on rambling about purity and selflessness for years, and no one would be a penny the better.
  P.S. or rather, I did not want to dictate this bit Your ideas about the O.T.O. remind me of some women's idea of shopping. You want to maul about the stock and then walk out with a proud glad smile: NO. Do you really think that I should muster all the most distinguished people alive for your inspection and approval?
  --
  I fear your "Christianity" is like that of most other folk. You pick out one or two of the figures from which the Alexandrines concocted "Jesus" (too many cooks, again, with a vengeance!) and neglect the others. The Zionist Christ of Matthew can have no value for you; nor can the Asiatic "Dying-God" compiled from Melcarth, Mithras, Adonis, Bacchus, Osiris, Attis, Krishna, and others who supplied the miraculous and ritualistic elements of the fable.
  Rightly you ask: "What can I contri bute?" Answer: One Book. That is the idea of the weekly letter: 52 of yours and 52 of mine, competently edited, would make a most useful volume. This would be your property: so that you get full material value, perhaps much more, for your outlay. I thought of the plan because one such arrangement has recently come to an end, with amazingly happy results: they should lie open to your admiring gaze in a few months from now. Incidentally, I personally get nothing out of it; secretarial work costs money these days. But there is another great advantage; it keeps both of us up to the mark. Also, in such letters a great deal of odds and ends of knowledge turn up automatically; valuable stuff, frequent enough; yes, but one doesn't want to lose the thread, once one starts. Possibly ten days might be best.
  But please understand that this suggestion arose solely from your own statement of what you thought would help in your present circumstances. Anyway, as you say, decide! If it is yes, I should like to see you before June 15 when I expect to go away for a few days; better to give you some groundwork to keep you busy in my absence.
  --
  , a pyramid, is that Force in its geometrical form; in its biological form it is , the Yang or Lingam. Both words have the same numerical value, 831. These two words can therefore serve you as the secret object of your Work. How than can you construct the number 831?
  The Letter Kaph, Jupiter (Jehovah), the Wheel of Fortune in the Tarot the Atu X is a picture of the Universe built up and revolving by virtue of those Three Principles: Sulphur, Mercury, Salt; or Gunas: Sattvas, Rajas, Tamas has the value 20. So also has the letter Yod spelt in full.
  One Gnostic secret way of spelling and pronouncing Jehovah is and this has the value 811. So has "Let there be," Fiat, transliterating into Greek.
  Resuming all these ideas, it seems that you can express your aspiration very neatly, very fully, by choosing for your motto the words FIAT YOD.
  --
    Note: In the "explanatory figures" referred to (omitted in the printed edition) Crowley spelt out the various Greek and Hebrew words mentioned with the numbers by each letter to indicate how they added to these values. Where this edition, following the printed version, gives the names of Hebrew letters in English transliteration, the original had the actual Hebrew letters.
  Letter No. F
  --
  In this motto you have really got several ideas combined, and yet they are really, of course, one idea. Fiat, being 811, is identical with IAO, and therefore FIAT YOD might be read not only as "let there be" (or "Let me become"), the secret source of all creative energy, but as "the secret source of the energy of Jehovah." The two words together, having the value of 831, they contain the secret meanings Pyramis and Phallos, which is the same idea in different forms; thus you have three ways of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. I am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which Qabalah should be used. I think it is rather useful to remember what the essence of the Qabalah is in principle; thus, in your correspondence for Malkuth, Yesod, and Hod you are simply writing down some of the ideas which pertain to the numbers 10, 9, and 8 respectively. Naturally, there is a great deal of redundancy and overloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the Qabalah in Equinox Vol. I, No. 5, it is quite easy to prove 1 = 2 = 3 = 4, etc.
  On the other hand, you must be careful to avoid taking the correspondences given in the books of reference without thinking out why they are so given. Thus, you find a camel in the number which refers to the Moon, but the Tarot card "the Moon" refers not to the letter Gimel which means camel, but to the letter Qoph, and the sign Pisces which means fish, while the letter itself refers to the back of the head; and you also find fish has the meaning of the letter Nun. You must not go on from this, and say that the back of your head is like a camel the connection between them is simply that they all refer to the same thing.
  --
  777 is practically unpurchaseable: copies fetch 10 or so. Nearly all important correspondences are in Magick Table I. The other 2 books are being sent at once. "Working out games with numbers." I am sorry you should see no more than this. When you are better equipped, you will see that the Qabalah is the best (and almost the only) means by which an intelligence can identify himself. And Gematria methods serve to discover spiritual truths. Numbers are the network of the structure of the Universe, and their relations the form of expression of our Understanding of it.*[G1] In Greek and Hebrew there is no other way of writing numbers; our 1, 2, 3 etc. comes from the Phoenicians through the Arabs. You need no more of Greek and Hebrew than these values, some sacred words knowledge grows by use and books of reference.
  One cannot set a pupil definite tasks beyond the groundwork I am giving you, and we should find this correspondence taking clear shape of its own accord. You have really more than you can do already. And I can only tell you what the right tasks out of hundreds are by your own reactions to your own study and practice.
  --
  * [G01] He gives the numerical value of the letters of the Greek alphabet not copied here. ed.
  Letter No. H

1.00c - INTRODUCTION, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  to be found. This is the value of the study of something that
  will take us beyond the world. Thou art our Father, and wilt

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  A brief sentence has its place here owing to its relation to this subject. Another sentence is also added here, which, if meditated upon, will prove of real value and will have a definite effect upon one of the centres, which centre it is for the student himself to find out.
  These two sentences are as follows:
  --
  As stated, it is not possible to impart much about kundalini, or the serpent fire. It might be of value, however, briefly to enumerate what has been said:
  a. Kundalini lies at the base of the spine, and, in the normal average man, its main function is the vitalisation of the body.
  --
  Touch gives him an idea of relative quantity and enables him to fix his relative value as regards other bodies, extraneous to himself.
  Sight gives him an idea of proportion, and enables him to adjust his movements to the movements of others.
  Taste gives him an idea of value, and enables him to fix upon that which to him appears best.
  Smell gives him an idea of innate quality, and enables him to find that which appeals to him as of the same quality or essence as himself.
  --
  As regards taste and smell, we might call them minor senses, for they are closely allied to the important sense of touch. They are practically subsidiary to that sense. This second sense, and its connection with this second solar system, should be carefully pondered over. It is predominantly the sense most closely connected with the second Logos. This conveys a hint of much value if duly considered. It is of value to study the extensions of physical plane touch on other planes and to see whither we are led. It is the faculty which enables us to arrive [197] at the essence by due recognition of the veiling sheath. It enables the Thinker who fully utilises it to put himself en rapport with the essence of all selves at all stages, and thereby to aid in the due evolution of the sheath and actively to serve. A Lord of Compassion is one who (by means of touch) feels with, fully comprehends, and realises the manner in which to heal and correct the inadequacies of the not-self and thus actively to serve the plan of evolution. We should study likewise in this connection the value of touch as demonstrated by the healers of the race (those on the Bodhisattva line) [lxxxv]83 and the effect of the Law of Attraction and Repulsion as thus manipulated by them. Students of etymology will have noted that the origin of the word touch is somewhat obscure, but probably means to 'draw with quick motion.' Herein lies the whole secret of this objective solar system, and herein will be demonstrated the quickening of vibration by means of touch. Inertia, mobility, rhythm, are the qualities manifested by the not-self. Rhythm, balance, and stable vibration are achieved by means of this very faculty of touch or feeling. Let me illustrate briefly so as to make the problem somewhat clearer. What results in meditation? By dint of strenuous effort and due attention to rules laid down, the aspirant succeeds in touching matter of a quality rarer than is his usual custom. He contacts his causal body, in time he contacts the matter of the buddhic plane. By means of this touch his own vibration is temporarily and briefly quickened. Fundamentally we are brought back to the subject that we deal with in this treatise. The latent fire of matter attracts to itself that fire, latent in other forms. They touch, and recognition and awareness ensues. The fire of manas burns continuously and is fed by that which is attracted and repulsed. When the two [198] blend, the stimulation is greatly increased and the ability to touch intensified. The Law of Attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. Forget not in this connection the mystery of the Rod of Initiation. [lxxxvi]84 Later when we consider the subject of the centres and Initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second Logos, wielding the law of Attraction.
  Let us now finish what may be imparted on the remaining three sensessight, taste, smell and then briefly sum up their relationship to the centres, and their mutual action and interaction. That will then leave two more points to be dealt with in this first division of the Treatise on Cosmic Fire, and a summing up. We shall then be in a position to take up that portion of the treatise that deals with the fire of manas and with the development of the manasaputras, [lxxxvii]85 both in their totality and likewise individually. This topic is of the most imperative importance as it deals entirely with man, the Ego, the thinker, and shows the cosmic blending of the fires of matter and of mind, and their utilisation by the indwelling Flame.

1.00 - Preface, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Since the question of Magick has been slightly dealt with in the last chapter of this book, it is perhaps advisable here to state that the interpretations given to certain doctrines and to some of the Hebrew letters border very closely on magical formulae. I have purposely refrained, however, from entering into a deeper consideration of the Practical Qabalah, although several hints of value may be discovered in the explanation of the Tetragrammaton, for example, which may prove of no inconsiderable service. As I have previously remarked, this book is primarily intended as an elementary textbook of the Qabalah, interpreted as a new system for philosophical classification. This must consti- tute my sole excuse for what may appear to be a refusal to deal more adequately with methods of Attainment.
  - Israel Regardie.

1.00 - PREFACE, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  even more so. Finally, the value of an experience is measured by its capacity to transform life; otherwise, it is simply an empty dream or an hallucination.
  Sri Aurobindo leads us to a twofold discovery, which we so urgently need if we want to find an intelligible meaning to the suffocating chaos we live in, as well as a key for transforming our world. By following him step by step in his prodigious exploration,

1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
  resources, for example had intrinsic and self-evident value. In the absence of such value, the worth of
  things had to be socially or culturally (or even individually) determined. This act of determination appeared
  --
  or person in question. What people valued, economically, merely reflected what they believed to be
  important. This meant that real motivation had to lie in the domain of value, of morality. The political
  scientists I studied with did not see this, or did not think it was relevant.
  --
  intersubjective perception. The domain of the latter is the world of value what is and what should be,
  from the perspective of emotion and action.

1.00 - The way of what is to come, #The Red Book Liber Novus, #unset, #Zen
    If I speak in the spirit of this time, 5 I must say: no one and nothing can justify what I must proclaim to you. Justification is superfluous to me, since I have no choice, but I must. I have learned that in addition to the spirit of this time there is still another spirit at work, namely that which rules the depths of everything contemporary. 6 The spirit of this time would like to hear of use and value. I also thought this way, and my humanity still thinks this way. But that other spirit forces me [HI i(v)] nevertheless to speak, beyond justification, use, and meaning. Filled with human pride and blinded by the presumptuous spirit of the times, I long sought to hold that other spirit away from me. But I did not consider that the spirit of the depths from time immemorial and for all the future possesses a greater power than the spirit of this time, who changes with the generations.
    The spirit of the depths has subjugated all pride and arrogance to the power of judgment. He took away my belief in science, he robbed me of the joy of explaining and ordering things, and he let devotion to the ideals of this time die out in me. He forced me down to the last and simplest things.

1.010 - Self-Control - The Alpha and Omega of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The act of self-control is the return of consciousness to a higher selfhood from a lower one. It is a rise from self to self, we may call it from the self that is involved in externality and objectivity, to a self that is less involved in this manner a return from objectivity to subjectivity through higher and higher degrees of ascent. But this process becomes extremely difficult on account of our weddedness to the senses. We have been habituated to look at things only through the senses, and we have no other way of knowing or judging. We immediately pass a judgement on anything that is seen with the eyes it is there in such-and-such a condition, it has such-and-such a value, it is real in this percentage. Our judgement of value and reality depends, therefore, unfortunately for us, on our sense-perceptions, so that external relationships are mistaken by us as realities. A reality is not a relationship; it is an existence by itself. So, self-control is a return of consciousness from its life of relationships, to a higher form of life where relationships become less and less palpable.
  The whole difficulty is in self-control, and this is the alpha and omega of yoga everything is here. It is practically impossible for ordinary people, because consciousness is involved there. If anything else had been involved, we would have done something. We ourselves are involved that is the meaning of consciousness getting involved and if we are involved in mistaken activity, how are we to rectify this activity? We are involved in this wrong action, and who is to rectify this wrong action? Not someone else that someone else cannot do anything in a matter where we are involved. This is the difficulty of self-control. It is not control by somebody; it is control by the self. It is control of oneself by oneself, and nothing can be more difficult in this world than this effort. But once we taste the joy of self-control, we will not like to taste even milk and honey in this world.

1.011 - Hud, #Quran, #unset, #Zen
  91. They said, “O Shuaib, we do not understand much of what you say, and we see that you are weak among us. Were it not for your tribe, we would have stoned you. You are of no value to us.”
  92. He said, “O my people, is my tribe more important to you than God? And you have turned your backs on Him? My Lord comprehends everything you do.”

1.012 - Joseph, #Quran, #unset, #Zen
  20. And they sold him for a cheap price—a few coins—they considered him to be of little value.
  21. The Egyptian who bought him said to his wife, “Take good care of him; he may be useful to us, or we may adopt him as a son.” We thus established Joseph in the land, to teach him the interpretation of events. God has control over His affairs, but most people do not know.

1.012 - Sublimation - A Way to Reshuffle Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  But vairagya is not an abandonment of things in the world. It is an abandonment of false values, the wrong interpretation of things, and a misconstruing of one's relationship with everything around oneself. It is this erroneous notion about things around oneself that is the reason for attachments, aversions, likes, dislikes, and what not. So also is the principle of self-control. A rejection of an existent value is impossible. This is very important to remember. Anything that is real cannot be rejected. If we think that the world is real, we cannot abandon it - the question of abandoning it does not arise. Anything which has already been declared to be real cannot be abandoned. How can we abandon real things? So, also, if self-control or self-restraint implies a withdrawal of consciousness from those things or values which are real and external to oneself, then it is impossible, because the consciousness or the mind which is expected to withdraw itself from externals will insist that abandonment of real values is impracticable and unadvisable.
  Here we have not merely an effort of the will, but an educative process of the understanding. Understanding plays a very serious role in every walk of life. When the understanding is clear, the will can be applied in its implementation. But, the will is not to be applied bereft of understanding. Otherwise, that which the understanding has not accepted as correct will react upon us it will have a deleterious effect upon the entire system. That which the understanding or the reason cannot accept, our whole personality will not accept, and that which we cannot accept cannot become part of our nature; and thus, a new difficulty will be created.
  So, in the process of practice of yoga, whose essential ingredient is self-control or self-restraint, what is expected is a gradual blossoming of the flower of consciousness into a deeper insight into the nature of things, tending towards a wider experience, rather than a forceful suppression of really perceived values or a crushing of desires for things which are expected to bring about real satisfaction to the individual personality. This is a very important aspect which many seekers may miss due to their enthusiasm.
  In our system, the culture of Bharatvarsha, four aims of existence are always emphasised dharma, artha, kama and moksha. None of them can be ignored. There are people who are fired up with an enthusiasm for moksha, and under this impulse of a love for moksha or salvation of the soul, an immature mind may apply the wrong technique of forcing the will to abandon the real values of life, namely dharma, artha and kama, under the impression that they are obstacles to the salvation of the soul or the liberation of the spirit. Most people commit this mistake, and so they achieve neither anything in this world nor anything in the other world they live a miserable life. They have not been properly instructed, and so have taken a wrong direction altogether.
  The culture of yoga does not tell us to reject, abandon, or to cut off anything if it is real, because the whole question is an assessment of values, and reality is, of course, the background of every value. What is achieved in spiritual education is a rise of consciousness from a lower degree of reality to a higher degree of reality, and in no degree is there a rejection of reality. It is only a growth from a lower level to a higher one. So when we go to the higher degree of reality, we are not rejecting the lower degree of reality, but rather we have overcome it. We have transcended it, just as when a student goes to a higher class in an educational career, that higher class transcends the lower degrees of kindergarten, first standard, second standard and third standard, but it does not reject them. Rejection is not what is implied; rather it is an absorption of values into a higher inclusive condition of understanding, insight and education.
  Yoga is a process of education. The principles of dharma, artha and kama are preparatory processes for the readiness of the soul to catch the spirit of salvation. How can we get salvation from bondage if bondage is really there? A real bondage cannot be escaped; if bondage is real, we have to remain in it forever. We already take for granted that bondage is real, which is why we want to run away from it; but running away from real bondage is impossible. There is no escapism in yoga that is impossible. There is always a conditioning of the mind to the states of understanding. Again it must be emphasised that where we have not understood a principle, we will not be able to master it.
  The principles of dharma, artha and kama are temporal values. They may not be eternal values, but many religions of the world commit the blunder of imagining that the eternal is different from the temporal. All religions, we may say, have an idea that God is outside the world and, therefore, temporal values have no connection with religious values. This misinterpretation of religion, and wrong emphasis laid on the so-called spiritual values of an otherworldly character, have led to a conflict between the social values of life and the religious and spiritual values of life.
  We are not to bring about a conflict in life, because spirituality is not in favour of any kind of conflict, whether it is inside or outside. So when we are exerting to control ourselves and to educate ourselves in a higher sense, either in society or in our personal lives, we are not creating any kind of split of consciousness, either social or personal. Rather, we are rising to a higher integrated condition where we have grown into a larger personality, so that in no step that we have taken have we lost anything, nor have we created tension anywhere. All stages of spiritual practice are freedoms attained from tension of every kind. A spiritual genius, even a spiritual seeker, does not create tension anywhere, either externally in society or in one's own self. Whenever we feel tension, we must understand that we have committed a mistake in our practice. What is the mistake.
  The mistake is in believing that something is real, and yet not wanting it on account of a traditional attitude towards it that has been religiously introduced. The tradition of religion tells us that something is wrong, though we do not believe it. This is the difficulty. "My feelings say that something is okay, but religion says it is not okay. So I have a split between myself and the religious values." The religious novitiate then becomes a neurotic, an unhappy person, because in the cloister and the monastery he has a world of his own which is in conflict with the world outside. He has been told by religion that the world outside is wrong and the world inside the monastery is right, but he does not believe it. Oh, this is a horror that we cannot believe it and yet we are told to accept it. This is a kind of tyranny. Religion can become a tyrant; it can become a kind of dictator's order. But religion is far from dictatorship this is an important point to remember. Religion is not a dictator. Spirituality is not a tyrant. It is not asking us to do something because it says so. It is again to be emphasised that it is a process of inward adjustment to higher values by way of a positive education.
  In the practice of yoga, in the understanding of vairagya, in self-control which is yoga, one should not be too enthusiastic. Over-enthusiasm is bad because it is mostly emotional, coupled with a kind of will-force but bereft of understanding, which creates a conflict psychologically and, consequently, even socially. It is better that a student takes note of all his desires. "Have I a desire?" It is no use saying, "I have no desire." If we have really no desires it is okay very good, and so much the better but we should be sure that we have no desires.
  --
  Perceptions need not always be correct, though perceptions may insist that as long as they are there, the object is real. As long as the perceptions are there, their objects certainly will look real. Otherwise, it would not be a perception. But is the perception correct? This is the question. Here we raise a very fundamental question which is philosophical, and even deeper than philosophical. When the emotion, the consciousness, directs itself towards an object for the achievement of its purpose, is it being motivated by a correct perception of values, or is it blundering in its attitude towards things due to certain other factors? Perhaps it is mistaken. Yet it will not accept the mistake as long as it sees things by an identification of itself with the object in front of it.
  Here, we feel that the withdrawal of consciousness from its object would be something like tearing off our own skin from our body. How can we tear off our own skin? It would be terrible, but this is what is happening when we practise self-control. We are tearing off our flesh, and it is so painful. But the pain is lessened if the consciousness is properly educated and made to reasonably accept the background of its attitudes and the incorrectness of its perceptions, for reasons which are superior to the one that it is adopting at the present moment.

1.013 - Defence Mechanisms of the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  What is this peculiar situation? The situation, precisely, is a misplacement of the values of life by a limitation of consciousness to a location called the individual. Therefore, yo buddhe paratastu sa there is something higher than the buddhi (the intellect) and the mind, in which we have to take refuge in order that even the mind may be directed along proper channels. Inasmuch as the mind is the general who orders the senses, if it has been instructed properly and advised well, then naturally it will give instructions to the senses accordingly. It comes finally to this: we have to take refuge in the Self not in the individual self, but in the higher self, whose principle alone can regenerate the mind and remove the miscalculated attitudes of the mind in respect of things, consequently enabling the mind to properly direct the senses in a desirable direction.
  The special term used in the Yoga Vasishtha for this kind of practice of the principle of the Self behind all things is 'brahmabhyasa'. Brahmabhyasa or atmabhyasa is the practice of the presence of God. A Christian mystic called Brother Lawrence used to practise this technique called 'The Practice of the Presence of God'. The technique involved the practise of the presence of God in everything. It is quite clear that the recognition of the presence of God in things will prevent us from going wrong because, in the presence of God, we would not do anything undesirable. So the recognition of the presence of God in all things is the final remedy for the errors of the mind, and subsequently, of course, of the mistaken movements of the senses.

1.01 - About the Elements, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  The analysis of the elements will also be discussed and the great practical value of them underlined, so that every scientist, whether he be a chemist, a physician, a magnetizer, an occultist, a magician, a mystic, a quabbalist or a yogi, etc., can derive his practical benefit from it. Should I succeed in teaching the reader so far that he is able to deal with the subject in the proper way and to find the practical key to the branch of knowledge most suitable for him, I will be glad to see that the purpose of my book has been fulfiled.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  remained closed to spiritual values, forced as they felt to
  comply with the positivism of their academic environment
  --
  dition and its values that, when writing the Arya, he used
  the term gnosis time and again as equivalent to the term

1.01 - A NOTE ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  phogeny) value of moral action, and (b) to accept the organic na-
  ture of interindividual relationships. We shall then see that a vast
  --
  that it expresses itself in a specific evolution of the moral value of our ac-
  tions (that is to say, by the modification of what is most living within

1.01 - Appearance and Reality, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Hylas has hitherto believed in matter, but he is no match for Philonous, who mercilessly drives him into contradictions and paradoxes, and makes his own denial of matter seem, in the end, as if it were almost common sense. The arguments employed are of very different value: some are important and sound, others are confused or quibbling. But Berkeley retains the merit of having shown that the existence of matter is capable of being denied without absurdity, and that if there are any things that exist independently of us they cannot be the immediate objects of our sensations.
  There are two different questions involved when we ask whether matter exists, and it is important to keep them clear. We commonly mean by

1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  One may almost doubt if the wisest man has learned any thing of absolute value by living. Practically, the old have no very important advice to give the young, their own experience has been so partial, and their lives have been such miserable failures, for private reasons, as they must believe; and it may be that they have some faith left which belies that experience, and they are only less young than they were. I have lived some thirty years on this planet, and I have yet to hear the first syllable of valuable or even earnest advice from my seniors. They have told me nothing, and probably cannot tell me any thing to the purpose. Here is life, an experiment to a great extent untried by me; but it does not avail me that they have tried it. If I have any experience which I think valuable, I am sure to reflect that this my
  Mentors said nothing about.
  --
  The soil, it appears, is suited to the seed, for it has sent its radicle downward, and it may now send its shoot upward also with confidence. Why has man rooted himself thus firmly in the earth, but that he may rise in the same proportion into the heavens above?for the nobler plants are valued for the fruit they bear at last in the air and light, far from the ground, and are not treated like the humbler esculents, which, though they may be biennials, are cultivated only till they have perfected their root, and often cut down at top for this purpose, so that most would not know them in their flowering season.
  I do not mean to prescribe rules to strong and valiant natures, who will mind their own affairs whether in heaven or hell, and perchance build more magnificently and spend more lavishly than the richest, without ever impoverishing themselves, not knowing how they live,if, indeed, there are any such, as has been dreamed; nor to those who find their encouragement and inspiration in precisely the present condition of things, and cherish it with the fondness and enthusiasm of lovers,and, to some extent, I reckon myself in this number; I do not speak to those who are well employed, in whatever circumstances, and they know whether they are well employed or not;but mainly to the mass of men who are discontented, and idly complaining of the hardness of their lot or of the times, when they might improve them. There are some who complain most energetically and inconsolably of any, because they are, as they say, doing their duty. I also have in my mind that seemingly wealthy, but most terribly impoverished class of all, who have accumulated dross, but know not how to use it, or get rid of it, and thus have forged their own golden or silver fetters.
  --
  _poor_ civilized man, while the savage, who has them not, is rich as a savage? If it is asserted that civilization is a real advance in the condition of man, and I think that it is, though only the wise improve their advantages,it must be shown that it has produced better dwellings without making them more costly; and the cost of a thing is the amount of what I will call life which is required to be exchanged for it, immediately or in the long run. An average house in this neighborhood costs perhaps eight hundred dollars, and to lay up this sum will take from ten to fifteen years of the laborers life, even if he is not encumbered with a family;estimating the pecuniary value of every mans labor at one dollar a day, for if some receive more, others receive less;so that he must have spent more than half his life commonly before _his_ wigwam will be earned. If we suppose him to pay a rent instead, this is but a doubtful choice of evils. Would the savage have been wise to exchange his wigwam for a palace on these terms?
  It may be guessed that I reduce almost the whole advantage of holding this superfluous property as a fund in store against the future, so far as the individual is concerned, mainly to the defraying of funeral expenses. But perhaps a man is not required to bury himself.
  --
  When I consider my neighbors, the farmers of Concord, who are at least as well off as the other classes, I find that for the most part they have been toiling twenty, thirty, or forty years, that they may become the real owners of their farms, which commonly they have inherited with encumbrances, or else bought with hired money, and we may regard one third of that toil as the cost of their houses,but commonly they have not paid for them yet. It is true, the encumbrances sometimes outweigh the value of the farm, so that the farm itself becomes one great encumbrance, and still a man is found to inherit it, being well acquainted with it, as he says. On applying to the assessors, I am surprised to learn that they cannot at once name a dozen in the town who own their farms free and clear. If you would know the history of these homesteads, inquire at the bank where they are mortgaged. The man who has actually paid for his farm with labor on it is so rare that every neighbor can point to him. I doubt if there are three such men in
  Concord. What has been said of the merchants, that a very large majority, even ninety-seven in a hundred, are sure to fail, is equally true of the farmers. With regard to the merchants, however, one of them says pertinently that a great part of their failures are not genuine pecuniary failures, but merely failures to fulfil their engagements, because it is inconvenient; that is, it is the moral character that breaks down. But this puts an infinitely worse face on the matter, and suggests, beside, that probably not even the other three succeed in saving their souls, but are perchance bankrupt in a worse sense than they who fail honestly. Bankruptcy and repudiation are the springboards from which much of our civilization vaults and turns its somersets, but the savage stands on the unelastic plank of famine. Yet the Middlesex
  --
   beside produce consumed and on hand at the time this estimate was made of the value of $4.50,the amount on hand much more than balancing a little grass which I did not raise. All things considered, that is, considering the importance of a mans soul and of to-day, notwithstanding the short time occupied by my experiment, nay, partly even because of its transient character, I believe that that was doing better than any farmer in Concord did that year.
  The next year I did better still, for I spaded up all the land which I required, about a third of an acre, and I learned from the experience of both years, not being in the least awed by many celebrated works on husbandry, Arthur Young among the rest, that if one would live simply and eat only the crop which he raised, and raise no more than he ate, and not exchange it for an insufficient quantity of more luxurious and expensive things, he would need to cultivate only a few rods of ground, and that it would be cheaper to spade up that than to use oxen to plough it, and to select a fresh spot from time to time than to manure the old, and he could do all his necessary farm work as it were with his left hand at odd hours in the summer; and thus he would not be tied to an ox, or horse, or cow, or pig, as at present. I desire to speak impartially on this point, and as one not interested in the success or failure of the present economical and social arrangements. I was more independent than any farmer in Concord, for I was not anchored to a house or farm, but could follow the bent of my genius, which is a very crooked one, every moment. Beside being better off than they already, if my house had been burned or my crops had failed, I should have been nearly as well off as before.
  --
  4th to March 1st, the time when these estimates were made, though I lived there more than two years,not counting potatoes, a little green corn, and some peas, which I had raised, nor considering the value of what was on hand at the last date, was
    Rice,................... $ 1.73
  --
  These statistics, however accidental and therefore uninstructive they may appear, as they have a certain completeness, have a certain value also. Nothing was given me of which I have not rendered some account.
  It appears from the above estimate, that my food alone cost me in money about twenty-seven cents a week. It was, for nearly two years after this, rye and Indian meal without yeast, potatoes, rice, a very little salt pork, molasses, and salt, and my drink water. It was fit that I should live on rice, mainly, who loved so well the philosophy of India.
  --
  I think the fall from the farmer to the operative as great and memorable as that from the man to the farmer;and in a new country, fuel is an encumbrance. As for a habitat, if I were not permitted still to squat, I might purchase one acre at the same price for which the land I cultivated was soldnamely, eight dollars and eight cents. But as it was, I considered that I enhanced the value of the land by squatting on it.
  There is a certain class of unbelievers who sometimes ask me such questions as, if I think that I can live on vegetable food alone; and to strike at the root of the matter at once,for the root is faith,I am accustomed to answer such, that I can live on board nails. If they cannot understand that, they cannot understand much that I have to say.
  --
  As I preferred some things to others, and especially valued my freedom, as I could fare hard and yet succeed well, I did not wish to spend my time in earning rich carpets or other fine furniture, or delicate cookery, or a house in the Grecian or the Gothic style just yet. If there are any to whom it is no interruption to acquire these things, and who know how to use them when acquired, I relinquish to them the pursuit. Some are industrious, and appear to love labor for its own sake, or perhaps because it keeps them out of worse mischief; to such I have at present nothing to say. Those who would not know what to do with more leisure than they now enjoy, I might advise to work twice as hard as they do,work till they pay for themselves, and get their free papers. For myself I found that the occupation of a day-laborer was the most independent of any, especially as it required only thirty or forty days in a year to support one. The laborers day ends with the going down of the sun, and he is then free to devote himself to his chosen pursuit, independent of his labor; but his employer, who speculates from month to month, has no respite from one end of the year to the other.
  In short, I am convinced, both by faith and experience, that to maintain ones self on this earth is not a hardship but a pastime, if we will live simply and wisely; as the pursuits of the simpler nations are still the sports of the more artificial. It is not necessary that a man should earn his living by the sweat of his brow, unless he sweats easier than I do.
  --
  I would not subtract any thing from the praise that is due to philanthropy, but merely demand justice for all who by their lives and works are a blessing to mankind. I do not value chiefly a mans uprightness and benevolence, which are, as it were, his stem and leaves. Those plants of whose greenness withered we make herb tea for the sick, serve but a humble use, and are most employed by quacks. I want the flower and fruit of a man; that some fragrance be wafted over from him to me, and some ripeness flavor our intercourse. His goodness must not be a partial and transitory act, but a constant superfluity, which costs him nothing and of which he is unconscious. This is a charity that hides a multitude of sins. The philanthropist too often surrounds mankind with the remembrance of his own cast-off griefs as an atmosphere, and calls it sympathy. We should impart our courage, and not our despair, our health and ease, and not our disease, and take care that this does not spread by contagion. From what southern plains comes up the voice of wailing? Under what latitudes reside the hea then to whom we would send light? Who is that intemperate and brutal man whom we would redeem? If any thing ail a man, so that he does not perform his functions, if he have a pain in his bowels even,for that is the seat of sympathy,he forthwith sets about reforming the world.
  Being a microcosm himself, he discovers, and it is a true discovery, and he is the man to make it,that the world has been eating green apples; to his eyes, in fact, the globe itself is a great green apple, which there is danger awful to think of that the children of men will nibble before it is ripe; and straightway his drastic philanthropy seeks out the Esquimaux and the Patagonian, and embraces the populous

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  It is true that an antique language, obsolete words, - Yaska counts more than four hundred of which he did not know the meaning, - and often a difficult and out-of-date diction helped to obscure their meaning; the loss of the sense of their symbols, the glossary of which they kept to themselves, made them unintelligible to later generations; even in the time of the Upanishads the spiritual seekers of the age had to resort to initiation and meditation to penetrate into their secret knowledge, while the scholars afterwards were at sea and had to resort to conjecture and to concentrate on a mental interpretation or to explain by myths, by the legends of the Brahmanas themselves often symbolic and obscure. But still to make this discovery will be the sole way of getting at the true sense and the true value of the Veda. We must take seriously the hint of Yaska, accept the Rishi's description of the Veda's contents as "seer-wisdoms, secret words", and look for whatever clue we can find to this ancient wisdom. Otherwise the Veda must remain for ever a sealed book; grammarians, etymologists, scholastic conjectures will not open to us the sealed chamber.
  For it is a fact that the tradition of a secret meaning and a mystic wisdom couched in the Riks of the ancient Veda was as old as the Veda itself. The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of consciousness and contained this secret knowledge. The words of the Veda could only be known in their true meaning by one who was himself a seer or mystic; from others the verses withheld their hidden knowledge. In one of Vamadeva's hymns in the fourth Mandala (IV.3.16) the Rishi describes himself as one illumined expressing through his thought and speech words of guidance, "secret words" - nin.ya vacamsi - "seer-wisdoms that utter their inner meaning to the seer" - kavyani kavaye nivacana. The Rishi Dirghatamas speaks of the Riks, the Mantras of the Veda, as existing "in a supreme ether, imperishable and immutable in which all the gods are seated", and he adds "one who knows not That what shall he do with the Rik?" (I.164.39) He further alludes to four planes from which the speech issues, three of them hidden in the secrecy while the fourth is human, and from there comes the ordinary word; but the word and thought of the Veda belongs to the higher planes (I.164.45).

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  Today, at least in Western civilization, both modes survive only as deteriorated and consequently dubious variants. This is evident from the sociological and anthropological questions currently discussed in the Occidental forum; only questions that are unresolved are discussed with the vehemence characteristic of these discussions. The current situation manifests on the one hand an egocentric individualism exaggerated to extremes and desirous of.possessing everything, while on the other it manifests an equally extreme collectivism that promises the total fulfillment of mans being. In the latter instance we find the utter abnegation of the individual valued merely as an object in the human aggregate; in the former a hyper-valuation of the individual who, despite his limitations, is permitted everything. This deficient, that is destructive, antithesis divides the world into two warring camps, not just politically and ideologically, but in all areas of human endeavor.
  Since these two ideologies are now pressing toward their limits we can assume that neither can prevail in the long run. When any movement tends to the extremes it leads away from the center or nucleus toward eventual destruction at the outer limits where the connections to the life-giving center finally are severed. It would seem that today the connections are already broken, for it is increasingly evident that the individual is being driven into isolation while the collective degenerates into mere aggregation. These two conditions, isolation and aggregation, are in fact clear indications that individualism and collectivism have now become deficient.

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   and applies equally to exceptional circumstances and to the daily affairs of life. The student must seek the power of confronting himself, at certain times, as a stranger. He must stand before himself with the inner tranquility of a judge. When this is attained, our own experiences present themselves in a new light. As long as we are interwoven with them and stand, as it were, within them, we cling to the non-essential just as much as to the essential. If we attain the calm inner survey, the essential is severed from the non-essential. Sorrow and joy, every thought, every resolve, appear different when we confront ourselves in this way. It is as though we had spent the whole day in a place where we beheld the smallest objects at the same close range as the largest, and in the evening climbed a neighboring hill and surveyed the whole scene at a glance. Then the various parts appear related to each other in different proportions from those they bore when seen from within. This exercise will not and need not succeed with present occurrences of destiny, but it should be attempted by the student in connection with the events of destiny already experienced in the past. The value of
   p. 23
  --
  Through such meditation a complete transformation takes place in the student. He begins to form quite new conceptions of reality. All things acquire a fresh value for him. It cannot be repeated too often that this transformation
   p. 32

1.01 - Introduction, #unset, #Arthur C Clarke, #Fiction
  The mind that looks deeply into existence, finds there no shadow but that of appearances, and the most obscure and infinitesimal of these can uncover to its search sovereign realities, once it has accustomed its gaze to the light of the mystery which every appearance conceals. Where the indifferent sees only a valueless object or a fortuitous and unimportant detail, the thinker whom no coverings can deceive, is able to detect one of the signs by which eternal laws yield up their secret. A stone that falls, a ripe fruit that opens, become to his vision initiating symbols, keys to a supreme knowledge. By relativities that all disdain, the Absolute delivers up to him the secrets reserved for the sages.
  For him the very darkness becomes light, because all is light. But what light can be sufficient for eyes that keep themselves closed, for the mind which remains sealed?
  --
  It is the manner-such as our senses understand it-in which a totality of particular activities reacts in relation to the all, that is manifest to our eyes in each element of the reality, whether that element be an object or a being. So too it is the relation between their modes of action and ours that permits us to differentiate ourselves from all that is other than ourselves and determines for us the character, the forms, the values, the accidents of all that environs us.
  The attempt to explain the world by the things that we see, is therefore vain; it is these, on the contrary, that find their explanation in those that we do not see. To find the causes of thing we must turn our regard not on the visible, but on the invisible.

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  action is a place of value, a place where all things have meaning. This meaning, which is shaped as a
  consequence of social interaction, is implication for action, or at a higher level of analysis implication
  --
  anyone who sufficiently embodies the oft-implicit values and ideals that protect us from disorder and lead
  us on. Like the medieval individual, we do not even need the person to generate such affect. The icon will
  --
  characterized by their relevance or value (which is impact on affect). Description of this relevance took
  narrative form, mythic form as in the example drawn from Jung, where the sulphuric aspect of the suns
  --
  continue to govern every aspect of the actual individual behavior and basic values of the typical Westerner
   even if he is atheistic and well-educated; even if his abstract notions and utterances appear iconoclastic.
  --
  others15) remain predicated on mythic notions of individual value intrinsic right and responsibility
  despite scientific evidence of causality and determinism in human motivation. Finally, in his mind even
  --
  our experience has meaning as if our activities have transcendent value but we are unable to justify this
  belief intellectually. We have become trapped by our own capacity for abstraction: it provides us with
  --
  their value, their motivational significance. The Sky (An) and the Earth (Ki) of the Sumerians are not the
  sky and earth of modern man, therefore; they are the Great Father and Mother of all things [including the
  --
  are familiar with scientific thinking, and value it highly so we tend to presume that that is all there is to
  thinking (that all other forms of thought are approximations, at best, to the ideal of scientific thought).
  But this is not accurate. Thinking also and more fundamentally is specification of value is specification of
  implication for behavior. This means that categorization, with regards to value determination (or even
  perception) of what constitutes a single thing, or class of things is the act of grouping together according
  --
  The Sumerians were concerned, above all, with how to act (with the value of things). Their descriptions
  of reality (to which we attri bute the qualities of proto-science) in fact comprised their summary of the
  --
  determination of value to consideration of what should be, to specification of the direction that things
  should take (which means, to description of the future we should construct, as a consequence of our
  --
  contrasted to an infinite set of alternatives. If we will live, we must act. Acting, we value. Lacking
  omniscience, painfully, we must make decisions, in the absence of sufficient information. It is, traditionally
  --
  those who enact them and profess their value. Perhaps this is because planned, logical and intelligible
  systems fail to make allowance for the irrational, transcendent, incomprehensible and often ridiculous
  --
  and explicit values of almost everyone who has ever lived. These myths are centrally and properly
  concerned with the nature of successful human existence. Careful comparative analysis of this great body

1.01 - MAXIMS AND MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  Spirit. Only those thoughts that come by walking have any value.
  There are times when we psychologists are like horses, and grow

1.01 - Newtonian and Bergsonian Time, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  would not be of the slightest value to anyone, and would at most
  represent an extremely transitory state. What really concerns

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  There are, however, in our times certain weak persons and indifferent to religious truth for the most part, who in the guise of soofees,1 after learning a few of their obscure phrases and ornamenting themselves with their cap and robes, treat knowledge and the doctors of the law2 as inimical to themselves, and continually find fault with them. They are devils and deserve judicial death. They are enemies of God, and of the apostle of God. For God has extolled knowledge and the doctors of the law; and the [33] established way of salvation, with which God has inspired the prophets, has its basis in external knowledge. These miserable and weak men, since they have no acquaintance with science, and no education, and knowledge of external things, why should they indulge in such corrupt fancies, and unfounded language? They resemble, beloved, a person who having heard it said that alchemy was of more value than gold, because that whatsoever thing should be touched with the philosophers' stone would turn to gold, should be proud of the idea and should be carried away with a passion for alchemy. And when gold in full bags is offered him, he replies : "Shall I turn my attention to gold, when I am dissolving the philosophers' stone?" And he finishes with being deprived of the gold, and with only hearing the name of the philosophers' stone. He becomes forever a miserable, destitute, and naked vagabond, who wastes his life upon alchemy.
  The science then of revelation, or of infused spiritual knowledge, resembles alchemy, and the science of the doctors of the law resembles gold; but it is folly and pure loss not to accept and be satisfied with solid gold, on account of one's ardor to discover the philosophers' stone, which latter knowledge is not acquired by one in a thousand.

1.01 - ON THE THREE METAMORPHOSES, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  and thus speaks the mightiest of all dragons: "All value
  of all things shines on me. All value has long been
  created, and I am all created value. Verily, there shall
  be no more 'I will.'" Thus speaks the dragon.
  --
  To create new values-that even the lion cannot do;
  but the creation of freedom for oneself for new creation-that is within the power of the lion. The creation of freedom for oneself and a sacred "No" even to
  --
  assume the right to new values-that is the most terrifying assumption for a reverent spirit that would bear
  much. Verily, to him it is preying, and a matter for a

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It may therefore be useful in approaching an ancient Scripture, such as the Veda, Upanishads or Gita, to indicate precisely the spirit in which we approach it and what exactly we think we may derive from it that is of value to humanity and its future. First of all, there is undoubtedly a Truth one and eternal which we are seeking, from which all other truth derives, by the light of which all other truth finds its right place, explanation and relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in any single philosophy or scripture or uttered altogether and for ever by any one teacher, thinker, prophet or Avatar. Nor has it been wholly found by us if our view of it necessitates the intolerant exclusion of the truth underlying other systems; for when we reject passionately, we mean simply that we cannot appreciate and explain. Secondly, this Truth, though it is one and eternal, expresses itself in Time and through the mind of man; therefore every Scripture must necessarily contain two elements, one temporary, perishable, belonging to the ideas of the period and country in which it was produced, the other eternal and imperishable and applicable in all ages and countries. Moreover, in the statement of the Truth the actual form given to it, the system and arrangement, the metaphysical and intellectual mould, the precise expression used must be largely subject to the mutations of Time and cease to have the same force; for the human intellect modifies itself always; continually dividing and putting together it is obliged to shift its divisions continually and to rearrange its syntheses; it is always leaving old expression and symbol for new or, if it uses the old, it so changes its connotation or at least
  Our Demand and Need from the Gita
   its exact content and association that we can never be quite sure of understanding an ancient book of this kind precisely in the sense and spirit it bore to its contemporaries. What is of entirely permanent value is that which besides being universal has been experienced, lived and seen with a higher than the intellectual vision.
  I hold it therefore of small importance to extract from the

1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  It is not given to all of us to be harmonious in the building up of our characters in this life: yet we know that that character is of the noblest type in which all these three knowledge and love and Yoga are harmoniously fused. Three things are necessary for a bird to fly the two wings and the tail as a rudder for steering. Jnana (Knowledge) is the one wing, Bhakti (Love) is the other, and Yoga is the tail that keeps up the balance. For those who cannot pursue all these three forms of worship together in harmony and take up, therefore, Bhakti alone as their way, it is necessary always to remember that forms and ceremonials, though absolutely necessary for the progressive soul, have no other value than taking us on to that state in which we feel the most intense love to God.
  There is a little difference in opinion between the teachers of knowledge and those of love, though both admit the power of Bhakti. The Jnanis hold Bhakti to be an instrument of liberation, the Bhaktas look upon it both as the instrument and the thing to be attained. To my mind this is a distinction without much difference. In fact, Bhakti, when used as an instrument, really means a lower form of worship, and the higher form becomes inseparable from the lower form of realisation at a later stage. Each seems to lay a great stress upon his own peculiar method of worship, forgetting that with perfect love true knowledge is bound to come even unsought, and that from perfect knowledge true love is inseparable.

1.01 - Principles of Practical Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  individuality of the sufferer has the same value, the same right to exist, as
  that of the doctor, and consequently that every development in the patient is

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The lack of a suitable vocabulary and an adequate frame of reference, and the absence of any strong and sustained desire to invent these necessary instruments of though there are two sufficient reasons why so many of the almost endless potentialities of the human mind remained for so long unactualized. Another and, on its own level, equally cogent reason is this: much of the worlds most original and fruitful thinking is done by people of poor physique and of a thoroughly unpractical turn of mind. Because this is so, and because the value of pure thought, whether analytical or integral, has everywhere been more or less clearly recognized, provision was and still is made by every civilized society for giving thinkers a measure of protection from the ordinary strains and stresses of social life. The hermitage, the monastery, the college, the academy and the research laboratory; the begging bowl, the endowment, patronage and the grant of taxpayers moneysuch are the principal devices that have been used by actives to conserve that rare bird, the religious, philosophical, artistic or scientific contemplative. In many primitive societies conditions are hard and there is no surplus wealth. The born contemplative has to face the struggle for existence and social predominance without protection. The result, in most cases, is that he either dies young or is too desperately busy merely keeping alive to be able to devote his attention to anything else. When this happens the prevailing philosophy will be that of the hardy, extraverted man of action.
  All this sheds some lightdim, it is true, and merely inferentialon the problem of the perennialness of the Perennial Philosophy. In India the scriptures were regarded, not as revelations made at some given moment of history, but as eternal gospels, existent from everlasting to everlasting, inasmuch as coeval with man, or for that matter with any other kind of corporeal or incorporeal being possessed of reason. A similar point of view is expressed by Aristotle, who regards the fundamental truths of religion as everlasting and indestructible. There have been ascents and falls, periods (literally roads around or cycles) of progress and regress; but the great fact of God as the First Mover of a universe which partakes of His divinity has always been recognized. In the light of what we know about prehistoric man (and what we know amounts to nothing more than a few chipped stones, some paintings, drawings and sculptures) and of what we may legitimately infer from other, better documented fields of knowledge, what are we to think of these traditional doctrines? My own view is that they may be true. We know that born contemplatives in the realm both of analytic and of integral thought have turned up in fair numbers and at frequent intervals during recorded history. There is therefore every reason to suppose that they turned up before history was recorded. That many of these people died young or were unable to exercise their talents is certain. But a few of them must have survived. In this context it is highly significant that, among many contemporary primitives, two thought-patterns are foundan exoteric pattern for the unphilosophic many and an esoteric pattern (often monotheistic, with a belief in a God not merely of power, but of goodness and wisdom) for the initiated few. There is no reason to suppose that circumstances were any harder for prehistoric men than they are for many contemporary savages. But if an esoteric monotheism of the kind that seems to come natural to the born thinker is possible in modern savage societies, the majority of whose members accept the sort of polytheistic philosophy that seems to come natural to men of action, a similar esoteric doctrine might have been current in prehistoric societies. True, the modern esoteric doctrines may have been derived from higher cultures. But the significant fact remains that, if so derived, they yet had a meaning for certain members of the primitive society and were considered valuable enough to be carefully preserved. We have seen that many thoughts are unthinkable apart from an appropriate vocabulary and frame of reference. But the fundamental ideas of the Perennial Philosophy can be formulated in a very simple vocabulary, and the experiences to which the ideas refer can and indeed must be had immediately and apart from any vocabulary whatsoever. Strange openings and theophanies are granted to quite small children, who are often profoundly and permanently affected by these experiences. We have no reason to suppose that what happens now to persons with small vocabularies did not happen in remote antiquity. In the modern world (as Vaughan and Traherne and Wordsworth, among others, have told us) the child tends to grow out of his direct awareness of the one Ground of things; for the habit of analytical thought is fatal to the intuitions of integral thinking, whether on the psychic or the spiritual level. Psychic preoccupations may be and often are a major obstacle in the way of genuine spirituality. In primitive societies now (and, presumably, in the remote past) there is much preoccupation with, and a widespread talent for, psychic thinking. But a few people may have worked their way through psychic into genuinely spiritual experiencejust as, even in modern industrialized societies, a few people work their way out of the prevailing preoccupation with matter and through the prevailing habits of analytical thought into the direct experience of the spiritual Ground of things.

1.01 - the Call to Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  tied of value: like the world of the king's child, with the sudden
  disappearance into the well of the golden ball. Thereafter, even

1.01 - The Castle, #unset, #Arthur C Clarke, #Fiction
  We began to spread out the cards on the table, face up, and to give them their proper value in games, or their true meaning in the reading of fortunes. And yet none of us seemed to wish to begin playing, and still less to question the future, since we were as if drained of all future, suspended in a journey that had not ended nor was to end. There was something else we saw in those tarots, something that no longer allowed us to take our eyes from the gilded pieces of that mosaic.
  One of the guests drew the scattered cards to himself, leaving a large part of the table clear; but he did not gather them into a pack nor did he shuffle them; he took one card and placed it in front of himself. We all noticed the resemblance between his face and the face on the card, and we thought we understood that, with the card, he wanted to say "I" and that he was preparing to tell his story.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The theorist, Lamprecht, basing himself on European and particularly on German history, supposed that human society progresses through certain distinct psychological stages which he terms respectively symbolic, typal and conventional, individualist and subjective. This development forms, then, a sort of psychological cycle through which a nation or a civilisation is bound to proceed. Obviously, such classifications are likely to err by rigidity and to substitute a mental straight line for the coils and zigzags of Nature. The psychology of man and his societies is too complex, too synthetical of many-sided and intermixed tendencies to satisfy any such rigorous and formal analysis. Nor does this theory of a psychological cycle tell us what is the inner meaning of its successive phases or the necessity of their succession or the term and end towards which they are driving. But still to understand natural laws whether of Mind or Matter it is necessary to analyse their working into its discoverable elements, main constituents, dominant forces, though these may not actually be found anywhere in isolation. I will leave aside the Western thinkers own dealings with his idea. The suggestive names he has offered us, if we examine their intrinsic sense and value, may yet throw some light on the thickly veiled secret of our historic evolution, and this is the line on which it would be most useful to investigate.
  Undoubtedly, wherever we can seize human society in what to us seems its primitive beginnings or early stages,no matter whether the race is comparatively cultured or savage or economically advanced or backward,we do find a strongly symbolic mentality that governs or at least pervades its thought, customs and institutions. Symbolic, but of what? We find that this social stage is always religious and actively imaginative in its religion; for symbolism and a widespread imaginative or intuitive religious feeling have a natural kinship and especially in earlier or primitive formations they have gone always together. When man begins to be predominantly intellectual, sceptical, ratiocinative he is already preparing for an individualist society and the age of symbols and the age of conventions have passed or are losing their virtue. The symbol then is of something which man feels to be present behind himself and his life and his activities,the Divine, the Gods, the vast and deep unnameable, a hidden, living and mysterious nature of things. All his religious and social institutions, all the moments and phases of his life are to him symbols in which he seeks to express what he knows or guesses of the mystic influences that are behind his life and shape and govern or at the least intervene in its movements.

1.01 - The King of the Wood, #The Golden Bough, #James George Frazer, #Occultism
  though worthless as history, have a certain value in so far as they
  may help us to understand the worship at Nemi better by comparing it

1.01 - The Mental Fortress, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  This implacable duality which assails the whole life of mental man a life that is only the life of death is obviously insoluble at the level of the Duality. One might as well fight the right hand with the left. Yet, that is exactly what the human mind has done, without much success, at all levels of its existence, offsetting its heaven with hell, matter with spirit, individualism with collectivism, or any other isms that proliferate in this sorry system. But one does not get out by the decrees of any ism pushed to its perfection: deprived of its heaven, our earth is a poor whirling machine; deprived of its matter, our heaven is a pale nebula filled with the silent medusas of the disembodied spirit; deprived of the individual, our societies are dreadful anthills; and deprived even of his sins, the individual loses a focus of tension that helped him to grow. The fact is, no idea, however lofty it may seem, has the power to undo the Artifice for the very good reason that the Artifice has its value and season. But it has also its season, like the winged seed tumbling over the prairies, until the day it finds its propitious ground and bursts open.
  Indeed, we shall not get out through an idea but through an organic Fact.

1.01 - The Science of Living, #On Education, #The Mother, #Integral Yoga
  and action, and it is in these functions that it attains its full value and real usefulness.
   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is

1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  critical value above which, as we shall see, we pass on to life.
  There is not one term in this long series but must be regarded,

1.01 - The Three Metamorphoses, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  16:The values of a thousand years glitter on those scales, and thus speaketh the mightiest of all dragons: "All the values of things--glitter on me.
  17:All values have already been created, and all created values--do I represent. Verily, there shall be no 'I will' any more. Thus speaketh the dragon.
  18:My brethren, wherefore is there need of the lion in the spirit? Why sufficeth not the beast of burden, which renounceth and is reverent?
  19:To create new values--that, even the lion cannot yet accomplish: but to create itself freedom for new creating--that can the might of the lion do.
  20:To create itself freedom, and give a holy Nay even unto duty: for that, my brethren, there is need of the lion.
  21:To assume the right to new values--that is the most formidable assumption for a load-bearing and reverent spirit. Verily, unto such a spirit it is preying, and the work of a beast of prey.
  22:As its holiest, it once loved "Thou-shalt": now is it forced to find illusion and arbitrariness even in the holiest things, that it may capture freedom from its love: the lion is needed for this capture.

1.01 - What is Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
    (Illustration: The Banker should discover the real meaning of his existence, the real motive which led him to choose that profession. He should understand banking as a necessary factor in the economic existence of mankind, instead of as merely a business whose objects are independent of the general welfare. He should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential importance. Such a banker will prove himself superior to others; because he will not be an individual limited by transitory things, but a force of Nature, as impersonal, impartial and eternal as gravitation, as patient and irresistible as the tides. His system will not be subject to panic, any more than the law of Inverse Squares is disturbed by Elections. He will not be anxious about his affairs because they will not be his; and for that reason he will be able to direct them with the calm, clear-headed confidence of an onlooker, with intelligence unclouded by self-interest and power unimpaired by passion.)
    28. Every man has a right to fulfill his own will without being afraid that it may interfere with that of others; for if he is in his proper path, it is the fault of others if they interfere with him.

1.020 - The World and Our World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Likewise, we should not wrest the object from its connectedness with things in our perception, which is another way of judging it. A similar mistake has been committed by us we have wrested ourselves away from things. We have stood outside the scheme of things in our judgement of values, while we are already a part of the scheme of things. All perceptions, judgements and evaluations become inscrutable mysteries on account of this initial difficulty that has been created, namely, a separation of the percipient from the object with which it is organically connected, basically. For instance, a finger of the hand becomes aware of another finger of the same hand. If we were to take for granted that a particular finger of a hand has a consciousness of its own, and we conclude that it can perceive the existence of another finger of the same hand what would be its attitude? What would be the real relationship between one finger and another finger, given that one finger can see another finger outside it? We know that one finger is different from another finger. But the consciousness of one finger in respect of another finger would be charged with its basic awareness of its connectedness with the whole body, which it cannot look upon as an external object, so that even the other finger which it perceives cannot be called as a real external object, though it is an object for all practical purposes because it can be seen.
  This is perhaps the significance of perception from an organic point of view, while what happens in our case, at present, is that this organic connection between the seer and the seen is lost sight of, and we have only a mechanised form of perception where there is a false evaluation projected on the object by the mind which is perceiving it, on account of its losing contact with the vital issue which is involved in perception, namely its connectedness to the object. Whether in attachment or in aversion, the mind is not properly related to the object. It has an improper relationship with things, both in love and hatred. The impropriety of this relationship arises on account of its false disconnectedness from the object, and we cannot properly understand the way of controlling the mind if we cannot understand the relationship that the mind has with the object. It has a twofold relationship. On the one side, it stands as a perceiver of the object and is obliged to regard the object as an outside something, which is the very meaning of perception, of course. But, on the other side, there is a basic similarity of nature between the seer and the seen, which is the reason why there is the very possibility of perception at all. A consciousness of the object would be impossible if the seer of the object is basically disconnected from the object. Basic disconnection would not be permissible. An utter isolation of the subject from the object would defeat the very purpose of all perception.
  --
  If we are really one with things, then also it is the same thing. So either way, whether we emphasise the unity aspect or the diversity aspect exclusively, we find that there is no perception, and no love and hatred. Perception and love and hatred are hybrids born out of a mixed-up attitude that has arisen on account of a transference of values, by which what is meant is, a little of the unity aspect is transferred to the diversity aspect, and a little of the diversity aspect is transferred to the unity aspect, so that we live in a very utterly false world of created counterfeit circumstances. Neither do we live in unity, nor do we live in diversity. Then, where are we living.
  We have created a world of our own that is jiva srishti. Utter diversity is not possible; utter unity is also not possible. So we have created a world of our own, like trishanku svargam, and here we are ruling like masters. But inasmuch as it is not based on facts and cannot be substantiated finally on logical grounds, it shakes from the very bottom, and so we are very unhappy right from the beginning. We are unhappy when the objects are not with us, we are unhappy when the objects are with us, and we are unhappy when the objects leave us. So when are we happy? Unhappiness is there because the object has not come. Unhappiness is there because the object is there, but the fear is that it may go. So even when it is there we have a fear, "Oh, how long will it be there? I may lose it at any moment." And when the object has gone, of course, there is unhappiness. There is an undercurrent of joylessness in every experience of the individual, because the very existence of the so-called individual is itself an illogical something. It is an unwarranted assumption and something which cannot be finally justified, either logically or scientifically.

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  changes entirely the values of the latter to our consciousness.
  This self-unfolding is governed by conditions determined by

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  attributes an absolute value to any particularity in the universe,
  as if that were an object in itself and desirable in itself. All
  is enjoyable and has a value as the manifestation of the Self
  and for the sake of the Self which is manifested in it, but none

1.022 - The Pilgrimage, #Quran, #unset, #Zen
  74. They do not value God as He should be valued. God is Strong and Powerful.
  75. God chooses messengers from among the angels, and from among the people. God is Hearing and Seeing.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   This wonder-lyre has three strings, giving out a triple note or strain: there is a strain of philosophy, there is a strain of yoga and there is a strain of poetry. We may also call them values and say there is a philosophical, a yogic and a poetic value in these contemplations. The philosophical strain or value means that the things said are presented, explained to the intellect so that the human mind can seize them, understand them. The principles underlying the ideal, the fundamental ideas are elaborated in terms of reason and logical comprehension, although the subject-matter treated is in the last analysis' beyond reason and logic. For example, here is true philosophy expressed in a philosophic manner as neatly as possible.
   A quoi servirait l'homme s'il n'tait pas fait pour jeter un pont entre Ce qui est ternellement, mais qui n' est pas manifest, et ce qui est manifest, entre toutes les transcendances, toutes les splendeu-rs de la vie divine et toute l'obscure et douloureuse ignorance du monde matriel? L'homme est le lien entre ce qui doit tre et ce qui est; il est la passerelle jete sur l' abme, il est le grand X en croix, le trait d'union quaternaire. Son domicile vritable, le sige effectif de sa conscience doit tre dans le monde intermdiaire au point de jonction des quatre bras de la croix, l, o tout l'infini de l'impensable vient prendre forme prcise pour tre projet dans l'innombrable manifestation.1
  --
   We have spoken of the three notes or strains in the Prayers and Meditations. Apart from this triple theme which after all means mode or modulation in expression, there is a triplicity in depth. Along with the strains, there are strands. Besides the value or quality of the things, the thing itself is a composite reality containing different levels. It is not a single, unilateral, one-dimensional world, but it is multi-dimensional consisting of many worlds, one within another, all telescoped as it were, to form a single indivisible whole.
   Now these prayerswho prays? And to whom? These meditationswho meditates? And who is the object of the meditation? First of all there is the apparent obvious meaning, that is on the very surface. It is the Mother's own prayers offered to her own beloved Lord. It is her own personal aspiration, the preoccupation of the individual human being that she is. It is the secret story, the inner history of all that she desires, asks for, questions, all that she has 'experienced and realised and the farther more that she is to achieve, the revelations of a terrestrial creature of the particular name and form that she happens to possess. Thus for example, the very opening passage of these prayers:

1.024 - Affiliation With Larger Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The consciousness that is experienced in the waking state is superior in its degree or quality to the one that we are subjected to in dream. We are happy that we are awake, and what we are associated with is a different and secondary matter. The mere fact of getting up from sleep is a joy, because we feel that we are in a state which can be called a reality of a higher degree and inclusiveness than the lower one, which is dream. Ekatattva, or one reality, is that in which all of the lower values are included in a higher degree of comprehensiveness, just as the waking consciousness includes within itself all of the values of the dream world. Instead of contemplating upon the diverse values of the dream world, one would be content to restrict one's attention to the greater values of the waking life, because they include the lower values of dream. Although it is true that a comparison can be made between the dream life and the waking life and we feel satisfied that waking values are higher than dream values, there is no reality superior to the realities that are experienced in the waking world and, therefore, any further comparison becomes difficult. We are in a waking world, and we have not seen anything superior to this. This is the final thing that we have seen.
  Thus, any further comparison to a still higher degree of reality superior to the waking one is unthinkable to us human beings. But we sometimes find ourself in moods which give us inklings of the fact that there are things higher than what we see with our eyes. If there are not things higher than what we experience through the senses, why is it that we feel restlessness in our life? Why are we not content with things in this world? What is it that makes us feel that there should be something else, something different than what we are experiencing at present? The universal restlessness and anxiety, and the hope that is experienced by every human mind should be indicative of the presence and the possibility of something superior to the present sensory experiences.
  There cannot be hope or aspiration if something higher does not exist. It is the existence of something higher than all empirical life that draws us towards itself in a process called psychological aspiration or expectation of a better condition. Every day we expect a better state. Even a person sunk in sorrow imagines that tomorrow will be better, and that his condition may perhaps improve. It is rare to find people who are so pessimistic as to think that everything is dead wrong, and tomorrow will perhaps be worse than today. There is always a hope: "After all, tomorrow will be better. Conditions will improve, things will be better and I shall be happier." This hope is but a symbol, a significance of the existence of a condition superior to the present one. That superior condition is naturally inclusive of all the lower values. When we get something higher, we do not think of the lower not because we have lost the lower, but because in the higher we have found all that was in the lower.
  For the purpose of controlling the mind, we have to adjust ourself to the concept of a higher reality. That is what is meant by ekatattva abhyasah, by which there is pratisedha or checking of the modifications of the mind. The introduction of the concept of a higher reality into the mind can be done either by logical analysis or by reliance upon scriptural statements. Great texts like the Upanishads, the Vedas and such other mystical texts, proclaim the existence of a Universal Reality which can be reached through various grades of ascent into more and more comprehensive levels. The happiness of the human being is not supposed to be complete happiness.
  In the Brihadaranyaka Upanishad and the Taittareya Upanishad we have, for instance, an enumeration of the gradations of happiness, which is a wonderful incentive for the mind to concentrate on higher values. In the Taittariya Upanishad we are told that human happiness is the lowest kind of happiness, and not the highest happiness, as we imagine. We think that perhaps we are superior to animals, plants and stones, etc., and biologists of the modern world are likely to tell us that we are Homo sapiens, far advanced in the process of evolution, perhaps having reached the topmost level of evolution. It is not true. The Upanishad says that we are in a very low condition.
  Essentially, the Upanishad tells us that all of the happiness of mankind put together is but a jot only a drop. Let us imagine the state of happiness of a healthy, young individual who is the king of the whole world. We know that there is no such person as a king of the whole world, yet let us imagine such a person who is the emperor of the whole world. No one is in opposition to this emperor. He is vibrantly healthy and youthful, and has all the powers of enjoyment. Everything in the world is under him. What is his happiness? The happiness of this emperor of the entire world can be regarded as the lowest jot of happiness.
  --
  The urge that we feel from within to acquire more and more things, and to enjoy greater and greater degrees of happiness, is an insignia of the existence of such states where we can have that type of experience. An intellectual urge, moral urge, spiritual urge and aesthetic urge are all indications of the presence of certain values which cannot be comprehended at present by the powers of sense and reasoning. There is an irresistible desire to ask for more and more, and we cannot ask for more and more unless this 'more' exists. We will not ask for an empty thing. The idea of the more cannot arise in a mind which has not sensed the presence of that 'more' in some subtle manner. The mind has various levels of perception. Although through the conscious level it cannot directly perceive the existence of these higher levels of reality, it can sense the presence of these higher realities through other forms of apparatus that it has within, and it is due to the action of these inward sensations that it feels agonised and restless in any given condition of lower experience.
  If we are not possessed of even the least tendency to recognise a higher value of life, we will be happy we will be perfectly contented. It is the impact of a higher state of life upon the present condition of existence that is the cause for our unhappiness and restlessness. If that impact were not to be there at all, there would be no contact between the present state of existence and the future possible state. When this contact is not there, there will be no asking for it, no aspiration for it, no feeling about it and, therefore, no unhappiness about the present state of affairs. So, we should be perfectly contented, but we are not; we are unhappy. We do not want the present condition to continue because we feel that there is inadequacy, shortcoming and all sorts of ugliness which we want to overcome and rectify, but which we cannot execute and achieve unless a higher condition does exist, and becomes practicable.
  This is the conclusion arrived at by certain faculties of prehension which are operating in the subtle layers of the mind, invisible even to the mind itself in its conscious level. In our own six-foot bodily individuality, we have possibilities of the whole cosmic experience in a minute, microscopic form. The seeds of universal powers and achievements are hiddenly present in the cells of our own individual body. The vast tree of cosmic experience, the blossoming of universal realisation, is latent as a seed in the very fibre of our present individual existence. It is this that occasionally makes us brood over the possibilities of higher achievements in life and never allows us to rest contented with what we are at present. So, by these methods of self-analysis and study of scriptures, etc., we should be able to bring the mind back from its concentration on diverse realities of the sense-world and fix it upon a higher reality so that its distractions get lessened as much as possible.
  A distraction is the attention of the mind on diversity. Concentration is the withdrawal of the mind from diversity, and its attention bestowed upon a more unifying system of values. As we go higher and higher, the diversities become less and less. They all get included in a more comprehensive system, which includes all of the diversities which the mind originally perceived as independent existences. This is how the mind can be brought from its usual meanderings in the world of sense and made to concentrate itself on higher realities. By educative methods it has to be told, again and again, that a higher plane does exist and is implicit in one's own experience. It is not outside; it is hidden, latent potential, and it can be manifest by proper methods.
  Infinity is hidden in every grain of sand. It can be directly contacted by the mind, by the application of suitable methods or techniques. These techniques are nothing but the affirmation of Reality in every particular form of reality, which in ordinary life is mistaken for an absolutely independent existence. These so-called absolutely independent existences called realities, which attract the mind in different directions, are aspects of a more comprehensive system which includes these realities.

1.025 - Sadhana - Intensifying a Lighted Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the concentration of the mind on one reality, ekatattva, what is intended is that the attention should be focused on a system or order of values which is immediately superior to, or transcendent to, the current state of affairs, the present state of experience, and the conditions through which we are passing through at this moment. Anything which can include particulars in a more organised whole can be regarded as a higher reality for this purpose. There are tentative realities created for the purpose of practical convenience by organisations, associations or systems which we have created for the purpose of subjugating the individual ego and compelling it to affiliate itself to a larger body to which also it ought to belong and is made to belong.
  I can give you examples of quantitative systems which we create in our practical daily life for the purpose of overcoming the urges of the ego and connecting it with wider or larger wholes. A physical individual, or a bodily person, is the lowest unit of reality as far as our experience goes. An utterly selfish individual is one who looks upon the body as the ultimate reality, and the only reality there is nothing else. Now, this is the grossest form of egoism, where the bodily individuality is regarded as the only reality and everything else is completely ignored. This is the animal's way of thinking, to some extent. The tiger has no concern for anything except its own personal existence, and it can pounce on anyone for the sake of its own security and existence.
  --
  Even when we think of the Creator as a transcendent father, the anthropomorphic idea still persists and stultifies the aim at introducing a higher quality of thought into the concept of God. That is why we are unhappy even in meditation, even in our highest spiritual exalted moods. Even when we are exalted, we are quantitatively exalted; qualitatively, we are very poor. We are unhappy in some way or the other, and no one can make us happy. A tremendous effort is necessary to introduce a superior quality in the concept of reality. The difficulty lies in the mind being the only instrument that we have for doing anything whatsoever, and who is it who will introduce a higher order of value or a greater quality into this concept, other than the mind itself? But how can we expect the mind to conceive of a higher quality of reality other than the one in which it has found itself at the present moment? How can we jump over our own skin? Is it possible? How can we expect the mind to think of a reality superior in quality to the one in which it is living at present, and with which it is identified wholly? An immediate answer to this question cannot be given. However, there is an answer.
  Sadhana is a very mysterious process. It is not like the ordinary efforts that we put forth into our workaday life. Every effort, even the first effort in the practice of sadhana, brings about an improvement. The impetus that is created by the first step that we take will carry us forward with a greater impetus towards the next step by the generation of a force which is superior to the powers of the mind in its ordinary operations. Also, there is a peculiar something in human nature which is called 'aspiration'. It is difficult to understand what it actually means. It is not merely a hoping for something in the ordinary sense. It is a surge of the soul's force from within, and we must underline these words, 'soul's force', for it is not merely the mental faculties. The soul's force rises up, wells up within us in a totality of action, drawing forth the whole value that we are at present, and pointing to something which is wholly other than the present whole from which the soul is being drawn.
  The meritorious deeds that we performed in previous lives, the good karmas of our past produce a force called 'apurva' in Mimamsa parlance. The good karmas of the past are present in the mind even now as a kind of prarabdha, and when the prarabdha is of a sattvic nature, it permits the rise of a novel type of asking by the soul, which is called spiritual aspiration. It is this peculiar context - which is inscrutable, of course, to anyone's mind which brings a person in contact with a Guru. How we come in contact with a Guru cannot be understood. It is worked up by mysterious forces from within that are associated with the good deeds of our past lives, etc., and which permit good actions in this present birth. Such forces make it possible for us to think divine thoughts and to take the initial step in the practice of yoga. It is this initial step, as mentioned, which is capable of generating a peculiar potency, enough to carry us forward to the next step. Like the chain reaction of an atomic bomb burst, every step is automatically an urge towards another step.

10.26 - A True Professor, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   A teacher has to be a yogi does not mean that he is to be a paragon of moral qualities, following, for example, the ten commandments scrupulously. Not to tell a lie, not to lose temper, to be patient, impartial, to be honest and unselfish, all these more or less social qualities have their values but something else is needed for the true teacher, something of another category and quality. I said social qualities, I might say also mental qualities. The consciousness of the teacher has to be other than mental, something deeper, more abiding, more constant, less relative, something absolute. Do we then prescribe the supreme Brahma-consciousness for the teacher? Not quite. We mean the consciousness of a soul, the living light that is within every aspiring human being. It is a glad luminousness in the heart that can exist with or without the brilliant riches of a cultivated brain. And one need not go so far as the vedantic Sachchidananda consciousness.
   That is the first and primary necessity. When the teacher approaches the pupil, he must know how to do it in and through that inner intimate consciousness. It means a fundamental attitude, a mode of being of the whole nature rather than a scientific procedure: all the manuals of education will not be able to procure you this treasure. It is an acquisition that develops or manifests spontaneously through an earnest desire, that is to say, aspiration for it. It is this that establishes a strange contact with the pupil, radiates or infuses the knowledge, even the learning that the teacher possesses, infallibly and naturally into the mind and brain of the pupil.
  --
   When we speak or think of education and consider the relation of the teacher and the pupil, we generally confine ourselves to the mental domain, that is to say, aim wholly or mainly at the intellectual acquisition and attainment, and only sometimes as per necessity as it were we turn at most to the moral domain, that is to say, we look for the growth of character, of good manners and behavioursocial values as we have said. Here we have tried to bring into the educationist's view a more important, a much more important and interesting domaina new dimension of consciousness.
   Wordsworth: Ode on the Intimations of Immortality.

10.27 - Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Consciousness essentially is always and everywhere the same. Its own quality is unvarying but in its expression there is growth and development, an increase in intensity and amplitude. The light that your candle gives and the light that comes from the sun are not different in quality but they differ in expression or manifestation, because of the receptacle, the seat or abode of the light. The Vedic fire was lighted on a sacred altar, that is the seat for the God from where to manifest himself. There was a regular ceremony for the preparation of the seat (Barhi) and the value and the success of the sacrifice depended largely on a proper preparation of the seat. The seat, the basic status also indicates that there is an ascending movement of the sacrifice. The sacrifice symbolises consciousness and radiant energy, mounting and travelling upward and forward; the progress or ascent of consciousness means bringing out its inherent potential strength that is behind and within and placing it in front as power of expression. As I have said, if consciousness in matter is like a light of single candle power, on the level of life it becomes a light of multiple candle power and in the mind this multiple power is again multiplied. In this way the consciousness finally attains its solar incandescence on the highest height of the being.
   When we speak of the dimensions of consciousness, it means these different levels or status of ascending expression. They also form according to the mode of expression each one a world of its own. We may compare the mounting consciousness to a growing tree, it is the same sap-substance that appears at the outset as a seed, then as the seed opens out and develops it appears or throws up a stem or trunk and as it proceeds it throws up branches and higher up leaves and then flowers and fruit. Apparently however different and diverse these formulations, they are but expressions of the same sap-substance in the original seed. Even so an original seed-consciousness is the basis and essential reality of all the forms in the material universe.

1.028 - Bringing About Whole-Souled Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Whole-souled dedication to the practice is possible only when there is perfect understanding. Why is it that our mind is not entirely dedicated to this practice, and part of it is thinking of something else? The reason is that our understanding of the efficacy and the value and the worthwhileness of the practice is inadequate. Our faith in God, our trust in God, and our feeling that God is everything is half-baked it is not perfect. We do not have, even today, full faith that God is everything. "There is something else which is also good." Such thinking is lurking in the mind. "Though God is all alright, the scriptures say that but my subtle conscience says that there is something else also, something else that is also sweet. God is sweet, but there is something else also, equally sweet. Why should I not go there?.
  So the subconscious mind goes there, and that outlet which the mind allows for at the bottom lets all the energy leak out in the wrong direction. The so-called concentration of mind in the practice of yoga that is undertaken every day becomes a kind of futile effort on account of not knowing that some underground activity is going on in the mind which is completely upsetting all of our conscious activities called daily meditation. We have certain underground activities which we are not aware of always, and these activities completely disturb and turn upside-down all of the so-called practice of yoga that is done only at the conscious level.

1.02 - BOOK THE SECOND, #Metamorphoses, #Ovid, #Poetry
  Which, harden'd into value by the sun,
  Distill for ever on the streams below:

1.02 - Groups and Statistical Mechanics, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  measure constant, there is one other numerically valued entity
  which also remains constant: the energy. If all the bodies in the
  --
  did not assess them at their full philosophical value. Like his
  contemporary Heaviside, Gibbs is one of the scientists whose
  --
  where α(T) is a number of absolute value 1 depending only on
  T, we shall say that f(x) is a character of the group. It is an invari-
  --
  confined to the integer values, and e iλx involves only the number
  between 0 and 2π which differs from λ by an integral multiple of
  --
  In any character group, for a given character f, the values
  of α(T) are distributed in such a way that the distribution is
  --
  taking an average of these values which is not affected by the76
  Chapter II
  --
  (which will also be a character) will have the value 1, and that
  the average of the product of any character by the conjugate of
  another character will have the value 0. In other words, if we can
  express h(x) as in Eq. 2.04, we shall have
  --
  The theorem then states that, except for a set of values of x of
  measure 0,
  --
  measure other than 1 or 0. In such a case, the set of values (for
  either ergodic theorem) for which f * takes on a certain range of
  --
  f *(x) is almost always constant. The value which f *(x) then
  assumes almost always is
  --
  except for a set of values of x of zero measure or probability 0.
  Similar results hold in the continuous case. This is an adequate
  --
  except for a set of values of x of zero measure, E can be separated
  into a finite or denumerable set of classes E n and a continuum

1.02 - In the Beginning, #unset, #Arthur C Clarke, #Fiction
  If, restoring to the Hebrew characters their numerical value and hidden sense, we analyse the text, then we must thus read the first word of Genesis, The primary duality was in the beginning. For the sign B which corresponds to the second figure in our numerical system, represents a double original principle which the succeeding letter Resh characterises as the very head and supreme Cause of formation. And by a remarkable, though fortuitous coincidence, we find that the sacred book of Islam, like the sacred book of Judaism commences, in the initial of its first word, with the sign of duality. The first word B-Sem-Lillah (Bismillah) placed at the head of the Koran can, when its elements are decomposed, be interpreted, Two is the name of Allah.
  And this name, Allah, itself contains the symbol of that union between the two complementary poles of being out of which the Universe is generated. Formed of twin syllables of which the first has for its initial letter Alif, the characteristic sign of the Masculine, and the second for its final letter He, the constant symbol of the Feminine, it seems to be merely the inversion in combination of one and the same essential article and can be mystically translated, as indeed it is translated by some of the Sufis,by the two pronouns He and She.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  do model facts, but we concern ourselves with valence, or value. It is therefore the case that our maps of
  the world contain what might be regarded as two distinct types of information sensory, and affective. It is
  --
  maps which have a narrative structure portray the motivational value of our current state, conceived of in
  contrast to a hypothetical ideal, accompanied by plans of action, which are our pragmatic notions about
  --
  despite our ability to generalize about their value. It is our personal preferences, therefore, that determine
  the import of the world (but these preferences have constraints!).
  --
  things personally and idiosyncratically, despite broad interpersonal agreement about the value of things.
  The goals we pursue singly the outcomes we expect and desire as individuals determine the meaning of
  --
  objective features of that thing. value is not invariant, in contrast to objective reality; furthermore, it is not
  possible to derive an ought from an is (this is the naturalistic fallacy of David Hume). It is possible,
  --
  each can be subdivided, in a more or less satisfactory manner, at least once. Positively valued things, for
  example, can be satisfying or promising (can serve as consummatory or incentive rewards, respectively55).
  --
  consummatory reward to the hungry which means that it is valued under such circumstances as a
  satisfaction. Likewise, water satisfies the man deprived of liquid. Sexual contact is rewarding to the lustful,
  --
  Negatively valued things which have a structure that mirrors those of their positive counterparts can
  either be punishing, or threatening.61 Punishments a diverse group of stimuli or contexts, as defined
  --
  We solve the problem of contradictory meanings by interpreting the value of things from within the
  confines of our stories which are adjustable maps of experience and potential, whose specific contents are
  --
  portions of the brain to render judgment about the relative value of desired states (and, similarly, to
  determine the proper order, for the manifestation of means78). These advanced systems must take all states
  --
  We select what we should value, from among those things we must value. Our selections are, therefore,
  predictable in the broad sense. This must be, as we must perform certain actions in order to live. But the
  --
  because we render judgment of value, using every bit of information at our disposal. We determine that
  something is worth having, at a given time and place, and make the possession of that thing our goal. And
  --
  regarded as valuable, for it to adopt the emotional aspect of value. It is in this manner that our higher-order
  verbal-cognitive systems serve to regulate our emotions. It is for this reason that we can play that we can
  --
  with regards to those things he deems of ultimate value. His faith in the value of his progress therefore
  makes threat and frustration even of love. Our beliefs, in short, can change our reactions to everything
  --
  It is particularly difficult to specify the value of an occurrence when it has one meaning, from one frame
  of reference (with regards to one particular goal), and a different or even opposite meaning, from another
  --
  and how to act, to maintain the determinate, shared and restricted values that compose our familiar worlds.
  The orienting reflex the involuntary gravitation of attention to novelty lays the groundwork for the
  --
  their importance to us, to give them new, more desirable value. The capacity for dextrous manipulation is
  particularly human, and has enabled us to radically alter the nature of our experience. Equally particular,
  --
  [although each of these basic categories of affective value can be subdivided more particularly (can it be
  eaten? can it eat me? will it serve as mate?)]. Categorization according to valence means that the thing is
  --
  observing subject therefore necessarily allows for the derivation and classification of provisional value
  schema. If you watch someone (even yourself) approach something then you can assume that the
  --
  knowledge of value is expanded, through the analysis of our own dreams. Interpretations that work
  that is, that improve our capacity to regulate our own emotions (to turn the current world into the desired
  --
  the capacity to observe that another has obtained a goal that is also valued by the observer (that observation
  provides the necessary motivation), and the skill to duplicate the procedures observed to lead to such
  --
  patterns, based in their expression upon different assumptions of value and expectations of outcome.
  Formal drama clothes potent ideas in personality, exploring different paths of directed or motivated action,
  --
  Such internalization constitutes construction of a value (dominance) hierarchy determination of the
  relative contextual propriety (morality) of imitated or otherwise incorporated patterns of action. Such
  --
  to do therefore have to be ranked in terms of their context-dependent value, importance or dominance).
  Each succeeding stage of abstraction modifies all others, as our ability to speak, for example, has expanded
  --
  others) makes verification of theories in the domain of value difficult.
  Nonetheless to live, it is necessary to act. Action presupposes belief and interpretation (implicit, if not
  --
  a function we value. Chairs may be efficiently sat upon at least in potential. Our action in the face of an
  object constitutes an elementary but fundamental form of classification (constitutes, in fact, the most
  --
  therefore describes things in terms of their unique or shared affective valence, their value, their
  motivational significance. If we can tell (or act out) a story about something, we can be said to have
  --
  undertaken by different standards of value (and, therefore, by different hierarchies of motivation). The
  forces involved in such wars do not die, as they are immortal: the human beings acting as pawns of
  --
  metaphysically-predicated presumption that everyone, regardless of earthly status, has a value to which
  all temporal authority must bow.
  --
  imagined. It is certainly the case as we have seen that the value of an object can shift with shift in frame
  of reference. It appears to be true, however, that what an object is is and of itself is also subject to such
  --
  In the course of the later307 development of patriarchal values, i.e., of the male deities of the sun and
  light, the negative aspect of the Feminine was submerged. Tday it is discernible only as a content of the
  --
  riches. She is to be valued higher than status or material possessions, as the source of all things. With the
  categorical inexactitude characteristic of metaphoric thought and its attendant richness of connotation
  --
   value indicative of dominance by a pathological hierarchy of values (a dead god) is tantamount to
  denial of the hero. Someone miserable and useless in the midst of plenty just for the sake of illustration
  --
  and regenerated). An individual stripped of his identification with what he previously valued is
  simultaneously someone facing the unknown and is, therefore, someone unconsciously imitating the
  --
  unknown, generation of something of value as a consequence and, simultaneously, dissolution and
  148
  --
  lost or previously undiscovered object of value, a (virginal) woman or a treasure. Much older, much wiser,
  he returns home, transformed in character, bearing what he has gained, and reunites himself triumphantly
  --
  healthy, is subordinate to the Son: all fixed values necessarily remain subject to the pattern of being
  represented by the hero. In the City of God that is, the archetypal human kingdom the Messiah
  --
  All particular adaptive behaviors (and interpretive schemas schemas of value) are generated over the
  course of time by the eternal pattern of behavior described in mythic language as characteristic of the
  --
  frustrated, miserable, anxious and hostile. The marriage may thus lose much of its value, or may dissolve
  altogether. This does not constitute a solution merely regression, in the face of emergent anomaly, to
  --
  serious consideration, and re-arrange personal behavior (and emergent value) accordingly. This process
  will not occur without capacity to engage in open conflict (to exchange information, realistically speaking)
  --
  rendered upon value. Such judgment constitutes a decision about the nature of good and evil, from the
  mythic or narrative viewpoint. Such determinations of value are decisions whose function is organization of
  future-oriented present individual behavior, manifested in the (inevitably) social context, in accordance
  --
  mode of attri buting to, or perceiving value in, objects (which is to say, implicit in its mode of restricting
  the meaning manifested by objects to an acceptable range and magnitude). The brutally organized
  --
  presupposes that each child treats the other as an object of value that is, as one who must be taken into
  account in the course of behavioral decisions. This taking into account of others is recognition of their
  --
  aggressive desire for the thing, which may well be conflated with the thing is something of higher value
  than the emotional state or physical well-being of the defeatable other. The parent may also alternatively
  --
  to might makes right, and to construct for themselves a hierarchy of value governing behavior in the
  chaotic situation defined by the mutually-desirable, but singular toy. It is the sum total of such
  --
  been partially transformed into an abstract hypothesis about the relative value of things (including the self
  and others). This is to say who owns what, for example, determines what things signify and who owns
  what is dominance-hierarchy dependent. What an object signifies is determined by the value placed upon it,
  manifested in terms of the (socially-determined) system of promises, rewards, threats and punishments
  --
  admixture of erotic components: we learn to value being loved as an advantage by virtue of which we
  may do without other advantages. Culture is thus attained through the renunciation of instinctual
  --
  context, among social animals; that social context plays an important role in determining the value of the
  object. It is social-determination of value that helps make an object neutral, dangerous, promising, or
  satisfying in large part, independently of the objective properties of the item in question. The sociallydetermined affective significance of the object is naturally experienced as an aspect of the object which
  --
  permanent literate means of communication) is the value of culture, the significance of the discoveries of
  all those whose exisence preceded the present time. The past, made metaphorically present in the form of
  --
  consequence of a too-rigid too arrogant value hierarchy. (What or who can reasonably be ignored is
  as much a part of such a hierarchy as who or what must be attended too.) When trouble arrives, the
  traditional value-hierarchy must be revised. This means that the formerly humble and despised may
  suddenly hold the secret to continued life350 and that those who refuse to admit to their error, like the
  --
  is, the action patterns and hierarchies of value established through exploration in the past) organized
  according to the principle of respect for the intrinsic value of the living or, it might be said. This makes
  him the King who takes advice from his subjects who is willing to enter into creative interchange with
  --
  everyone is the same, everything is predictable; all things are of strictly determinable value, and everything
  171

1.02 - Meeting the Master - Authors second meeting, March 1921, #Evening Talks With Sri Aurobindo, #unset, #Zen
   I bowed down to him. When I got up to look at his face, I found he had already gone to the entrance of his room and, through the one door, I saw him turning his face towards me with a smile. I felt a great elation when I boarded the train: for, here was a guide who had already attained the Divine Consciousness, was conscious about it, and yet whose detachment and discrimination were so perfect, whose sincerity so profound, that he knew what had still to be attained and could go on unobtrusively doing his hard work for mankind. External forms had a secondary place in his scale of values. In an effort so great is embodied some divine inspiration; to be called to such an ideal was itself the greatest good fortune.
   The freedom of India, about which he had assured me, came, and I was fortunate to live to see it arrive on his own auspicious birthday, the 15th of August 1947.I had been out and now it was to Pondicherry that I was returning.

1.02 - Of certain spiritual imperfections which beginners have with respect to the habit of pride., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  2. In these persons the devil often increases the fervour that they have and the desire to perform these and other works more frequently, so that their pride and presumption may grow greater. For the devil knows quite well that all these works and virtues which they perform are not only valueless to them, but even become vices in them. And such a degree of evil are some of these persons wont to reach that they would have none appear good save themselves; and thus, in deed and word, whenever the opportunity occurs, they condemn them and slander them, beholding the mote in their brother's eye and not considering the beam which is in their own;22 they strain at another's gnat and themselves swallow a camel.23
  3. Sometimes, too, when their spiritual masters, such as confessors and superiors, do not approve of their spirit and behavior (for they are anxious that all they do shall be esteemed and praised), they consider that they do not understand them, or that, because they do not approve of this and comply with that, their confessors are themselves not spiritual. And so they immediately desire and contrive to find some one else who will fit in with their tastes; for as a rule they desire to speak of spiritual matters with those who they think will praise and esteem what they do, and they flee, as they would from death, from those who disabuse them in order to lead them into a safe road sometimes they even harbour ill-will against them. Presuming thus,24 they are wont to resolve much and accomplish very little. Sometimes they are anxious that others shall realize how spiritual and devout they are, to which end they occasionally give outward evidence thereof in movements, sighs and other ceremonies; and at times they are apt to fall into certain ecstasies, in public rather than in secret, wherein the devil aids them, and they are pleased that this should be noticed, and are often eager that it should be noticed more.25
  --
  They have no desire to speak of the things that they do, because they think so little of them that they are ashamed to speak of them even to their spiritual masters, since they seem to them to be things that merit not being spoken of. They are more anxious to speak of their faults and sins, or that these should be recognized rather than their virtues; and thus they incline to talk of their souls with those who account their actions and their spirituality of little value. This is a characteristic of the spirit which is simple, pure, genuine and very pleasing to God. For as the wise Spirit of God dwells in these humble souls, He moves them and inclines them to keep His treasures secretly within and likewise to cast out from themselves all evil. God gives this grace to the humble, together with the other virtues, even as He denies it to the proud.
  8. These souls will give their heart's blood to anyone that serves God, and will help others to serve Him as much as in them lies. The imperfections into which they see themselves fall they bear with humility, meekness of spirit and a loving fear of God, hoping in Him. But souls who in the beginning journey with this kind of perfection are, as I understand, and as has been said, a minority, and very few are those who we can be glad do not fall into the opposite errors. For this reason, as we shall afterwards say, God leads into the dark night those whom He desires to purify from all these imperfections so that He may bring them farther onward.

1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The third class of errorists are those who indeed believe in God and a future life, but whose faith is weak, because they do not understand the requirements of the law. They say that "God is able to do without our worship. There is neither any profit to God from our worship, or any injury done him by our disobedience. If we worship God, we shall learn what good it did in the future world; and if we do not worship him, there will neither be any advantage or harm. God himself so declares in his holy word, "Whosoever keep himself pure, does it for his own advantage," 1 and in another place, "He who does well, does it for his own profit." 2 Although it is better to worship God, yet as God has no need of our worship, therefore if we do not worship him, what harm is there in it ?" These ignorant people resemble the sick man, who when the physician says to him, "you should be abstinent, if you wish to be [59] cured of your malady," should answer, "what advantage is it to you whether I am abstinent or not"? Now though the sick man is right when he says that there is no advantage to the physician from his abstinence, yet if he is not abstinent, he will perish. This class regards obedience and transgression as of the same degree in value. But in the same manner as disease may occasion a man's destruction, so transgression defiles the heart, and will cause it to appear in the future world in a state of woe. And just as abstinence and medicine restore the body to health, so to avoid acts of transgression and sin and to be obedient to God, are means of securing salvation.
  The fourth class of men who indulge in error, are those who indeed receive the law, but in some peculiar and erroneous sense. They wrongly say, "The law commands U5 to keep our hearts pure from pride, envy, hatred, anger and dissimulation. But this is a thing which it is impossible to do. For the soul has been created with these qualities and affections, and human nature cannot be changed. It is just as impossible to make a black material white by scraping it, as for the human heart to be free from these qualities." These ignorant men do not know and understand, that the law does not command that these qualities should be entirely effaced and expelled from the heart, but rather requires that they should be brought under subjection to the heart and the reason, to the end that they may not act presumptuously, go beyond the limits set by the law, and indulge in mortal sins. It is possible even to change these qualities, by doing only what reason requires, and by respecting the restrictions of the law. Many devout men in past times have secured this change of the affections of the soul. These qua.ities once existed in the prophet of God, but they were corrected, as we learn from the tradition: "I am a man like you. I become angry, as a man becomes angry." And God speaks in his holy word of [60] "those who control their wrath, and who pardon the men who offend them."1 Notice, that in his eternal word, God praises those who dissipate their anger and irritation : he does not praise those who had no anger or rage, since man cannot be without them.

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  of value in knowledge, and leave the dross. All these
  intellectual gymnastics are necessary at first. We must not go
  --
  this argument is without much value, but the most curious part
  of it is that, in Western Countries, the idea that this clinging to
  --
  internal purity is of greater value that external, but both are
  necessary, and external purity, without internal, is of no good.

1.02 - SOCIAL HEREDITY AND PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  Notes on the Hum ww -Christian value
  of Education
  --
  dition that it is hard to attribute to it any universal biological value.
  Finally, it is such a fragile and superficial structure, shedding a hap-
  --
  ery of the organic, structural value of what is most general and
  everyday in our experience?
  --
  ture and value of education, extending to the things of the spirit.
  3. Education and Christianity

1.02 - The 7 Habits An Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Nevertheless, the current social paradigm enthrones independence. It is the avowed goal of many individuals and social movements. Most of the self-improvement material puts independence on a pedestal, as though communication, teamwork, and cooperation were lesser values.
  Nevertheless, the current social paradigm enthrones independence. It is the avowed goal of many individuals and social movements. Most of the self-improvement material puts independence on a pedestal, as though communication, teamwork, and cooperation were lesser values.
  But much of our current emphasis on independence is a reaction to dependence -- to having others control us, define us, use us, and manipulate us.
  --
  The diagram on the next page is a visual representation of the sequence and the interdependence of the Seven Habits, and will be used throughout this book as we explore both the sequential relationship between the habits and also their synergy -- how, in relating to each other, they create bold new forms of each other that add even more to their value. Each concept or habit will be highlighted as it is introduced.
  Effectiveness Defined
  --
  Paradigm Shifts that will greatly increase the value you will receive from this material.
  First, I would recommend that you not "see" this material as a book, in the sense that it is something to read once and put on a shelf.
  --
  -- will be significantly increased self-confidence. You will come to know yourself in a deeper, more meaningful way -- your nature, your deepest values and your unique contri bution capacity. As you live your values, your sense of identity, integrity, control, and inner-directedness will infuse you with both exhilaration and peace. You will define yourself from within, rather than by people's opinions or by comparisons to others. "Wrong" and "right" will have little to do with being found out.
  Ironically, you'll find that as you care less about what others think of you; you will care more about what others think of themselves and their worlds, including their relationship with you. You'll no longer build your emotional life on other people's weaknesses. In addition, you'll find it easier and more desirable to change because there is something -- some core deep within -- that is essentially changeless.
  --
  It's obviously not a quick fix. But I assure you, you will feel benefits and see immediate payoffs that will be encouraging. In the words of Thomas Paine, "That which we obtain too easily, we esteem too lightly. It is dearness only which gives everything its value. Heaven knows how to put a proper price on its goods."

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The individualistic age of Europe was in its beginning a revolt of reason, in its culmination a triumphal progress of physical Science. Such an evolution was historically inevitable. The dawn of individualism is always a questioning, a denial. The individual finds a religion imposed upon him which does not base its dogma and practice upon a living sense of ever verifiable spiritual Truth, but on the letter of an ancient book, the infallible dictum of a Pope, the tradition of a Church, the learned casuistry of schoolmen and Pundits, conclaves of ecclesiastics, heads of monastic orders, doctors of all sorts, all of them unquestionable tribunals whose sole function is to judge and pronounce, but none of whom seems to think it necessary or even allowable to search, test, prove, inquire, discover. He finds that, as is inevitable under such a regime, true science and knowledge are either banned, punished and persecuted or else rendered obsolete by the habit of blind reliance on fixed authorities; even what is true in old authorities is no longer of any value, because its words are learnedly or ignorantly repeated but its real sense is no longer lived except at most by a few. In politics he finds everywhere divine rights, established privileges, sanctified tyrannies which are evidently armed with an oppressive power and justify themselves by long prescription, but seem to have no real claim or title to exist. In the social order he finds an equally stereotyped reign of convention, fixed disabilities, fixed privileges, the self-regarding arrogance of the high, the blind prostration of the low, while the old functions which might have justified at one time such a distribution of status are either not performed at all or badly performed without any sense of obligation and merely as a part of caste pride. He has to rise in revolt; on every claim of authority he has to turn the eye of a resolute inquisition; when he is told that this is the sacred truth of things or the comm and of God or the immemorial order of human life, he has to reply, But is it really so? How shall I know that this is the truth of things and not superstition and falsehood? When did God comm and it, or how do I know that this was the sense of His comm and and not your error or invention, or that the book on which you found yourself is His word at all, or that He has ever spoken His will to mankind? This immemorial order of which you speak, is it really immemorial, really a law of Nature or an imperfect result of Time and at present a most false convention? And of all you say, still I must ask, does it agree with the facts of the world, with my sense of right, with my judgment of truth, with my experience of reality? And if it does not, the revolting individual flings off the yoke, declares the truth as he sees it and in doing so strikes inevitably at the root of the religious, the social, the political, momentarily perhaps even the moral order of the community as it stands, because it stands upon the authority he discredits and the convention he destroys and not upon a living truth which can be successfully opposed to his own. The champions of the old order may be right when they seek to suppress him as a destructive agency perilous to social security, political order or religious tradition; but he stands there and can no other, because to destroy is his mission, to destroy falsehood and lay bare a new foundation of truth.
  But by what individual faculty or standard shall the innovator find out his new foundation or establish his new measures? Evidently, it will depend upon the available enlightenment of the time and the possible forms of knowledge to which he has access. At first it was in religion a personal illumination supported in the West by a theological, in the East by a philosophical reasoning. In society and politics it started with a crude primitive perception of natural right and justice which took its origin from the exasperation of suffering or from an awakened sense of general oppression, wrong, injustice and the indefensibility of the existing order when brought to any other test than that of privilege and established convention. The religious motive led at first; the social and political, moderating itself after the swift suppression of its first crude and vehement movements, took advantage of the upheaval of religious reformation, followed behind it as a useful ally and waited its time to assume the lead when the spiritual momentum had been spent and, perhaps by the very force of the secular influences it called to its aid, had missed its way. The movement of religious freedom in Europe took its stand first on a limited, then on an absolute right of the individual experience and illumined reason to determine the true sense of inspired Scripture and the true Christian ritual and order of the Church. The vehemence of its claim was measured by the vehemence of its revolt from the usurpations, pretensions and brutalities of the ecclesiastical power which claimed to withhold the Scripture from general knowledge and impose by moral authority and physical violence its own arbitrary interpretation of Sacred Writ, if not indeed another and substituted doctrine, on the recalcitrant individual conscience. In its more tepid and moderate forms the revolt engendered such compromises as the Episcopalian Churches, at a higher degree of fervour Calvinistic Puritanism, at white heat a riot of individual religious judgment and imagination in such sects as the Anabaptist, Independent, Socinian and countless others. In the East such a movement divorced from all political or any strongly iconoclastic social significance would have produced simply a series of religious reformers, illumined saints, new bodies of belief with their appropriate cultural and social practice; in the West atheism and secularism were its inevitable and predestined goal. At first questioning the conventional forms of religion, the mediation of the priesthood between God and the soul and the substitution of Papal authority for the authority of the Scripture, it could not fail to go forward and question the Scripture itself and then all supernaturalism, religious belief or suprarational truth no less than outward creed and institute.

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  sion, but it is valueless unless one can adduce convincing mytho-
  logical parallels. It does not, of course, suffice simply to connect

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  ground before 1908. The dominant values and tenets of
  science, politics, history, sociology, psychology, religion
  --
  wertung aller Werte (revaluation of all values) and the ber
  mensch (literally overman) was the philosopher en vogue,

1.02 - The Divine Is with You, #Words Of The Mother II, #The Mother, #Integral Yoga
  It is the Divine Presence that gives value to life. This Presence is
  the source of all peace, all joy, all security. Find this Presence in

1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  countless others, like so many stages of our effort. We won't discuss here the great value of these methods, or the remarkable intermediate results they can lead to; we will examine only their goal, their final destination. The truth is, this "poise above" seems to have no relation with real life whatsoever; first, because all these disciplines are extremely demanding, requiring hours and hours of work every day, if not complete solitude; secondly, because their ultimate result is a state of trance or yogic ecstasy, samadhi, perfect equilibrium, ineffable bliss, in which one's awareness of the world is dissolved, annihilated.
  Brahman, the Spirit, appears therefore to have absolutely nothing to do with our regular waking consciousness; He is outside all that we know; He is not of this world. Others who were not Indians have said the same.

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Finally it is possible to think of God as an exclusively supra-personal being. For many persons this conception is too philosophical to provide an adequate motive for doing anything practical about their beliefs. Hence, for them, it is of no value.
  It would be a mistake, of course, to suppose that people who worship one aspect of God to the exclusion of all the rest must inevitably run into the different kinds of trouble described above. If they are not too stubborn in their ready-made beliefs, if they submit with docility to what happens to them in the process of worshipping, the God who is both immanent and transcendent, personal and more than personal, may reveal Himself to them in his fulness. Nevertheless, the fact remains that it is easier for us to reach our goal if we are not handicapped by a set of erroneous or inadequate beliefs about the right way to get there and the nature of what we are looking for.

1.02 - THE PROBLEM OF SOCRATES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  of life, whether for or against, cannot be true: their only value lies
  in the fact that they are symptoms; they can be considered only as
  --
  subtle axiom, _that the value of life cannot be estimated._ A living
  man cannot do so, because he is a contending party, or rather the very
  --
  it--for other reasons. For a philosopher to see a problem in the value
  of life, is almost an objection against him, a note of interrogation

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   should become known, in order to prevent error causing great harm. No harm can come to anyone following the way here described, so long as he does not force matters. Only, one thing should be noted: no student should spend more time and strength upon these exercises than he can spare with due regard to his station in life and to his duties; nor should he change anything, for the time being, in the external conditions of his life through taking this path. Without patience no genuine results can be attained. After doing an exercise for a few minutes, the student must be able to stop and continue quietly his daily work, and no thought of these exercises should mingle with the day's work. No one is of use as an esoteric student or will ever attain results of real value who has not learned to wait in the highest and best sense of the word.
  The Control of Thoughts and Feelings
  --
   and perseverance before he can himself gain knowledge of his own progress. The teacher, as we know, can confer upon the pupil no powers which are not already latent within him, and his sole function is to assist in the awakening of slumbering faculties. But what he imparts out of his own experience is a pillar of strength for the one wishing to penetrate through darkness to light. Many abandon the path to higher knowledge soon after having set foot upon it, because their progress is not immediately apparent to them. And even when the first experiences begin to dawn upon the pupil, he is apt to regard them as illusions, because he had formed quite different conceptions of what he was going to experience. He loses courage, either because he regards these first experiences as being of no value, or because they appear to him to be so insignificant that he cannot believe they will lead him to any appreciable results within a measurable time. Courage and self-confidence are two beacons which must never be extinguished on the path to higher knowledge. No one will ever travel far who cannot bring himself to repeat, over and over
   p. 59

1.02 - The Two Negations 1 - The Materialist Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2: Nor is this, even, enough to guard us against a recoil from life in the body unless, with the Upanishads, perceiving behind their appearances the identity in essence of these two extreme terms of existence, we are able to say in the very language of those ancient writings, "Matter also is Brahman", and to give its full value to the vigorous figure by which the physical universe is described as the external body of the Divine Being. Nor, - so far divided apparently are these two extreme terms, - is that identification convincing to the rational intellect if we refuse to recognise a series of ascending terms (Life, Mind, Supermind and the grades that link Mind to Supermind) between Spirit and Matter. Otherwise the two must appear as irreconcilable opponents bound together in an unhappy wedlock and their divorce the one reasonable solution. To identify them, to represent each in the terms of the other, becomes an artificial creation of Thought opposed to the logic of facts and possible only by an irrational mysticism.
  3:If we assert only pure Spirit and a mechanical unintelligent substance or energy, calling one God or Soul and the other Nature, the inevitable end will be that we shall either deny God or else turn from Nature. For both Thought and Life, a choice then becomes imperative. Thought comes to deny the one as an illusion of the imagination or the other as an illusion of the senses; Life comes to fix on the immaterial and flee from itself in a disgust or a self-forgetting ecstasy, or else to deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the immutable Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence.
  --
  14:A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
  15:The Unknown is not the Unknowable;4 it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, "Forth now and push forward also in other fields."5

1.02 - THE WITHIN OF THINGS, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  in one spot, a phenomenon necessarily has an omnipresent value
  and roots by reason of the fundamental unity of the world.
  --
  could have made, but which do not take on their true value until
  wc think of linking them together.
  --
  or even more value than their without, we collide with the diffi-
  culty head on. It is impossible to avoid the clash : we must
  --
  as they are necessary to the spiritual values they nourish.
  The two energies of mind and matter spread respectively
  --
  highest radial values, as in living creatures, man in particular).
  65
  --
  with very high radial values (as in man, for instance, and social
  tensions). Below this level, and for an approximately constant
  --
  b. Is there a definite limit and end to the ' elemental ' value and
  to the sum total of the radial energies developed in the course of

1.02 - Where I Lived, and What I Lived For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  This small lake was of most value as a neighbor in the intervals of a gentle rain storm in August, when, both air and water being perfectly still, but the sky overcast, mid-afternoon had all the serenity of evening, and the wood-thrush sang around, and was heard from shore to shore. A lake like this is never smoother than at such a time; and the clear portion of the air above it being shallow and darkened by clouds, the water, full of light and reflections, becomes a lower heaven itself so much the more important. From a hill top near by, where the wood had been recently cut off, there was a pleasing vista southward across the pond, through a wide indentation in the hills which form the shore there, where their opposite sides sloping toward each other suggested a stream flowing out in that direction through a wooded valley, but stream there was none. That way I looked between and over the near green hills to some distant and higher ones in the horizon, tinged with blue. Indeed, by standing on tiptoe I could catch a glimpse of some of the peaks of the still bluer and more distant mountain ranges in the north-west, those true-blue coins from heavens own mint, and also of some portion of the village. But in other directions, even from this point, I could not see over or beyond the woods which surrounded me. It is well to have some water in your neighborhood, to give buoyancy to and float the earth. One value even of the smallest well is, that when you look into it you see that earth is not continent but insular. This is as important as that it keeps butter cool. When I looked across the pond from this peak toward the Sudbury meadows, which in time of flood
  I distinguished elevated perhaps by a mirage in their seething valley, like a coin in a basin, all the earth beyond the pond appeared like a thin crust insulated and floated even by this small sheet of interverting water, and I was reminded that this on which I dwelt was but _dry land_.

1.031 - Intense Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The whole thing is made still more difficult by another condition which Patanjali puts in a subsequent sutra:mdu madhya adhimtravt tata api viea (I.22). Even in this tremendous aspiration, this impetuous asking, there are degrees of intensity. There can be mild asking, there can be middling asking, and there is the most intense type of asking. Firstly, it was said that our wanting, or asking, or our aspiration should be turbulently vehement unconditionally forceful. Now, here he says there can even be degrees all which make it appear that perhaps we are unfit for the practice of yoga or the attainment of God. It looks terrible better to bid goodbye and go and have lunch. Sometimes it looks as if it is not meant for us. But the difficulty of the whole matter is also the worth and value of it. It is difficult to get gold and diamonds, and yet we know the value of them. Once we get them, they will support us for our entire life.
  The attainment of that higher reality is difficult merely because of its inseparability from us. Everything that is connected with us is most difficult to understand. We can understand everything connected with others. We can be masters in the psychology of others' minds, but about our own minds we are the biggest fools we cannot understand anything. Likewise, we may be very clear about all things in this world, but completely idiotic about things connected with our own self, and so the difficulty has arisen. The object of the quest is somehow or other subtly connected with our self that is the difficulty of the whole matter. If it had been really far off, unconnected with us, that would be a different thing altogether. But it is connected with us, and so there is a necessity to reorganise our way of thinking.

10.33 - On Discipline, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Mother speaks of three lines of this higher law. First of all, the individual law which at its lowest and its most common form is the law of selfishness. It is the most elementary and superficial degree of consciousness when the being is confined to its own little person, confined mostly to its hungers and desires, to its sense of possession and appropriation. The human being starts with- this addiction to selfishness but he moves towards a gradual enlargement and rearrangement of this sense of personal value and importance. Therefore he is given a family, a nation, a grouping more or less large in which he can find other selves to meet and learn to live with harmoniously. A collective life whether in a nation or in the family or in any other group formation demands a control over the selfish impulses and egoistic urges. That is the discipline, that is to say, the necessity of submitting the law of one's ego-self to the law of collective selves, needed for the realisation of a collective ideal. When you playa game you have to obey the rule of the game and you have to dovetail your movements into the movements of your comrades, you cannot move as you please but must integrate your gestures with those of others. Even so as a member of a particular family or as a citizen of a particular country you have to rearrange your personal habits and movements in accordance with a more general and wider plan of living. The extent of this obedience depends upon the ideal that a particular collectivity pursues and the value of the obedience depends on the ideal thus pursued. And the largest collectivity is of course the human race, the humanity as a whole. The submission of the personal law to the law of humanity in general is also a discipline demanded of man but there too the value of the submission depends upon the exact nature of the humanity to which one is asked to submit. For as I have said, there are degrees of consciousness and levels of being mounting higher and higher in an increasing value in respect of width and intensity and essential character. For along with the widening of the consciousness there must be a heightening of it, a horizontal movement of the being must be supported or accentuated by a vertical movement. Even the widest consciousness, a consciousness one with the universe, as wide as creation itself, can still have a core of ego-sense left behind, however attenuated it may be; the ego-sense can be abolished only by a transcendence even of the universal consciousness and rise into the supra-conscious. And this brings us to the other line of discipline, the supreme discipline which means obedience not merely, not even to the cosmic law but to the transcendent Divine Law. Here the individual is absolutely, utterly, free from his little self, the minor self-law, he is totally merged in the Divine, his being and living becomes the Divine's own law of existence.
   Discipline then is the obedience of a learner to an ever-expanding and ever-ascending law of consciousness and being, until the law of the supreme status is realised which is the law of divine living: it is the utter submission or total obedience to the Divine Himself, when one is identified with the Divine in being and nature, where Law and Person are one and the same.

10.34 - Effort and Grace, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Still, personal effort on our part has a unique value in this sense that it means collaboration and goodwill and readiness of the being to fall in line with the cosmic work and the Divine plan: it signifies the assent of the lower consciousness to the working of the higher. What is required is conscious cooperation: unconscious cooperation is always there but it is, as it were, forced labour: does not the Lord declare to Nature
   I will pursue thee across the century;

1.034 - Sheba, #Quran, #unset, #Zen
  23. Intercession with Him is of no value, except for someone He has permitted. Until, when fear has subsided from their hearts, they will say, “What did your Lord say?” They will say, “The truth, and He is the High, the Great.”
  24. Say, “Who provides for you from the heavens and the earth?” Say, “God. And Either you, or we, are rightly guided, or in evident error.”

10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The states of being or consciousness from the animal, or down from Matter itself up to the Supremebrahmastambaconstitute what is called a hierarchy. Hierarchy means a structure rising upward tier upon tier, step by step: it is a scale, as it were, of increasing values, only the values are not moral, they indicate only a measure, a neutral measure respecting position or a kind of mass content. As in a building where brick is laid upon brick, or stone upon stone, the one laid above is not superior to the one laid below; the terms inferior and superior indicate only the simple position of the objects. Even the system of the four social orders in ancient" India was originally such a hierarchy. The higher and lower orders did not carry any moral appreciation or depreciation. The four orders placed one above the other schematically denote only the respective social functions classified according to the nature of each, even as the human body represents such a hierarchy, rising from the feet at the bottom towards the head at the top. This is to say all objects and movements in nature are right when they are confined each to its own domain, following its own dharma of that domain. Thus one can be perfectly calm and at ease witnessing the catastrophes and cataclysms in nature, for one knows it is the dharma of material nature. Man terms them disasters for he judges them according to his own convenience. Even so, one should not be perturbed at the wild behaviourman calls it wildof wild animals. Likewise the gods in their sovereign tranquillity smile at the crudeness and stupidities of human beings. One has to lift oneself up, withdraw and stand high above all that one wishes to surpass and look at it, with a benign godly smile.
   The world is a gradation of developing consciousness, of growing states or status of being. There is a higher and lower level in point of the measure of consciousness but that involves no moral judgement: the moral judgement is man's; it is man's, one might almost say, idiosyncrasy, that is to say, a notion that is a prop to help him mount the ladder. Though it might be necessary at a certain stage, in certain circumstances, it is not a universal or ineluctable law, not even in his personal domain. The growing consciousness is like the growing tree rising upward first into a trunk, then spreading out into branches, into twigs and tendrils, then in flowers and finally, in fruits. These are mounting grades of growth, but the growth above is not superior to the growth below. It is a one unified whole and each portion has its own absolute value, beauty and utility.
   The modern mind has forgotten this lesson. It is terribly moral I say moral, not immoral Its immorality has found play, has almost been cultured so that its moral sense may remain intact. Its dislike and even abhorrence for things it chooses to call immoral is the ransom it pays for rescuing its sense of morality, and paradoxically this very abhorrence for unholy things has pushed it all the more into their grasp. This is the characteristic turn or twist of the modern consciousness, the perversity unknown to the ancient 'sinners'. Perversity means, you yield, not only yield, but take delight in the thing you dislike, detest or abhor even. In the vein of St. Augustine who said "I believe because it is impossible", 1 the modern consciousness says: I love because I hate.
  --
   Indian artists and poets were steeped in that tradition, wholly inspired by that spirit. Orthodox morality often wonders, is even shocked at the frankness, the daring nonchalance in Indian art creations ,a familiar prudery would call it shamelessness and even vulgarity, but to the Indian view, 'the Brahmin and the cow and the elephant' are of equal value and merit. The movement conventional morality calls 'libidinous' has a nobler name in Indian tradition: it is dirasa, the first or primary delight of existence. As I have said, the modern consciousness finds it a horror and is therefore all the more fascinated by it and dives into it head foremost.
   To cure the modern malady we have to go back again to something of the ancient mentality. We have to cultivate a consciousness, now forgotten and alienated but once natural to the human mind, the consciousness and status of a transcendence built with the sense of absolute calm, an equality, all serene and all englobing, that is God's consciousness.

10.37 - The Golden Bridge, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The recoil from the normal, the rich and lush physico-mental expression of human consciousness and experience has been so radical and complete that it has catapulted us into an opposite extreme of bareness and nudity, at the most into a world of pure signs and symbols of notches and blotches, the disjointed mimics and inarticulate groans of a deaf and dumb man. The process of abstraction has gone so far that it has now been reduced to an absurdity. It has its parallel in the movement that led man away from the world of Maya to the Transcendent featureless Brahman. In either case the reason is that the link that joins the two ends could not be founda living truth that is of the Transcendent, yet denying not, but affirming in a new manner the mayic existence. That is because man till now sought to create from a level of consciousness, by a force of consciousness that is not adequate to the task; for it belongs still to the mental region, to this inferior hemisphere although at present it seems to be the acme and topmost hemisphere in the scale. It is not an extension or intensification of the mind and its capacities that will solve the problem: a radical change in the very nature of the mind, a reversal of the mental consciousnessa turning of it inside out as it were, an opening out and up is needed to discover the true source of the Light. Therefore it has been said that man must transcend himself, find a new status in the other hemisphere. In fact there is a domain, a status of being and consciousness, a master-force which when revealed and made active will remould inevitably and spontaneously human creation and expression as a reality embodying the Highest. It is the world of Idea-Force which Sri Aurobindo has named Supermind: it is beyond the mind, even the highest mind: it is the typal concentration of the Supreme Consciousness. It is the fulcrum for the Supreme Consciousness to create and express a new formulation of the Truth in the world of matter. The mind, the highest mind, in its attempt to grasp the Supreme Reality is prone to reject, annul and efface the Cosmic Reality. The Supermind has no need to do that. It links the two ends in a supreme and miraculous synthesis negating neither, giving the full value to each, for the two are united, concentrated in its substance. Thus is found the golden bridge uniting earth and heaven.
   The physical mind, with its satellite, the human speech, must indeed be rescued from the thraldom of the animal life, the life of the ordinary senses. They should be put under the regimen of the new consciousness, the status of the Idea-Force. The action of that consciousness will create its own norm and pattern adequate for expressing and embodying suprasensuous realities. It will not have to depend upon allegories and parables, symbols and signs seized from ordinary life. What exactly this will be is difficult to say at present. Evidently there is likely to be an intermediary creationa passage leading from the sensuous to the supra-sensuous, the higher not totally rejecting the lower or primitive formula, the lower not altogether englobing and swallowing the higher.

1.038 - Impediments in Concentration and Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The mind's non-cooperation with this enterprise called yoga can specifically be said to be due to a lack of understanding as to what it is, because when there is proper understanding and deep conviction born of this understanding, it is difficult to believe that one will not cooperate. Lack of cooperation is lack of understanding. We do not appreciate the meaning of it, or the value of it, or the worth of it; the mind is of that nature. It does not know why we are practising yoga, or what the purpose of yoga is. Though intellectually, superficially, logically and academically it acquiesces in the pursuit, this has not been driven into its feelings and has not become a part of its real nature. For all these reasons, it may be difficult to gain the point of concentration, which is called the difficulty alabdha- bhumikatva.
  Finally, Patanjali says there can be another problem anavasthitatva. Even if we gain the point of concentration, we cannot continue to fix our attention upon it for a long time. We have understood where to concentrate. We know where to fix the attention, but we cannot go on with this practice for a long time, perhaps not more than for a few seconds or minutes, because then the mind jumps. This is only a brother of the earlier obstacle of a similar character. All of these obstacles are ultimately due to certain hidden impressions of likes and dislikes which have not been properly detected, and which have been allowed to lie in ambush for a long time. They can set up various types of subtle reactions from inside all of which can come either in the form of an internal disturbance or an external irreconcilability with nature. These obstacles have been recounted as being the major impediments to the practice of yoga. Vydhi styna saaya pramda lasya avirati bhrntidarana alabdhabhmikatva anavasthitatvni cittavikepa te antary (I.30) these are the distractions of the mind; these are the impediments; these are the obstacles of which one has to be very cautious.

1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  ritual, or by immersion within a strict belief system or hierarchy of values. Once such discipline has been
  attained, it may escape the bounds of its developmental precursor. It is in this manner that true freedom is
  --
  of behavior and hierarchies of value which children mimic and then learn expressly give secure
  structure to uncertain being. It is the group, initially in parental guise, that stands between the child and
  --
  demands; with the provision of behavioral patterns and schemas of value capable of transforming the
  unpredictable and frightening unknown into its beneficial equivalent. This means that transformation of
  --
  the group primarily, as expressed in behavior. Group values constitute cumulative historical judgment
  rendered on the relative importance of particular states of motivation, with due regard for intensity, as
  --
  pattern and schema of value. Internalization of this pattern, and the description thereof (the myths and
  philosophies, in more abstracted cultures which accompany it), simultaneously produces ability to act in a
  --
  and induction of overwhelming guilt or anxiety, as a consequence of goal loss, value dissolution, and
  subsequent re-exposure to the novelty of decontextualized experience. It is the potential for such an
  --
  Conflict, on the individual and social planes, constitutes dispute about the comparative value of
  experiences, objects and behaviors. Non-declarative presumption a, upon which behavior a is
  --
  with some implicit scheme or notion of ultimate value which firsts manifests itself in behavior, and in
  behavioral conflict, long before it can be represented episodically or semantically. It might be said that the
  emergence of a scheme of ultimate value is an inevitable consequence of the social and exploratory
  evolution of man. Cultural structure, incarnated intrapsychically, originates in creative action, imitation of
  --
  emergent value-centerd dispute. Disadvantages more subtle, and more easily unrecognized include
  premature closure of creative endeavor, and dogmatic reliance on wisdom of the (dead) past.
  --
  to err in attri bution of value, and to worship the specific solution itself, rather than the source of that
  solution. Hence the biblical injunction:
  --
  communicated?). The answer to the question what constitutes the highest value? or what is the highest
  good? is in fact the solution to the meta-problem, not the problem, although solutions to the latter have

1.03 - A Sapphire Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
  "It would be a joy to me, my father, to be able to tell you, `I have found the one whom my whole being awaits', but, alas, this is yet to be. The most refined maidens in the kingdom are all known to me, and for several of them I feel a sincere liking and a genuine admiration, but not one of them has awakened in me the love which can be the only rightful bond, and I think I can say without being mistaken that in return none of them has conceived a love for me. Since you are so kind as to value my judgment, I will tell you what is in my mind. It seems to me that I should be better fitted to rule our little nation if I were acquainted with the laws and customs of other countries; I wish therefore to travel the world for a year, to observe and to learn. I ask you, my father, to allow me to make this journey, and who knows? - I may return with my life's companion, the one for whom I can be all happiness and all protection."
  "Your wish is wise, my son. Go - and your father's blessing be with you."
  Amid the western ocean lies a little island valued for its valuable forests.
  One radiant summer's day, a young girl is walking slowly in the shade of the wonderful trees. Her name is Liane and she is fair among women; her li the body sways gracefully beneath light garments, her face, whose delicate skin seems paler for her carmine lips, is crowned with a heavy coil of hair so golden that it shines; and her eyes, like two deep doors opening on limitless blue, light up her features with their intellectual radiance.

1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Zen
  ourselves for help. What is the value of such a point of
  view?

1.03 - Master Ma is Unwell, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  can be valued high or low.*
  THE BLUE CLIFF RECORD

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: The way they are proceeding they might completely destroy even the little of the fine artistic value that is left in the country.
   Disciple: The other movement to prevent milk from the villages being sold to the dairy is also very unjust to the villagers. It hits them economically because the dairies pay a higher price for the milk. It is very unfair to ask the villager not to sell his milk and get a higher price.

1.03 - Physical Education, #On Education, #The Mother, #Integral Yoga
  On the subject of physical education, it must be mentioned that the physical is our base, and even the highest spiritual values are to be expressed through the life that is embodied here. Sariram adyam khalu dharmasadhanam, says the old Sanskrit adage, -- the body is the means of fulfillment of dharma, while dharma means every ideal which we can propose to ourselves and the law of its working out and its action.
  Of all the domains of education, physical is the one most completely governed by method, order, discipline and procedure. All education of the body must be rigorous, detailed and methodical.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  Humanity has to re-awake to the essential values which
  are spiritual, and which of old have been treasured in the

1.03 - Questions and Answers, #Book of Certitude, #unset, #Zen
  ANSWER: The basic sum on which Huququ'llah is payable is nineteen mithqals of gold. In other words, when money to the value of this sum hath been acquired, a payment of Huquq falleth due. Likewise Huquq is payable hen the value, not the number, of other forms of property reacheth the prescribed amount. Huququ'llah is payable no more than once. A person, for instance, who acquireth a thousand mithqals of gold, and payeth the Huquq, is not liable to make a further such payment on this sum, but only on what accrueth to it through commerce, business and the like. When this increase, namely the profit realized, reacheth the prescribed sum, one must carry out what God hath decreed. Only when the principal changeth hands is it once more subject to payment of Huquq, as it was the first time. The Primal Point hath directed that Huququ'llah must be paid on the value of whatsoever one possesseth; yet, in this Most Mighty Dispensation, We have exempted the household furnishings, that is such furnishings as are needed, and the residence itself.
  9. QUESTION: Which is to take precedence: the Huququ'llah, the debts of the deceased or the cost of the funeral and burial?
  --
  ANSWER: If such property be found in the town, its discovery is to be announced once by the town crier. If the owner of the property is then found, it should be delivered up to him. Otherwise, the finder of the property should wait one year, and if, during this period, the owner cometh to light, the finder should receive from him the crier's fee and restore to him his property; only if the year should pass without the owner's being identified may the finder take possession of the property himself. If the value of the property is less than or equal to the crier's fee, the finder should wait a single day from the time of its discovery, at the end of which, if the owner hath not come to light, he may himself appropriate it; and in the case of property discovered in an uninhabited area, the finder should observe a three days' wait, on the passing of which period, if the identity of the owner remain unknown, he is free to take possession of his find.
  18. QUESTION: With reference to the ablutions: if, for example, a person hath just bathed his entire body, must he still perform his ablutions?
  --
  ANSWER: Regarding the written question on the exchange of property held in trust to guard against depreciation and loss, such exchange is permissible on condition that the substitute will be equivalent in value. Thy Lord, verily, is the Expounder, the Omniscient, and He, truly, is the Ordainer, the Ancient of Days.
  97. QUESTION: Concerning the washing of the feet in winter and summer.

1.03 - Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Europe. It should be the patron of the fine arts. It is rich enough. It wants only the magnanimity and refinement. It can spend money enough on such things as farmers and traders value, but it is thought Utopian to propose spending money for things which more intelligent men know to be of far more worth. This town has spent seventeen thousand dollars on a town-house, thank fortune or politics, but probably it will not spend so much on living wit, the true meat to put into that shell, in a hundred years. The one hundred and twenty-five dollars annually subscribed for a Lyceum in the winter is better spent than any other equal sum raised in the town. If we live in the nineteenth century, why should we not enjoy the advantages which the nineteenth century offers?
  Why should our life be in any respect provincial? If we will read newspapers, why not skip the gossip of Boston and take the best newspaper in the world at once?not be sucking the pap of neutral family papers, or browsing Olive-Branches here in New England. Let the reports of all the learned societies come to us, and we will see if they know any thing. Why should we leave it to Harper & Brothers and

1.03 - .REASON. IN PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  general value of such a convention of symbols as logic.
  The other idiosyncrasy of philosophers is no less dangerous; it
  --
  something else, is as good as an objection, it sets the value of a
  thing in question. All superior values are of the first rank, all the
  highest concepts--that of Being, of the Absolute, of Goodness, of

1.03 - Some Aspects of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  it was a healthy sign to give the unconscious its due share of value. But this
  should not exceed the value accorded to consciousness.
  [52]
  --
  knowledge of the causes of war helps to raise the value of the French franc.
  The task of psycho therapy is to correct the conscious attitude and not to go
  --
  back to these valuable memories with conscious intent. I appeal to his senseof values deliberately, because I have to make the man well and therefore I
  must use all available means to achieve the therapeutic aim.

1.03 - Spiritual Realisation, The aim of Bhakti-Yoga, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  To the Bhakta these dry details are necessary only to streng then his will; beyond that they are of no use to him. For he is treading on a path which is fitted very soon to lead him beyond the hazy and turbulent regions of reason, to lead him to the realm of realisation. He, soon, through the mercy of the Lord, reaches a plane where pedantic and powerless reason is left far behind, and the mere intellectual groping through the dark gives place to the daylight of direct perception. He no more reasons and believes, he almost perceives. He no more argues, he senses. And is not this seeing God, and feeling God, and enjoying God higher than everything else? Nay, Bhaktas have not been wanting who have maintained that it is higher than even Moksha liberation. And is it not also the highest utility? There are people and a good many of them too in the world who are convinced that only that is of use and utility which brings to man creature-comforts. Even religion, God, eternity, soul, none of these is of any use to them, as they do not bring them money or physical comfort. To such, all those things which do not go to gratify the senses and appease the appetites are of no utility. In every mind, utility, however, is conditioned by its own peculiar wants. To men, therefore, who never rise higher than eating, drinking, begetting progeny, and dying, the only gain is in sense enjoyments; and they must wait and go through many more births and reincarnations to learn to feel even the faintest necessity for anything higher. But those to whom the eternal interests of the soul are of much higher value than the fleeting interests of this mundane life, to whom the gratification of the senses is but like the thoughtless play of the baby, to them God and the love of God form the highest and the only utility of human existence. Thank God there are some such still living in this world of too much worldliness.
  Bhakti-Yoga, as we have said, is divided into the Gauni or the preparatory, and the Par or the supreme forms. We shall find, as we go on, how in the preparatory stage we unavoidably stand in need of many concrete helps to enable us to get on; and indeed the mythological and symbological parts of all religions are natural growths which early environ the aspiring soul and help it Godward. It is also a significant fact that spiritual giants have been produced only in those systems of religion where there is an exuberant growth of rich mythology and ritualism. The dry fanatical forms of religion which attempt to eradicate all that is poetical, all that is beautiful and sublime, all that gives a firm grasp to the infant mind tottering in its Godward way the forms which attempt to break down the very ridge-poles of the spiritual roof, and in their ignorant and superstitious conceptions of truth try to drive away all that is life-giving, all that furnishes the formative material to the spiritual plant growing in the human soul such forms of religion too soon find that all that is left to them is but an empty shell, a contentless frame of words and sophistry with perhaps a little flavour of a kind of social scavengering or the socalled spirit of reform.

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  may need it later, This has sentimental value, The people I give it to will
  tara, liberator from the eight dangers

1.03 - The Coming of the Subjective Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  It is this principle and necessity that justify an age of individualism and rationalism and make it, however short it may be, an inevitable period in the cycle. A temporary reign of the critical reason largely destructive in its action is an imperative need for human progress. In India, since the great Buddhistic upheaval of the national thought and life, there has been a series of re current attempts to rediscover the truth of the soul and life and get behind the veil of stifling conventions; but these have been conducted by a wide and tolerant spiritual reason, a plastic soul-intuition and deep subjective seeking, insufficiently militant and destructive. Although productive of great internal and considerable external changes, they have never succeeded in getting rid of the predominant conventional order. The work of a dissolvent and destructive intellectual criticism, though not entirely absent from some of these movements, has never gone far enough; the constructive force, insufficiently aided by the destructive, has not been able to make a wide and free space for its new formation. It is only with the period of European influence and impact that circumstances and tendencies powerful enough to enforce the beginnings of a new age of radical and effective revaluation of ideas and things have come into existence. The characteristic power of these influences has been throughoutor at any rate till quite recentlyrationalistic, utilitarian and individualistic. It has compelled the national mind to view everything from a new, searching and critical standpoint, and even those who seek to preserve the present or restore the past are obliged un consciously or half-consciously to justify their endeavour from the novel point of view and by its appropriate standards of reasoning. Throughout the East, the subjective Asiatic mind is being driven to adapt itself to the need for changed values of life and thought. It has been forced to turn upon itself both by the pressure of Western knowledge and by the compulsion of a quite changed life-need and life-environment. What it did not do from within, has come on it as a necessity from without and this externality has carried with it an immense advantage as well as great dangers.
  The individualistic age is, then, a radical attempt of mankind to discover the truth and law both of the individual being and of the world to which the individual belongs. It may begin, as it began in Europe, with the endeavour to get back, more especially in the sphere of religion, to the original truth which convention has overlaid, defaced or distorted; but from that first step it must proceed to others and in the end to a general questioning of the foundations of thought and practice in all the spheres of human life and action. A revolutionary reconstruction of religion, philosophy, science, art and society is the last inevitable outcome. It proceeds at first by the light of the individual mind and reason, by its demand on life and its experience of life; but it must go from the individual to the universal. For the effort of the individual soon shows him that he cannot securely discover the truth and law of his own being without discovering some universal law and truth to which he can relate it. Of the universe he is a part; in all but his deepest spirit he is its subject, a small cell in that tremendous organic mass: his substance is drawn from its substance and by the law of its life the law of his life is determined and governed. From a new view and knowledge of the world must proceed his new view and knowledge of him self, of his power and capacity and limitations, of his claim on existence and the high road and the distant or immediate goal of his individual and social destiny.
  --
  Behind it all the hope of the race lies in those infant and as yet subordinate tendencies which carry in them the seed of a new subjective and psychic dealing of man with his own being, with his fellow-men and with the ordering of his individual and social life. The characteristic note of these tendencies may be seen in the new ideas about the education and upbringing of the child that became strongly current in the pre-war era. Formerly, education was merely a mechanical forcing of the childs nature into arbitrary grooves of training and knowledge in which his individual subjectivity was the last thing considered, and his family upbringing was a constant repression and compulsory shaping of his habits, his thoughts, his character into the mould fixed for them by the conventional ideas or individual interests and ideals of the teachers and parents. The discovery that education must be a bringing out of the childs own intellectual and moral capacities to their highest possible value and must be based on the psychology of the child-nature was a step forward towards a more healthy because a more subjective system; but it still fell short because it still regarded him as an object to be handled and moulded by the teacher, to be educated. But at least there was a glimmering of the realisation that each human being is a self-developing soul and that the business of both parent and teacher is to enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material. It is not yet realised what this soul is or that the true secret, whether with child or man, is to help him to find his deeper self, the real psychic entity within. That, if we ever give it a chance to come forward, and still more if we call it into the foreground as the leader of the march set in our front, will itself take up most of the business of education out of our hands and develop the capacity of the psychological being towards a realisation of its potentialities of which our present mechanical view of life and man and external routine methods of dealing with them prevent us from having any experience or forming any conception. These new educational methods are on the straight way to this truer dealing. The closer touch attempted with the psychical entity behind the vital and physical mentality and an increasing reliance on its possibilities must lead to the ultimate discovery that man is inwardly a soul and a conscious power of the Divine and that the evocation of this real man within is the right object of education and indeed of all human life if it would find and live according to the hidden Truth and deepest law of its own being. That was the knowledge which the ancients sought to express through religious and social symbolism, and subjectivism is a road of return to the lost knowledge. First deepening mans inner experience, restoring perhaps on an unprecedented scale insight and self-knowledge to the race, it must end by revolutionising his social and collective self-expression.
  Meanwhile, the nascent subjectivism preparative of the new age has shown itself not so much in the relations of individuals or in the dominant ideas and tendencies of social development, which are still largely rationalistic and materialistic and only vaguely touched by the deeper subjective tendency, but in the new collective self-consciousness of man in that organic mass of his life which he has most firmly developed in the past, the nation. It is here that it has already begun to produce powerful results whether as a vitalistic or as a psychical subjectivism, and it is here that we shall see most clearly what is its actual drift, its deficiencies, its dangers as well as the true purpose and conditions of a subjective age of humanity and the goal towards which the social cycle, entering this phase, is intended to arrive in its wide revolution.

1.03 - THE EARTH IN ITS EARLY STAGES, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  spiritual energy, by its very nature, increases in ' radial ' value,
  positively, absolutely, and without determinable limits, in step

1.03 - THE GRAND OPTION, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  investing them with a meaning and an intelligible moral value.
  Our species, let us accept it, is entering its phase of socialization;
  --
  This, as I see it, is the problem of values, deeper than any techni-
  cal question of terrestrial organization, which we must all face to-
  --
  alternatives so that we may understand their value and their rela-
  tion to one another.
  --
  two camps of those who deny that there is any significance or value
  in the state of Being, and therefore no Progress; and those, on the
  --
  cided in favor of the value of Being, to have accepted that the world
  has a meaning and is taking us somewhere, does not necessarily im-
  --
  are those on the other side, the believers in some ultimate value in
  the tangible evolution of things. For these latter (the true optimists),
  --
  fundamental terms, faith in the spiritual value of matter. But psycholog-
  ically this dichotomic process, whereby at each point of choice
  --
  the future and assessing the value of things, we cannot do nothing,
  since our very refusal to decide is a decision in itself.
  --
  scribed harbor. Accordingly we need some criterion of values to
  enable us to make our choice. But immersed in the Universe as we
  --
  sacrifice and bring about the destruction of all personal values in
  the Universe.
  --
  tion in the harmonized flowering of individual values.
  And this is precisely what happens in the case of Mankind. By
  --
  ate any other? A general and irreversible readjustment of the values of
  existence: again two indications (this time not in terms of vision

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The first result is a violent sensational and physical crisis which produces a disgust of the action and its material objects and of life itself. He rejects the vital aim pursued by egoistic humanity in its action, - happiness and enjoyment; he rejects the vital aim of the Kshatriya, victory and rule and power and the government of men. What after all is this fight for justice when reduced to its practical terms, but just this, a fight for the interests of himself, his brothers and his party, for possession and enjoyment and rule? But at such a cost these things are not worth having. For they are of no value in themselves, but only as a means to the right maintenance of social and national life and it is these very aims that in the person of his kin and his race he is about to destroy. And then comes the cry of the emotions. These are they for whose sake life and happiness are desired, our "own people". Who would consent to slay these for the sake of all the earth, or even for the kingdom of the three worlds? What pleasure can there be in life, what happiness, what satisfaction in oneself after such a deed? The whole thing is a dreadful sin, - for now the moral sense awakens to justify the revolt of the sensations and the emotions. It is a sin, there is no right nor justice in mutual slaughter; especially are those who are to be slain the natural objects of reverence and of love, those without whom one would not care to live, and to violate these sacred feelings can be no virtue, can be nothing but a heinous crime. Granted that the offence, the aggression, the first sin, the crimes of greed and selfish passion which have brought things to such a pass came from the other side; yet armed resistance to wrong under such circumstances would be itself a sin and
  The Human Disciple
  --
   word: speak one thing decisively by which I can attain to what is the best." It is always the pragmatic man who has no value for metaphysical thought or for the inner life except when they help him to his one demand, a dharma, a law of life in the world or, if need be, of leaving the world; for that too is a decisive action which he can understand. But to live and act in the world, yet be above it, this is a "mingled" and confusing word the sense of which he has no patience to grasp.
  The rest of Arjuna's questions and utterances proceed from the same temperament and character. When he is told that once the soul-state is assured there need be no apparent change in the action, he must act always by the law of his nature, even if the act itself seem faulty and deficient compared with that of another law than his own, he is troubled. The nature! but what of this sense of sin in the action with which he is preoccupied? is it not this very nature which drives men as if by force and even against their better will into sin and guilt? His practical intelligence is baffled by Krishna's assertion that it was he who in ancient times revealed to Vivasvan this Yoga, since lost, which he is now again revealing to Arjuna, and by his demand for an explanation he provokes the famous and oft-quoted statement of Avatarhood and its mundane purpose. He is again perplexed by the words in which Krishna continues to reconcile action and renunciation of action and asks once again for a decisive statement of that which is the best and highest, not this "mingled" word. When he realises fully the nature of the Yoga which he is bidden to embrace, his pragmatic nature accustomed to act from mental will and preference and desire is appalled by its difficulty and he asks what is the end of the soul which attempts and fails, whether it does not lose both this life of human activity and thought and emotion which it has left behind and the Brahmic consciousness to which it aspires and falling from both perish like a dissolving cloud?
  --
  To such a disciple the Teacher of the Gita gives his divine teaching. He seizes him at a moment of his psychological development by egoistic action when all the mental, moral, emotional values of the ordinary egoistic and social life of man have collapsed in a sudden bankruptcy, and he has to lift him up out of this lower life into a higher consciousness, out of ignorant attachment to action into that which transcends, yet originates and orders action, out of ego into Self, out of life in mind, vitality and body into that higher nature beyond mind which is the status of the Divine. He has at the same time to give him that for which he asks and for which he is inspired to seek by the guidance within him, a new Law of life and action high above the insufficient rule of the ordinary human existence with its endless conflicts and oppositions, perplexities and illusory certainties, a higher Law by which the soul shall be free from this bondage of works and yet powerful to act and conquer in the vast liberty of its divine being. For the action must be performed, the world must fulfil its cycles and the soul of the human being must not turn back in ignorance from the work it is here to do. The whole course of the teaching of the Gita is determined and directed, even in its widest wheelings, towards the fulfilment of these three objects.

1.03 - The Phenomenon of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  endowed with its own particular consistence and value: no
  longer merely to know oneself; no longer merely to know,
  --
  To establish the value of this new viewpoint . . . my only
  form of argument will be that universally employed by
  --
  assess, in terms of absolute values, the relative importance,
  the place, of all things? (F.M., pp. 105-7.)
  --
  when we are dealing with low values of complexity, but it
  gradually makes itself felt and finally becomes dominant
  when we reach high values. . . . On the one hand we have
  physics, in the strict sense of the word, which is chiefly con-

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  psychological values which has always been theirs whether con-
  sciously acknowledged or not; for their power grows in propor-

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:But the worlds are only frames for our experience, the senses only instruments of experience and conveniences. Consciousness is the great underlying fact, the universal witness for whom the world is a field, the senses instruments. To that witness the worlds and their objects appeal for their reality and for the one world or the many, for the physical equally with the supraphysical we have no other evidence that they exist. It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
  9:If we push the materialist conclusion far enough, we arrive at an insignificance and unreality in the life of the individual and the race which leaves us, logically, the option between either a feverish effort of the individual to snatch what he may from a transient existence, to "live his life", as it is said, or a dispassionate and objectless service of the race and the individual, knowing well that the latter is a transient fiction of the nervous mentality and the former only a little more long-lived collective form of the same regular nervous spasm of Matter. We work or enjoy under the impulsion of a material energy which deceives us with the brief delusion of life or with the nobler delusion of an ethical aim and a mental consummation. Materialism like spiritual Monism arrives at a Maya that is and yet is not, - is, for it is present and compelling, is not, for it is phenomenal and transitory in its works. At the other end, if we stress too much the unreality of the objective world, we arrive by a different road at similar but still more trenchant conclusions, - the fictitious character of the individual ego, the unreality and purposelessness of human existence, the return into the Non-Being or the relationless Absolute as the sole rational escape from the meaningless tangle of phenomenal life.
  --
  12:The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate.
  13:Entering into that Consciousness, we may continue to dwell, like It, upon universal existence. Then we become aware, - for all our terms of consciousness and even our sensational experience begin to change, - of Matter as one existence and of bodies as its formations in which the one existence separates itself physically in the single body from itself in all others and again by physical means establishes communication between these multitudinous points of its being. Mind we experience similarly, and Life also, as the same existence one in its multiplicity, separating and reuniting itself in each domain by means appropriate to that movement. And, if we choose, we can proceed farther and, after passing through many linking stages, become aware of a supermind whose universal operation is the key to all lesser activities. Nor do we become merely conscious of this cosmic existence, but likewise conscious in it, receiving it in sensation, but also entering into it in awareness. In it we live as we lived before in the ego-sense, active, more and more in contact, even unified more and more with other minds, other lives, other bodies than the organism we call ourselves, producing effects not only on our own moral and mental being and on the subjective being of others, but even on the physical world and its events by means nearer to the divine than those possible to our egoistic capacity.

1.03 - Time Series, Information, and Communication, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  a 3 ... a n ..., where a 1 , a 2 , ..., each has the value 0 or 1, then the
  number of choices made and the consequent amount of infor-
  --
  of that variable which takes the same value for different argu-
  ments, or if in a function of several variables we allow some of
  --
  Now let A be some function of the values of t in the future, that
  is, for arguments greater than 0. Then we can determine the
  --
  distribution of values of any set of future quantities, or any set
  of quantities depending both on the past and the future, when
  --
  tation to the "best value" of any of these statistical parameters or
  sets of statistical parameters-­in the sense, perhaps, of a mean
  --
  a value of another component, or a set of values of other compo-
  nents, at some point of time, past, present, or future. The general
  --
  series. We ask for the distribution of the values of the message at
  some given time, past, present, and future. We then ask for an
  --
  the set of values of α corresponding to paths in S. On this basis,
  almost all paths will be continuous and non-­differentiable.
  --
  where λ k,1 + λ k,2 + ··· + λ k,n = n. The value of the expression in Eq.
  3.19 will become
  --
  into pairs; and the ∏ is taken over those pairs of values k and q,
  where λ k,1 of the elements to be selected from t k and t q are t 1 , λ k,2
  --
  the values of the function of t, f(t, γ), which we may write in the
  form  [ f ( t, γ ) ] , must have the property that
  --
  takes on the values 0 or 1, we shall have
   [ f ( t , γ ) ] d γ = ∫ {  [ f ( t , γ ) ] d γ }
  --
  for all values of γ except for a set of zero measure. That is, we can
  almost always read off any statistical parameter of such a timeTime Series, Information, and Communication
  --
  It is easy to see that if a is finite, it does not matter what value we
  give it; for our operator is not changed if we add a constant to all
  --
  for any finite set of values t 1 , t 2 , ..., t v of x the simultaneous distri-
  bution of T D (t κ , μ, γ) (κ = 1, 2, ..., v) will approach the simultane-
  --
  every value of μ. However, T D (t, μ, γ) is completely determined
  by t, μ, D, and ξ(τ, γ). It is therefore not inappropriate to try to
  --
  chy principal value of
  G ( ω ) =
  --
  which we have when we know all values of
  − A
  --
  coefficients, and that its mean square value is proportional toTime Series, Information, and Communication
   π n τ 
  --
  where n runs over all integer values from −∞ to ∞. The quantity
  a is as before the parameter of distribution, and may be taken to
  --
  Thus for a prediction one step ahead, the best value for f n+1 (α) is
  − k 0 ∑ q λ + 1 f n − λ ( α )

WORDNET



--- Overview of noun value

The noun value has 6 senses (first 4 from tagged texts)
                    
1. (65) value ::: (a numerical quantity measured or assigned or computed; "the value assigned was 16 milliseconds")
2. (52) value ::: (the quality (positive or negative) that renders something desirable or valuable; "the Shakespearean Shylock is of dubious value in the modern world")
3. (13) value, economic value ::: (the amount (of money or goods or services) that is considered to be a fair equivalent for something else; "he tried to estimate the value of the produce at normal prices")
4. (2) value ::: (relative darkness or lightness of a color; "I establish the colors and principal values by organizing the painting into three values--dark, medium...and light"-Joe Hing Lowe)
5. value, time value, note value ::: ((music) the relative duration of a musical note)
6. value ::: (an ideal accepted by some individual or group; "he has old-fashioned values")

--- Overview of verb value

The verb value has 5 senses (first 3 from tagged texts)
                    
1. (2) value ::: (fix or determine the value of; assign a value to; "value the jewelry and art work in the estate")
2. (1) prize, value, treasure, appreciate ::: (hold dear; "I prize these old photographs")
3. (1) respect, esteem, value, prize, prise ::: (regard highly; think much of; "I respect his judgement"; "We prize his creativity")
4. measure, evaluate, valuate, assess, appraise, value ::: (evaluate or estimate the nature, quality, ability, extent, or significance of; "I will have the family jewels appraised by a professional"; "access all the factors when taking a risk")
5. rate, value ::: (estimate the value of; "How would you rate his chances to become President?"; "Gold was rated highly among the Romans")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun value

6 senses of value                          

Sense 1
value
   => numerical quantity
     => quantity
       => concept, conception, construct
         => idea, thought
           => content, cognitive content, mental object
             => cognition, knowledge, noesis
               => psychological feature
                 => abstraction, abstract entity
                   => entity

Sense 2
value
   => worth
     => quality
       => attribute
         => abstraction, abstract entity
           => entity

Sense 3
value, economic value
   => measure, quantity, amount
     => abstraction, abstract entity
       => entity

Sense 4
value
   => color property
     => visual property
       => property
         => attribute
           => abstraction, abstract entity
             => entity

Sense 5
value, time value, note value
   => duration, continuance
     => time period, period of time, period
       => fundamental quantity, fundamental measure
         => measure, quantity, amount
           => abstraction, abstract entity
             => entity

Sense 6
value
   => ideal
     => idea, thought
       => content, cognitive content, mental object
         => cognition, knowledge, noesis
           => psychological feature
             => abstraction, abstract entity
               => entity


--- Hyponyms of noun value

5 of 6 senses of value                        

Sense 1
value
   => eigenvalue, eigenvalue of a matrix, eigenvalue of a square matrix, characteristic root of a square matrix
   => scale value
   => argument, parameter

Sense 2
value
   => invaluableness, preciousness, pricelessness, valuableness
   => monetary value, price, cost
   => price, cost, toll
   => richness
   => importance
   => unimportance
   => national income
   => gross national product, GNP
   => gross domestic product, GDP
   => par value, face value, nominal value
   => book value
   => market value, market price
   => standard, monetary standard

Sense 3
value, economic value
   => mess of pottage
   => premium

Sense 4
value
   => lightness
   => darkness

Sense 6
value
   => introject
   => principle


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun value

6 senses of value                          

Sense 1
value
   => numerical quantity

Sense 2
value
   => worth

Sense 3
value, economic value
   => measure, quantity, amount

Sense 4
value
   => color property

Sense 5
value, time value, note value
   => duration, continuance

Sense 6
value
   => ideal




--- Coordinate Terms (sisters) of noun value

6 senses of value                          

Sense 1
value
  -> numerical quantity
   => zero, zero point
   => value
   => vote, voter turnout

Sense 2
value
  -> worth
   => value
   => merit, virtue
   => demerit, fault
   => praisworthiness
   => worthwhileness
   => price

Sense 3
value, economic value
  -> measure, quantity, amount
   => probability, chance
   => quantum
   => value, economic value
   => fundamental quantity, fundamental measure
   => definite quantity
   => indefinite quantity
   => relative quantity
   => system of measurement, metric
   => cordage
   => octane number, octane rating
   => magnetization, magnetisation
   => radical
   => volume
   => volume
   => proof
   => time unit, unit of time
   => point, point in time
   => playing period, period of play, play
   => time interval, interval

Sense 4
value
  -> color property
   => hue, chromaticity
   => saturation, chroma, intensity, vividness
   => paleness, pallidity
   => value

Sense 5
value, time value, note value
  -> duration, continuance
   => clocking
   => longueur
   => residence time
   => span
   => stretch, stint
   => time scale
   => value, time value, note value
   => rule

Sense 6
value
  -> ideal
   => value
   => paragon, idol, perfection, beau ideal
   => criterion, standard
   => exemplar, example, model, good example
   => ego ideal




--- Grep of noun value
absolute value
acid value
book value
cash surrender value
economic value
eigenvalue
expected value
face value
market value
mean value
median value
modal value
monetary value
no-par-value stock
nominal value
note value
nuisance value
numerical value
par value
physical value
scale value
time value
value
value-added tax
value-system
value judgement
value judgment
value orientation
value statement
valuelessness
valuer
values



IN WEBGEN [10000/1422]

Wikipedia - 1972 Montreal Museum of Fine Arts robbery -- Highest-value theft in Canadian history
Wikipedia - 400 (value)
Wikipedia - 400 (value) -- 400 (value)
Wikipedia - 48-bit computing -- discrete values integer in computer architecture
Wikipedia - Absolute intrinsic value denial
Wikipedia - Absolute value -- Nonnegative number with the same magnitude as a given number
Wikipedia - Accuracy and precision -- Closeness to true value or to each other
Wikipedia - Activity coefficient -- Value accounting for thermodynamic non-ideality of mixtures
Wikipedia - Added value -- Used as a measure of shareholder value in the financial analysis of shares
Wikipedia - Aestheticism -- Art movement emphasizing aesthetic considerations over social values
Wikipedia - Agricultural value chain -- The whole range of goods and services necessary for an agricultural product to move from the farm to the final customer
Wikipedia - Algebraic multiplicity -- Multiplicity of an eigenvalue as a root of the characteristic polynomial
Wikipedia - All nearest smaller values
Wikipedia - American Family Association -- American nonprofit organization promoting fundamentalist Christian values
Wikipedia - Anastasia Valueva -- Russian taekwondo practitioner
Wikipedia - Anthropological theories of value
Wikipedia - Antilegomena -- Written texts whose authenticity or value is disputed
Wikipedia - Antinatalism -- Philosophical position that assigns a negative value to birth
Wikipedia - Apply -- The function that maps a function and its arguments to the function value
Wikipedia - Architectural design values
Wikipedia - ARKive -- Non-profit repository of high-quality, high-value media of endangered species
Wikipedia - Array data type -- Data type that represents a collection of elements (values or variables)
Wikipedia - Asian values -- Norms, values and political systems originating in the Asia-Pacific
Wikipedia - Association value
Wikipedia - Attribute-value system
Wikipedia - Augustinian values
Wikipedia - Axiology -- The philosophical study of value
Wikipedia - Baker's theorem -- Lower bound for absolute value of linear combinations of logarithms of algebraic numbers
Wikipedia - Balance of trade -- Difference between the monetary value of exports and imports
Wikipedia - Bayes estimator -- Estimator or decision rule that minimizes the posterior expected value of a loss function
Wikipedia - Berkeley DB -- Software library providing embedded database for key/value data
Wikipedia - Best value procurement -- Procurement system
Wikipedia - Bilinear form -- Scalar-valued function of two variables that becomes a linear map when one coordinate is fixed
Wikipedia - Binary search algorithm -- Search algorithm finding the position of a target value within a sorted array
Wikipedia - Bitwise operation -- Computer operation that operates on values at the level of their individual bits
Wikipedia - Bogey value
Wikipedia - Boolean algebra -- Algebra involving variables containing only "true" and "false" (or 1 and 0) as values
Wikipedia - Boolean-valued function
Wikipedia - Boolean-valued model -- set theory concept
Wikipedia - Boolean-valued semantics
Wikipedia - Boolean value
Wikipedia - Boundary value analysis
Wikipedia - Boundary value problem
Wikipedia - Braxton Family Values (season 5) -- Season of television series
Wikipedia - Bribery -- Corrupt solicitation, acceptance, or transfer of value in exchange for official action
Wikipedia - BUN-to-creatinine ratio -- Medical laboratory value
Wikipedia - Business model -- Rationale of how an organization creates, delivers, and captures value in economic, social, cultural or other contexts
Wikipedia - Business value
Wikipedia - Call by value
Wikipedia - Call-by-value
Wikipedia - Capitalization-weighted index -- Stock market index whose components are weighted by total market value
Wikipedia - Cartogram -- Map in which geographic space is distorted based on the value of a thematic mapping variable
Wikipedia - Cash value
Wikipedia - Cast-iron cookware -- Cookware valued for heat retention properties
Wikipedia - Categorical variable -- Variable where there is no ordering among the values
Wikipedia - Category:CS1: long volume value
Wikipedia - Category:Japanese values
Wikipedia - Category:Singular value decomposition
Wikipedia - Cauchy principal value -- Method for assigning values to certain improper integrals which would otherwise be undefined
Wikipedia - Character encoding -- System using a prescribed set of digital values to represent textual characters
Wikipedia - Characteristic polynomial -- Polynomial whose roots are the eigenvalues of a matrix
Wikipedia - Chess piece relative value -- Point-based valuation system for chess pieces
Wikipedia - Chowla-Selberg formula -- Evaluates a certain product of values of the Gamma function at rational values
Wikipedia - Christian values
Wikipedia - CIELAB color space -- Standard color space with color-opponent values
Wikipedia - Civic nationalism -- Form of nationalism compatible with progressive values of freedom, tolerance, equality and individual rights
Wikipedia - Code point -- Numerical value representing a character in a coded character set
Wikipedia - Cognitive dissonance -- Psychological stress resulting from multiple contradictory beliefs, ideas, or values held at the same time
Wikipedia - Collectable -- Object regarded as being of value or interest to a collector
Wikipedia - Collectivism -- A cultural value that is characterized by emphasis on cohesiveness among individuals and prioritization of the group over self
Wikipedia - Comma separated values
Wikipedia - Comma-separated values -- File format used to store data
Wikipedia - Commitment scheme -- Cryptographic scheme that allows commitment to a chosen value
Wikipedia - Communist party -- Political party that promotes communist philosophy and values
Wikipedia - Competitive exclusion principle -- A proposition that two species competing for the same limiting resource cannot coexist at constant population values
Wikipedia - Computer number format -- Internal representation of numeric values in a digital computer
Wikipedia - Confirmation bias -- Tendency of people to favor information that confirms their beliefs or values
Wikipedia - Consideration in English law -- Something of value promised by parties to a contract to each other
Wikipedia - Consideration -- Concept of legal value in connection with contracts
Wikipedia - Constant (mathematics) -- Function or value which does not change during a process
Wikipedia - Contingencies of Value -- 1991 book by Barbara Herrnstein Smith
Wikipedia - Continuous function -- Mathematical function with no sudden changes in value
Wikipedia - Convertibility -- The ability of money to be transformed into other stores of value
Wikipedia - Cost the limit of price -- Version of the labor theory of value
Wikipedia - Counterculture -- Subculture whose values and norms of behavior deviate from those of mainstream society
Wikipedia - Culture and Value
Wikipedia - Culture of poverty -- Social theory asserting that value systems perpetuate poverty
Wikipedia - Currency strength index -- Value of currency
Wikipedia - Customer lifetime value
Wikipedia - Cutoff (physics) -- Maximum or minimum value for physics concepts
Wikipedia - C-value -- C-value is the amount, in picograms, of DNA contained within a haploid nucleus
Wikipedia - Darboux's theorem (analysis) -- All derivatives have the intermediate value property
Wikipedia - Deal with the Devil -- Allegorical reference for sacrificing a moral value for a secular one
Wikipedia - Degrees of freedom (statistics) -- number of values in the final calculation of a statistic that are free to vary
Wikipedia - Delimiter-separated values -- Store two-dimensional arrays of data by separating the values in each row with specific delimiter characters. Most database and spreadsheet programs are able to read or save data in a delimited format
Wikipedia - Dependent type -- Data type whose definition depends on a value
Wikipedia - Depreciation -- Decrease in asset values, or the allocation of cost thereof
Wikipedia - Digital signal (signal processing) -- A signal with discrete values in time and amplitude
Wikipedia - Digital signal -- Signal used to represent data as a sequence of discrete values
Wikipedia - Dignity -- The right of a person to be valued and respected for their own sake
Wikipedia - Distinction (sociology) -- Social force that assigns different values upon different people within a given society
Wikipedia - Earned value management
Wikipedia - Earned value
Wikipedia - Earnings per share -- Value of earnings per outstanding share of common stock for a company
Wikipedia - Earth Charter -- An international declaration of values and principles for building a just, sustainable, peaceful global society
Wikipedia - Econodynamics -- Science of value in economics
Wikipedia - Economic geology -- Science concerned with earth materials of economic value
Wikipedia - Economic value added
Wikipedia - Effort heuristic -- Tendency to judge objects that took a longer time to produce to be of higher value
Wikipedia - Eigenvalue decomposition
Wikipedia - Eigenvalue, eigenvector and eigenspace
Wikipedia - Eigenvalues and eigenvectors
Wikipedia - Eigenvalues
Wikipedia - Eigenvalue
Wikipedia - Electronic filter topology -- Electronic filter circuits without taking note of the values of the components used but only the manner in which those components are connected
Wikipedia - Employee value proposition
Wikipedia - Entity-attribute-value model -- Type of data model
Wikipedia - Enumerated type -- named set of data type values
Wikipedia - Environmental Values
Wikipedia - Ephemeris -- Table of values that gives the positions of astronomical objects in the sky at a given time or times
Wikipedia - Equaliser (mathematics) -- Set of arguments where two or more functions have the same value
Wikipedia - Equation solving -- Finding values for variables that make an equation true
Wikipedia - Ethnocentrism -- Judging another culture solely by the values and standards of one's own culture
Wikipedia - European Union value added tax -- Tax on goods and services within the European Union
Wikipedia - Evalue people -- Ethnic group in Ghana and Ivory Coast
Wikipedia - EValue -- Fintech company
Wikipedia - Exchange value
Wikipedia - Expected value -- Long-run average value of a random variable
Wikipedia - Exposure value -- Measure of illuminance for a combination of a camera's shutter speed and f-number
Wikipedia - Extreme value theorem -- A continuous real function on a closed interval has a maximum and a minimum
Wikipedia - Extreme value
Wikipedia - Face Value (1918 film) -- 1918 film by Robert Zigler Leonard
Wikipedia - Face Value (1927 film) -- 1927 film
Wikipedia - Face Value (album) -- 1981 studio album by Phil Collins
Wikipedia - Facsimile -- Copy or reproduction of an old book, manuscript, map, art print, or other item of historical value
Wikipedia - Fact and Value -- 2001 book edited by Alex Byrne, Robert C. Stalnaker, Ralph Wedgwood
Wikipedia - Family values
Wikipedia - Fiber art -- Artworks made of fiber and other textile materials, emphasizing aesthetic value over utility
Wikipedia - Filipino values
Wikipedia - Financial asset -- Intangible asset that derives value because of a contractual claim
Wikipedia - Financial crisis -- Situation in which financial assets suddenly lose a large part of their nominal value
Wikipedia - Fine-tuned universe -- The hypothesis that life in the Universe depends upon certain physical constants having values within a narrow range and the belief that the observed values warrant an explanation.
Wikipedia - Finitary relation -- Property that assigns truth values to k-tuples of individuals
Wikipedia - First-class value
Wikipedia - Food grading -- Inspection, assessment and sorting of various foods regarding quality, freshness, legal conformity and market value
Wikipedia - Four-valued logic -- Any logic with four truth values
Wikipedia - Fractional quantum Hall effect -- Physical phenomenon in which the Hall conductance of 2D electrons shows precisely quantized plateaus at fractional values of eM-BM-2/h
Wikipedia - Function application -- The act of applying a function to an argument from its domain so as to obtain the corresponding value from its range.
Wikipedia - Function (mathematics) -- Mapping that associates a single output value to each input
Wikipedia - Gaullism -- French political stance combining republican values and pragmatism with a strong presidency
Wikipedia - Gematria -- Assigning a numerical value to a name, word or phrase based on its letters
Wikipedia - Generalized extreme value distribution
Wikipedia - Generalized singular value decomposition -- Name of two different techniques based on the singular value decomposition
Wikipedia - Geometric multiplicity -- Dimension of the eigenspace associated with an eigenvalue
Wikipedia - Gershgorin circle theorem -- Mathematical theorem about eigenvalues
Wikipedia - Ghost note -- Musical note with a rhythmic value, but no discernible pitch
Wikipedia - Gift card -- A prepaid-stored-value money card
Wikipedia - Gill (unit) -- Unit of volume with different values
Wikipedia - Global value numbering
Wikipedia - Goodness and value theory
Wikipedia - Goods and services tax (Australia) -- Type of value added tax used in Australia
Wikipedia - Gray code -- Ordering of binary values, used for positioning and error correction
Wikipedia - Grayscale -- Image where each pixel's intensity is shown only achromatic values of black, gray, and white
Wikipedia - Gross domestic product -- Market value of goods and services produced within a country
Wikipedia - Gross-Koblitz formula -- Expresses a Gauss sum using a product of values of the p-adic gamma function
Wikipedia - Hacker ethic -- Common moral values of hacker culture
Wikipedia - Half farthing -- British coin valued at one eighth of a penny
Wikipedia - Hankel singular value
Wikipedia - Haynsworth inertia additivity formula -- Counts positive, negative, and zero eigenvalues of a block partitioned Hermitian matrix
Wikipedia - Hazard -- A substance or situation which has the potential to cause harm to health, life, the environment, property, or any other value
Wikipedia - Her Face Value -- 1921 film
Wikipedia - Her Market Value -- 1925 film by Paul Powell
Wikipedia - Hermite's identity -- Gives the value of a summation involving the floor function
Wikipedia - Her Resale Value -- 1933 film
Wikipedia - Her Social Value -- 1921 film
Wikipedia - Hierarchy of genres -- Ranks of different genres in an art form in terms of their prestige and cultural value
Wikipedia - Hierarchy of values
Wikipedia - Home equity -- Market value of a homeowner's unencumbered interest in their real property
Wikipedia - Horsepower -- Unit of power with different values
Wikipedia - Humanism -- Philosophical school of thought emphasizing the value of human beings and focusing on rationalism and empiricism
Wikipedia - Hundredweight -- Unit of weight or mass, with differing values
Wikipedia - IBM PS/ValuePoint
Wikipedia - Identity function -- In mathematics, a function that always returns the same value that was used as its argument
Wikipedia - Ideology -- Set of beliefs and values attributed to a person or group of people
Wikipedia - IEEE 1164 -- IEEE standard that defines logic values used in electronic design
Wikipedia - IKEA effect -- Cognitive bias in which consumers place a disproportionately high value on products they partially created
Wikipedia - Image (mathematics) -- The set of all values of a function
Wikipedia - Imputation (statistics) -- Process of replacing missing data with substituted values
Wikipedia - Indicator (metadata) -- Boolean value in metadata that may contain only the values true or false
Wikipedia - Indicator (statistics) -- Observed value of a variable in statistics
Wikipedia - Indicator value -- Term used in ecology
Wikipedia - Inequation -- Mathematical statement that two values are not equal
Wikipedia - Infinite-valued logic -- Many-valued logic in which truth values comprise a continuous range
Wikipedia - Instrumental and value-rational action
Wikipedia - Instrumental value
Wikipedia - Intermediate value theorem -- A continuous function on an interval takes on every value between its values at the ends
Wikipedia - Intrinsic value (animal ethics) -- The value a sentient being confers on itself by desiring its own lived experience as an end in itself
Wikipedia - Intrinsic value (ethics)
Wikipedia - Intrinsic value (numismatics) -- Value due to the desirable features of an object as a medium of exchange
Wikipedia - Islamic modernism -- Attempts to reconcile Islamic faith with modern values such as democracy, civil rights, rationality, equality, and progress
Wikipedia - Jacobian matrix and determinant -- Matrix of all first-order partial derivatives of a vector-valued function
Wikipedia - Jaina seven-valued logic
Wikipedia - Japanese political values
Wikipedia - Japanese values -- Cultural assumptions and concepts specific to Japanese culture
Wikipedia - Jealousy -- Emotion referring to the thoughts and feelings of insecurity, fear, and envy over relative lack of possessions, status or something of great personal value
Wikipedia - Jordan normal form -- Form of a matrix indicating its eigenvalues and their algebraic multiplicities
Wikipedia - Journal of Value Inquiry
Wikipedia - Jurisprudence of values
Wikipedia - Key derivation function -- Function that derives one or more secret keys from a secret value
Wikipedia - Key-value database -- Data storage paradigm
Wikipedia - Key-value store
Wikipedia - Knight of Freedom Award -- Polish international award conferred annually to "outstanding figures, who promote the values represented by General Casimir Pulaski: freedom, justice, and democracy"
Wikipedia - Knowledge economy -- Approach to generating value
Wikipedia - Labor theory of value -- Theoretical economics
Wikipedia - Labour theory of value
Wikipedia - Lambek-Moser theorem -- Any monotonic integer-valued function partitions the positive integers into 2 subsets
Wikipedia - Land value tax -- Levy on the unimproved value of land
Wikipedia - Law of value
Wikipedia - LevelDB -- Open-source key-value store by Google
Wikipedia - Limit (mathematics) -- Value that a function or sequence "approaches" as the input or index approaches some value
Wikipedia - Limit of a sequence -- Value that the terms of a sequence "tend to"
Wikipedia - List of Braxton Family Values episodes -- Wikipedia list article
Wikipedia - Literal (computer programming) -- Notation for representing a fixed value in source code
Wikipedia - Load value injection -- Microprocessor security vulnerability
Wikipedia - Loan-to-value ratio -- Financial term used by lenders
Wikipedia - Logical value
Wikipedia - Magnetoresistance -- The tendency of some materials to change the value of their electrical resistance when placed in an external magnetic field
Wikipedia - Many valued logic
Wikipedia - Many-valued logic
Wikipedia - Marginal value theorem -- Mathematical model of animal foraging behavior
Wikipedia - Market capitalization -- Total value of a public company's outstanding shares
Wikipedia - Market value
Wikipedia - Mate value -- Sum of desirable traits in a potential mate
Wikipedia - Maxima and minima -- Largest and smallest value taken by a function takes at a given point
Wikipedia - Mean of a function -- Formula for the average value of a function over its domain
Wikipedia - Mean value analysis
Wikipedia - Mean value theorem -- On the existence of a tangent to an arc parallel to the line through its endpoints
Wikipedia - Mean value
Wikipedia - Mean -- General term for the several definitions of mean value, the sum divided by the count
Wikipedia - Mindset List -- Annual compilation of the values that shape the worldview of students about 18 years old
Wikipedia - Minifloat -- Floating-point values represented with very few bits
Wikipedia - Minimum efficiency reporting value -- Measurement scale for the effectiveness of air filters
Wikipedia - Min-max theorem -- Variational characterization of eigenvalues of compact Hermitian operators on Hilbert spaces
Wikipedia - Minsky moment -- Sudden collapse of asset values which generates a credit or business cycle
Wikipedia - Missing trader fraud -- Type of Value Added Tax fraud
Wikipedia - Misuse of p-values
Wikipedia - Modern Orthodox Judaism -- Attempt to synthesize Jewish values and the observance of Jewish law with the secular, modern world
Wikipedia - Mode (statistics) -- Value that appears most often in a set of data
Wikipedia - Moral injury -- An injury to an individual's moral conscience and values
Wikipedia - Moral values
Wikipedia - Moral value
Wikipedia - Mudlark -- Someone who scavenges for items of value on the shores of rivers
Wikipedia - Multivalued function -- Generalization of a function that may produce several outputs for each input
Wikipedia - Multi-valued logic
Wikipedia - Multivalue model
Wikipedia - Muslims for Progressive Values -- Organization for Muslims with a liberal or progressive Islamic worldview
Wikipedia - M-value (decompression) -- Maximum inert gas supersaturation allowed for a tissue in decompression theory
Wikipedia - National debt of the United States -- Face value of federal government securities outstanding
Wikipedia - National Reserve -- Land designation for protecting conservation values
Wikipedia - Natural monument -- Natural or natural/cultural feature of outstanding or unique value
Wikipedia - Negative feedback -- Control system used to reduce excursions from the desired value
Wikipedia - Negative-index metamaterial -- Metamaterials whose refractive index for an electromagnetic wave has a negative value over some frequency range
Wikipedia - New Zealand Attitudes and Values Study
Wikipedia - Nikolai Valuev -- Russian politician
Wikipedia - Note value -- Sign that indicates the relative duration of a note
Wikipedia - Octopus card -- Stored value smart card in Hong Kong
Wikipedia - Odour activity value -- Scientific measure related to flavors
Wikipedia - Organizational culture -- Encompasses values and behaviours that contribute to the unique social and psychological environment of an organization
Wikipedia - Oscillation -- Repetitive variation of some measure about a central value
Wikipedia - Ostrowski's theorem -- Non-trivial absolute values on Q are equivalent to the usual or a p-adic absolute value
Wikipedia - Paleolibertarianism -- ideology combining combining conservative values with a libertarian opposition to government intervention
Wikipedia - Parthasarathy's theorem -- Says when particular class of games on the unit square has a mixed value
Wikipedia - Party for the Restoration of Malian Values -- Political party in Mali
Wikipedia - Payment -- Trade of value from one party to another for goods, services, or legal reasons
Wikipedia - Penny (United States coin) -- Lowest-value physical American currency
Wikipedia - Perron-Frobenius theorem -- A real square matrix with positive entries has a unique largest real eigenvalue...
Wikipedia - Philistinism -- Person whose anti-intellectual social attitude undervalues and despises art and beauty, spirituality and intellect
Wikipedia - Phi value analysis
Wikipedia - Physiocracy -- Economic theory of French origin that emphasizes value derived from the land
Wikipedia - Placebo -- Substance or treatment of no therapeutic value
Wikipedia - Place value
Wikipedia - Plato's number -- Unspecified value mentioned by Plato
Wikipedia - Point of zero charge -- The pH value at which the surface of a colloidal solid carries no net electrical charge
Wikipedia - Positive and negative predictive values -- In biostatistics, proportion of true positive and true negative results
Wikipedia - Precious metal -- Rare, naturally occurring metallic chemical element of high economic and cultural value
Wikipedia - Present value -- Economic concept denoting value of an expected income stream determined as of the date of valuation.
Wikipedia - Pride -- Positive affect from the perceived value of a person
Wikipedia - Principal component analysis -- Conversion of a set of observations of possibly correlated variables into a set of values of linearly uncorrelated variables called principal components
Wikipedia - Principal value -- Values along one branch of a multivalued function so that it is single-valued
Wikipedia - Probability amplitude -- Complex number whose squared absolute value is a probability
Wikipedia - Proletariat -- A class of wage-earners in an economic society whose only possession of significant material value is their labour-power
Wikipedia - Protected values
Wikipedia - P-value {{DISPLAYTITLE:''p''-value -- P-value {{DISPLAYTITLE:''p''-value
Wikipedia - P-value
Wikipedia - Q-value (statistics) -- Statistical hypothesis testing measure
Wikipedia - Random matrix -- Matrix-valued random variable
Wikipedia - Rationalization (sociology) -- Replacement of traditions, values, and emotions as motivators for behaviour with rational, calculated ones
Wikipedia - Real-valued function -- Mathematical function that takes real values
Wikipedia - Real-valued
Wikipedia - Recall of facts -- education value
Wikipedia - Redis -- Open-source in-memory key-value database
Wikipedia - Regular conditional probability -- Alternative probability measure conditioned on a particular value of a random variable
Wikipedia - Relevance (law) -- Tendency of an item of evidence to prove or disprove one of the legal elements of a case, or to have probative value
Wikipedia - Religions, Values, and Peak Experiences
Wikipedia - Replay value
Wikipedia - Representation term -- Word, or a combination of words, that semantically represent the data type (value domain) of a data element
Wikipedia - Representative money -- Any type of money that has face value greater than its value as material substance
Wikipedia - Residue (complex analysis) -- Coefficient of the term of order M-bM-^HM-^R1 in the Laurent expansion of a function holomorphic outside a point, whose value can be extracted by a contour integral
Wikipedia - Return value
Wikipedia - RFM (customer value)
Wikipedia - Risk -- The probability of loss of something of value
Wikipedia - Ritual -- Set of actions, performed mainly for their symbolic value
Wikipedia - Robbery -- Taking or attempting to take something of value by force or threat of force or by putting the victim in fear
Wikipedia - Rolle's theorem -- On stationary points between two equal values of a real differentiable function
Wikipedia - Ruin value -- Concept in architecture
Wikipedia - Safety culture -- The attitude, beliefs, perceptions and values that employees share in relation to risks in the workplace
Wikipedia - Sample maximum and minimum -- Greatest and least values in a statistical data sample
Wikipedia - Sard's theorem -- The set of the critical values of a smooth function has measure zero
Wikipedia - Schur-Horn theorem -- Characterizes the diagonal of a Hermitian matrix with given eigenvalues
Wikipedia - Secularization -- Transformation of a society from close identification with religious values and institutions toward nonreligious values
Wikipedia - Secular liberalism -- form of liberalism which involves secular values
Wikipedia - Sentinel value
Wikipedia - Sesquilinear form -- A scalar-valued function of two complex variables that is linear in one variable and conjugate-linear in the other
Wikipedia - Sexual capital -- Social value from sexual attractiveness
Wikipedia - Shapley value -- Concept in game theory
Wikipedia - Shimura's reciprocity law -- On the action of ideles of imaginary quadratic fields on the values of modular functions
Wikipedia - Shock value
Wikipedia - Side effect (computer science) -- Of a function, an additional effect besides returning a value
Wikipedia - Singular value decomposition -- Matrix decomposition
Wikipedia - Social Choice and Individual Values
Wikipedia - Social conservatism in the United States -- Political ideology focused on the preservation of traditional values and beliefs in the US
Wikipedia - Socialist realism -- Soviet style of realistic art depicting communist values
Wikipedia - Social order -- Set or system of linked social structures, institutions, relations, customs, values and practices
Wikipedia - Social values
Wikipedia - Soil guideline value
Wikipedia - Soil value
Wikipedia - Something of Value -- 1957 film by Richard Brooks
Wikipedia - Southernization -- Observation that Southern values and beliefs had become more central to political success in the U.S.
Wikipedia - Sovereign (British coin) -- Gold coin of the United Kingdom, with a nominal value of one pound sterling
Wikipedia - Standard deviation -- Measure of the amount of variation or dispersion of a set of values
Wikipedia - Stigmatized property -- Real estate devalued due to social taboo
Wikipedia - Stock market prediction -- Act of trying to determine the future value of a financial instrument traded on an exchange
Wikipedia - String interpolation -- Replacing placeholders in a string with values
Wikipedia - Studies in the Labour Theory of Value -- 1956 book by Ronald L. Meek
Wikipedia - Subjective theory of value
Wikipedia - Support (mathematics) -- the part of the domain of a mathematical function where the function takes non-zero values
Wikipedia - Surplus value
Wikipedia - Surplus-value
Wikipedia - Swiss mercenaries -- Valued early Renaissance infantry
Wikipedia - Table of Clebsch-Gordan coefficients -- Used for adding angular momentum values in quantum mechanics
Wikipedia - Table of specific heat capacities -- For some substances and engineering materials, includes volumetric and molar values
Wikipedia - Tail value at risk -- Risk measure
Wikipedia - Tampon tax -- The fact that feminine hygiene products are subject to value-added tax
Wikipedia - Taxation in Israel -- income tax, capital gains tax, value-added tax and land appreciation tax in the country of Israel
Wikipedia - Teacher -- Person who helps others to acquire knowledge, competences or values
Wikipedia - Technical textile -- Textile product valued for its functional characteristics
Wikipedia - Telegraph process -- Memoryless continuous-time stochastic process that shows two distinct values
Wikipedia - Theory of Basic Human Values -- theory of the basis of human cultural values
Wikipedia - Thermal transmittance -- Rate of transfer of heat through matter, expressed as a U-value
Wikipedia - The Tanner Lectures on Human Values
Wikipedia - Three-valued logic
Wikipedia - Threshold limit value -- Upper limit on the acceptable exposure concentration of a hazardous substance in the workplace
Wikipedia - Time-based One-Time Password -- Security algorithm which generates a unique value based on time
Wikipedia - Time value of money
Wikipedia - Ton -- Unit of mass or volume with different values
Wikipedia - Traditional Values Coalition -- Defunct American conservative Christian organization
Wikipedia - Traditional values
Wikipedia - Transvaluation of values
Wikipedia - Tristimulus colorimeter -- Device to measure color values
Wikipedia - Truth-value link realism
Wikipedia - Truth values
Wikipedia - Truth-value
Wikipedia - Truth value -- Value indicating the relation of a proposition to truth
Wikipedia - Turan-Kubilius inequality -- Theorem in probabilistic number theory on additive complex-valued arithmetic functions
Wikipedia - Two-valued logic
Wikipedia - Unicorn (finance) -- Startup company valued at over $1 billion
Wikipedia - Unit of length -- Reference value of length
Wikipedia - Universal value
Wikipedia - Use value
Wikipedia - Use-value
Wikipedia - Valuation: Measuring and Managing the Value of Companies -- A textbook on corporate finance
Wikipedia - Value-added modeling -- Method of teacher evaluation
Wikipedia - Value-added tax -- Form of consumption tax
Wikipedia - Value added
Wikipedia - Value and Context -- 2006 book by Alan Thomas
Wikipedia - Value change dump -- Format for dumpfiles generated by EDA logic simulation tools
Wikipedia - Value City Arena -- Architectural structure
Wikipedia - Value (computer science) -- Expression in computer science which cannot be evaluated further
Wikipedia - Value (disambiguation)
Wikipedia - Value-driven design
Wikipedia - Value (economics)
Wikipedia - Value engineering
Wikipedia - Value (ethics) -- Personal value, basis for ethical action
Wikipedia - Value-form
Wikipedia - Value iteration
Wikipedia - Value judgment
Wikipedia - Value-level programming
Wikipedia - Value menu -- Low-priced items on a menu
Wikipedia - Value monism
Wikipedia - Value network
Wikipedia - Value-neutral
Wikipedia - Value of life
Wikipedia - Value Partners (asset management) -- Hong Kong-based asset management company
Wikipedia - Value (personal and cultural)
Wikipedia - Value (philosophy)
Wikipedia - Value pluralism
Wikipedia - Value product
Wikipedia - Values education
Wikipedia - Value (semiotics)
Wikipedia - Value sensitive design -- Design method that accounts for human values
Wikipedia - Values in Action Inventory of Strengths
Wikipedia - Values (philosophy)
Wikipedia - Values Scales
Wikipedia - Values scale
Wikipedia - Value stream mapping
Wikipedia - Values
Wikipedia - Value system
Wikipedia - Value theory
Wikipedia - Value type
Wikipedia - Variable (mathematics) -- Symbol that represents an indeterminate value
Wikipedia - Vector calculus -- Calculus of vector-valued functions
Wikipedia - Virtue signalling -- Conspicuous expression of moral values
Wikipedia - Voxel -- Element representing a value on a grid in three dimensional space
Wikipedia - Waldspurger's theorem -- Identifies Fourier coefficients of some modular forms with the value of an L-series
Wikipedia - Wave function -- Mathematical description of the quantum state of a system; complex-valued probability amplitude, and the probabilities for the possible results of measurements made on the system can be derived from it
Wikipedia - Wedge strategy -- Creationist political and social action plan authored by the Discovery Institute, aiming is to change U.S. culture by shaping public policy to reflect politically conservative fundamentalist evangelical Protestant values
Wikipedia - Western culture -- Norms, values and political systems originating in Europe
Wikipedia - World Values Survey
Wikipedia - Wright Brothers Memorial Trophy -- Award to a living American for significant public service of enduring value to aviation in the United States
Wikipedia - Zero-coupon bond -- A bond where the face value is repaid at the time of maturity
Wikipedia - Zero of a function -- Element of the domain where function's value is zero
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https://familypedia.wikia.org/wiki/Forum:Value_of_"(-)"_for_completely_unknown_dates
https://familypedia.wikia.org/wiki/Forum:Value_of_page_name_standards
https://military.wikia.org/wiki/United_States_Air_Force_Core_Values
https://religion.wikia.org/wiki/Atheistic_Values
https://religion.wikia.org/wiki/Christian_Values
https://religion.wikia.org/wiki/Important_values_in_Sikhi
https://religion.wikia.org/wiki/Pharisees#Pharisaic_principles_and_values
https://religion.wikia.org/wiki/Serpent_(symbolism)#Cross-cultural_symbolic_values
https://religion.wikia.org/wiki/Talk:Christian_Values
https://religion.wikia.org/wiki/Tetrahydrocannabinol#Research_indicating_positive_medicinal_value
https://religion.wikia.org/wiki/Underlying_Values
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Integral World - Love, Evolution and Higher Values in Darwin, Elliot Benjamin
Integral World - Noosphere Evolution and Value Metabolism
Integral World - Meme distribution world wide as of 2003, Global Values Network
Integral World - Meme distribution graphics, based on 2003 data of Global Values Network
Integral World - Same Values, Different Groups: Why Liberals and Conservatives Talk Past Each Other, Andy Smith
Starfleet Values Are Integral Values
selforum - commodity fetishism sign value and
selforum - spiral of human values
selforum - existence vs value
selforum - school can teach spiritual values
selforum - moore defends values of west
selforum - moral markets critical role of values
selforum - values in politics from sri aurobindos
selforum - both joyce and sri aurobindo value and
selforum - values laid by phonies and iphone as
selforum - our values and preference schedules
dedroidify.blogspot - value-of-holistic-integral-thought-now
Psychology Wiki - Ethnic_values
Psychology Wiki - Goodness_and_value_theory
Psychology Wiki - Value
Psychology Wiki - Value_(ethics)
Psychology Wiki - Values
Psychology Wiki - Value_theory
Stanford Encyclopedia of Philosophy - it-moral-values
Stanford Encyclopedia of Philosophy - knowledge-value
Stanford Encyclopedia of Philosophy - logic-manyvalued
Stanford Encyclopedia of Philosophy - truth-values
Stanford Encyclopedia of Philosophy - value-incommensurable
Stanford Encyclopedia of Philosophy - value-intrinsic-extrinsic
Stanford Encyclopedia of Philosophy - value-pluralism
Stanford Encyclopedia of Philosophy - value-theory
https://tvtropes.org/pmwiki/pmwiki.php/Analysis/ValuesDissonance
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https://tvtropes.org/pmwiki/pmwiki.php/Main/DeliberateValuesDissonance
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https://tvtropes.org/pmwiki/pmwiki.php/Main/UniquenessValue
https://tvtropes.org/pmwiki/pmwiki.php/Main/ValuesDissonance
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https://tvtropes.org/pmwiki/pmwiki.php/ValuesDissonance/OtherMedia
https://tvtropes.org/pmwiki/pmwiki.php/ValuesDissonance/VideoGames
https://tvtropes.org/pmwiki/pmwiki.php/ValuesDissonance/WesternAnimation
https://tvtropes.org/pmwiki/pmwiki.php/VideoExamples/DeliberateValuesDissonance
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http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Currentvalue
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Eigenvalue
https://en.wikiquote.org/wiki/Addams_Family_Values
https://en.wikiquote.org/wiki/Universal_value
https://en.wikiquote.org/wiki/Value
https://en.wikiquote.org/wiki/Valued
https://en.wikiquote.org/wiki/Value_(ethics)
https://en.wikiquote.org/wiki/Value_judgment
https://en.wikiquote.org/wiki/Value_judgments
https://en.wikiquote.org/wiki/Values
The Fresh Prince of Bel-Air (1990 - 1996) - A wealthy family living in Bel-Air, California, receives a dubious gift from their poorer relations in Philadelphia when Grammy Award-winner Will Smith arrives as The Fresh Prince Of Bel-Air. His mother wants him to learn some good old-fashioned values from his successful relatives. But Will shatter...
Maya The Honeybee (1975 - 1983) - Maya the Bee was aimed at younger children, and centered around a young female bee named Maya, and her adventures as she learned the standard young child lessons, like the value of friendship (namely with her best friend, a male bee, or another good friend, a grasshopper), how to share, how to prepa...
Family Ties (1982 - 1989) - What was unique about Family Ties was that it blended family comedy with politics. The 1960's flower children, Steven and Elyse clashed with the 1980's conservative, Alex. The show, in a way, showed the changing values during the Reagan era. Besides political views, Family Ties covered a number of c...
VeggieTales (1993 - 2015) - VeggieTales was created by Phil Vischer and Mike Nawrocki through their company Big Idea Productions. Their aim was to produce children's videos which conveyed Christian moral themes and taught Biblical values and lessons. The animated feature involved stories told by a group of recurring vegetable...
Dora the Explorer (1999 - 2015) - Dora The Explorer is a Nick Jr. show about young Dora Marquez. In each episode she goes out on an adventure to help someone in need. She always asks the viewers for help as well as her talking backpack which has all you'd ever need and her talking map which always knows the way. She values her famil...
Second Thoughts (1991 - 1993) - A good-value comedy about two young-middle-aged divorcees with very different backgrounds, trying to build - and cling to - a relationship despite the pressures pulling it apart. The principal players were the ever-excellent James Bolam, cast as Bill Macgregor, the art editor of a style magazine, an...
Fullmetal Alchemist: Brotherhood (2009 - 2010) - "In order for something to be obtained, something of equal value must be lost."
the Adventures of Dudley the Dragon (1993 - 1997) - the show follows Dudley, a dragon who recently woke up from centuries of hibernation and his new ten-year-old friends Matt and Sally. The two kids would guide Dudley around the modern world and the trio would learn about environmentalism, friendship and pro-social values.
Quigley's Village (1987 - 1992) - a collection of American-made Christian children's videos designed to teach children "sound Biblical values" in a fun and exciting way. A combination of live action and puppets, it was very similar in style to Sesame Street but with a biblically-based rather than humanistic approach to communicating...
Still Standing (2002 - 2006) - A working-class couple in Chicago tries to instill good values in their three kids, Brian (Taylor Ball), Lauren (Renee Olstead), and Tina (Soleil Borda), but their own past experiences often conflict with the lessons they teach their children. Judy Miller (Jami Gertz) is the attractive wife who was...
Toy Story 2(1999) - In "Toy Story 2," the fun and adventure continues when Andy goes off to summer camp and the toys are left to their own devices. Things shift into high gear when an obsessive toy collector kidnaps Woody who unbeknownst to himself is a highly valued collectable. It's now up to Buzz Lightyear and the g...
E.T.: The Extra-Terrestrial(1982) - A group of aliens visit earth and one of them is lost and left behind stranded on this planet. The alien is found by a 10 year old boy, Elliot. Soon the two begin to communicate, and start a different kind of friendship in which E.T. learns about life on earth and Elliot learns about some new value...
Pee-Wee's Playhouse Christmas Special(1988) - Pee-Wee and his pals in the playhouse celebrate a wacky christmas in this TV special. When Pee-Wee wishes for almost every toy in the world, Conky explodes as he makes a list for Pee-Wee. Santa finds out and then Pee-Wee learns a valueble lesson, you can't get everything you want! Along thw way, Pee...
Addams Family Values(1993) - On any day of the week, you could expect a newborn baby to be nurtured and loved by his older sister. Except, of course, if it's Wednesday. Pubert is the latest addition to the Addams family and, to prevent sibling rivalry escalating to fratricide, Wednesday and Pugsley are shipped off to summer cam...
House 2: The Second Story(1987) - Young Jesse inherits his ancestral house, only to find in contains portals to other periods in time (Aztec, Prehistoric, Wild West). Through the aid of his once deceased Grandpa Jesse, whom he resurrects, he learns the value of family and friendship, while battling Grandpa Jesse's nemesis.
Stella(1990) - Bette Midler stars in the title role of "Stella," a 1990's update of two previous tearjerkers. Brassy barmaid Stella Claire charms the pants off blueblood Stephen Dallas, and eventually they have a child. Because of their different values and personalities, Stella and Stephen do not marry. She, howe...
Brewster's Millions(1985) - Brewster is a minor league baseball player. Unknown to him, he had a (recently deceased) rich relative. In order to test if Brewster knows the value of money, he is given the task of disposing of $30m in 30 days. Brewster isn't allowed to have any assets to show for the $30m or waste the money in an...
Flight of the Intruder(1991) - This movie, based on the novel by Stephen Coonts, is set on an aircraft carrier during the Vietnam War. The main character, Jake Grafton (Brad Johnson), becomes fed up with bombing targets with no strategic value after his co-pilot is killed. He plans a one-plane bombing mission into Hanoi, the ca...
Father Hood(1993) - Deadbeat dads be damned. Patrick Swayze plays a con man who tries to live up to the ideals of "family values" by kidnapping his son and daughter from the evil clutches of a corrupt orphanage and taking them on a cross-country trip in his vintage convertible. To complicate matters, his daughter has b...
Looking for Mr. Goodbar(1977) - This film has gained historic value, being one of Richard Gere's very first in a major part as a bipolar, crazy sex-athlete - two years before 'American Gigolo'. But it is really Diane Keaton's film. Based on the novel from 1975 by Judith Rossner, which provoked much discussion, because a woman bac...
Goldfinger(1964) - James Bond has been asigned to investigate billionaire Auric Goldfinger, who is suspected of smuggling gold. Soon enough, Bond learns that Goldfinger is planning to detonate an atomic bomb inside Fort Knox, in order to contanimate it's gold reserve, thus increasing the value of Goldfinger's own gold...
Mr. And Mrs. Bridge(1990) - Set during World War II, an upper-class family begins to fall apart due to the conservative nature of the patriarch and the progressive values of his children.
Blue Hill Avenue(2001) - A child of a middle class home with solid moral values is lured into a world of crime and corruption.
Sword Of Lancelot(1963) - Lancelot is King Arthur's most valued Knight of the Round Table and a paragon of courage and virtue. Things change, however, when he falls in love with Queen Guinevere.
Addams Family Values (1993) ::: 6.8/10 -- PG-13 | 1h 34min | Comedy, Fantasy | 19 November 1993 (USA) -- The Addams Family try to rescue their beloved Uncle Fester from his gold-digging new love, a black widow named Debbie. Director: Barry Sonnenfeld Writers: Charles Addams (characters), Paul Rudnick
Benidorm -- Not Rated | 30min | Comedy | TV Series (20072018) ::: Follow holidaymakers at the Solana Resort in Benidorm. Hilarity ensues as guests try to get value for their Euros. Creator: Derren Litten
C.R.A.Z.Y. (2005) ::: 7.9/10 -- Not Rated | 2h 9min | Comedy, Drama | 3 March 2006 (Italy) -- A young French-Canadian, growing up in the 1960s and 1970s, struggles to reconcile his emerging homosexuality with his father's conservative values and his own Catholic beliefs. Director: Jean-Marc Valle Writers: Franois Boulay, Jean-Marc Valle Stars:
Face (1997) ::: 6.7/10 -- R | 1h 45min | Crime, Drama, Thriller | 26 September 1997 (UK) -- In the face of demise in his values, a socialist in England decides to form a gang and rob banks for a living. Director: Antonia Bird Writer: Ronan Bennett (screenplay)
Garth Marenghi's Darkplace ::: TV-MA | 30min | Comedy, Fantasy, Horror | TV Mini-Series (2004) Episode Guide 6 episodes Garth Marenghi's Darkplace Poster This parody series is an unearthed 80s horror/drama, complete with poor production values, awful dialogue and hilarious violence. The series is set in a Hospital in Romford, which is situated over the gates of Hell. Stars: Richard Ayoade, Matt Berry, Matthew Holness Available on Amazon
Here and Now ::: TV-MA | 1h | Comedy, Drama, Fantasy | TV Series (2018) -- A dark dramedy about a progressive Portlandian family made up of husband, wife, three adopted children from Liberia, Vietnam and Colombia and one biological daughter who find their sanity tested and values challenged in 2018 America. Creators:
Hot in Cleveland ::: TV-PG | 30min | Comedy | TV Series (20102015) -- Three 40-something best friends from Los Angeles are flying to Paris when their plane makes an emergency landing in Cleveland. Realizing that all the norms from Los Angeles don't apply anymore, they decide to celebrate a city that values real women and stay where they're still considered hot.
I Am Sam (2001) ::: 7.7/10 -- PG-13 | 2h 12min | Drama | 25 January 2002 (USA) -- A mentally handicapped man fights for custody of his 7-year-old daughter and in the process teaches his cold-hearted lawyer the value of love and family. Director: Jessie Nelson Writers:
Look Back in Anger (1959) ::: 7.0/10 -- Approved | 1h 38min | Drama | 15 September 1959 (USA) -- A disillusioned, angry university graduate comes to terms with his grudge against middle-class life and values. Director: Tony Richardson Writers: John Osborne (play), Nigel Kneale (screenplay) | 1 more credit
McMafia ::: TV-14 | 1h | Crime, Drama, Thriller | TV Series (2018 ) -- Alex Godman has spent his life trying to escape the shadow of his family's past. But when a murder unearths their past, Alex is drawn into the criminal underworld where he must confront his values to protect those he loves. Creators:
Pawn Stars ::: TV-PG | 30min | Reality-TV | TV Series (2009 ) -- Rick Harrison and his family own and run a pawn shop on the Las Vegas strip. They buy, sell, and appraise items of historical value. Stars: Rick Harrison, Corey Harrison, Austin 'Chumlee' Russell | See full cast
Seven Beauties (1975) ::: 7.8/10 -- Pasqualino Settebellezze (original title) -- Seven Beauties Poster -- The defense of honor, a strong value in Neapolitan society, and its effects on the life of everyman Pasquale Frafuso. Director: Lina Wertmller Writer:
State and Main (2000) ::: 6.7/10 -- R | 1h 45min | Comedy, Drama | 12 January 2001 (USA) -- A movie crew invades a small town whose residents are all too ready to give up their values for showbiz glitz. Director: David Mamet Writer: David Mamet
Vikings: Athestan's Journal ::: Connections -- Episode Guide 13 episodes Vikings: Athelstan's Journal Poster Viking culture is seen from a first-hand experience through Athelstan's perspective. Athelstan reflects his inner thoughts on the ways of the Northmen including all their customs, values, ... S Stars: George Blagden, Travis Fimmel, Jennie Jacques
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Action Heroine Cheer Fruits -- -- Diomedéa -- 12 eps -- Original -- Comedy School Slice of Life -- Action Heroine Cheer Fruits Action Heroine Cheer Fruits -- Several years ago, local heroines—superhero characters who represent towns and perform stage shows in order to raise their town's acclaim—had a boom in popularity. The most famous of these local heroines, Kamidaio, is scheduled to perform in the small town of Hinano, much to the excitement of Mikan Kise's little sister Yuzu. Unfortunately, when Mikan takes Yuzu to the show, she finds out that it has been canceled. She promises her distraught sister that she'll make sure she can see the show. Desperate not to let her down, Mikan asks her classmate, the local heroine fanatic An Akagi, for help. -- -- Mikan and Ann put on their own Kamidaio performance clad in homemade costumes, which the kids in the audience love despite its lack of production value. The show is recorded by the student council president Misaki Shirogane, who posts it online to garner attention. Misaki is from a family of politicians and has taken it upon herself to revitalize Hinano. Impressed by their show, she recruits Mikan and An to become the official local heroines of their town. As the group works to improve their shows, they enlist the help of a variety of colorful individuals. -- -- -- Licensor: -- Sentai Filmworks -- 12,011 6.54
Akame ga Kill! -- -- White Fox -- 24 eps -- Manga -- Action Adventure Drama Fantasy Shounen -- Akame ga Kill! Akame ga Kill! -- Night Raid is the covert assassination branch of the Revolutionary Army, an uprising assembled to overthrow Prime Minister Honest, whose avarice and greed for power has led him to take advantage of the child emperor's inexperience. Without a strong and benevolent leader, the rest of the nation is left to drown in poverty, strife, and ruin. Though the Night Raid members are all experienced killers, they understand that taking lives is far from commendable and that they will likely face retribution as they mercilessly eliminate anyone who stands in the revolution's way. -- -- This merry band of assassins' newest member is Tatsumi, a naïve boy from a remote village who had embarked on a journey to help his impoverished hometown and was won over by not only Night Raid's ideals, but also their resolve. Akame ga Kill! follows Tatsumi as he fights the Empire and comes face-to-face with powerful weapons, enemy assassins, challenges to his own morals and values, and ultimately, what it truly means to be an assassin with a cause. -- -- -- Licensor: -- Sentai Filmworks -- 1,503,646 7.50
Amaama to Inazuma -- -- TMS Entertainment -- 12 eps -- Manga -- Comedy Slice of Life Seinen -- Amaama to Inazuma Amaama to Inazuma -- Since the death of his wife, Kouhei Inuzuka has been caring for his young daughter Tsumugi to the best of his abilities. However, with his lack of culinary knowledge and his busy job as a teacher, he is left relying on ready-made meals from convenience stores to feed the little girl. Frustrated at his own incapability to provide a fresh, nutritious meal for his daughter, Kouhei takes up an offer from his student, Kotori Iida, to come have dinner at her family's restaurant. But on their very first visit, the father and daughter discover that the restaurant is often closed due to Kotori's mother being away for work and that Kotori often eats alone. After much pleading from his pupil, Kouhei decides to continue to go to the restaurant with Tsumugi to cook and share delicious homemade food with Kotori. -- -- Amaama to Inazuma follows the heartwarming story of a caring father trying his hardest to make his adorable little daughter happy, while exploring the meanings and values behind cooking, family, and the warm meals at home that are often taken for granted. -- -- 238,547 7.52
Black Lagoon -- -- Madhouse -- 12 eps -- Manga -- Action Seinen -- Black Lagoon Black Lagoon -- Within Thailand is Roanapur, a depraved, crime-ridden city where not even the authorities or churches are untouched by the claws of corruption. A haven for convicts and degenerates alike, the city is notorious for being the center of illegal activities and operations, often fueled by local crime syndicates. -- -- Enter Rokurou Okajima, an average Japanese businessman who has been living a dull and monotonous life, when he finally gets his chance for a change of pace with a delivery trip to Southeast Asia. His business trip swiftly goes downhill as Rokurou is captured by a mercenary group operating in Roanapur, called Black Lagoon. The group plans to use him as a bargaining chip in negotiations which ultimately failed. Now abandoned and betrayed by his former employer, Rokurou decides to join Black Lagoon. In order to survive, he must quickly adapt to his new environment and prepare himself for the bloodshed and tribulation to come. -- -- A non-stop, high-octane thriller, Black Lagoon delves into the depths of human morality and virtue. Witness Rokurou struggling to keep his values and philosophies intact as he slowly transforms from businessman to ruthless mercenary. -- -- -- Licensor: -- Funimation, Geneon Entertainment USA -- 734,114 8.04
Clannad: After Story -- -- Kyoto Animation -- 24 eps -- Visual novel -- Slice of Life Comedy Supernatural Drama Romance -- Clannad: After Story Clannad: After Story -- Clannad: After Story, the sequel to the critically acclaimed slice-of-life series Clannad, begins after Tomoya Okazaki and Nagisa Furukawa graduate from high school. Together, they experience the emotional rollercoaster of growing up. Unable to decide on a course for his future, Tomoya learns the value of a strong work ethic and discovers the strength of Nagisa's support. Through the couple's dedication and unity of purpose, they push forward to confront their personal problems, deepen their old relationships, and create new bonds. -- -- Time also moves on in the Illusionary World. As the plains grow cold with the approach of winter, the Illusionary Girl and the Garbage Doll are presented with a difficult situation that reveals the World's true purpose. -- -- Based on the visual novel by Key and produced by Kyoto Animation, Clannad: After Story is an impactful drama highlighting the importance of family and the struggles of adulthood. -- -- -- Licensor: -- Sentai Filmworks -- 946,989 8.96
Denpa Kyoushi (TV) -- -- A-1 Pictures -- 24 eps -- Manga -- Comedy Romance School Shounen -- Denpa Kyoushi (TV) Denpa Kyoushi (TV) -- Junichirou Kagami is a young published physicist, a genius, and a hopeless otaku. At the mercy of YD, a self-diagnosed illness which causes him to only be able to do what he "Yearns to Do," Junichirou foregoes his scientific career to maintain and improve his anime blog. However, when he gets hired as a high school physics teacher; his sister Suzune, no longer willing to tolerate his NEET lifestyle, forces him to take the position. -- -- Despite the fact that Junichirou has no motivation to teach the standard curriculum, he may still have something of value to teach his students outside of academics. With his class in tow, Junichirou embarks on an unlikely journey filled with life lessons such as acceptance of others, how to make lasting friends, and what it means to live a better life by doing what you yearn to do. -- -- 132,181 6.89
Denpa Kyoushi (TV) -- -- A-1 Pictures -- 24 eps -- Manga -- Comedy Romance School Shounen -- Denpa Kyoushi (TV) Denpa Kyoushi (TV) -- Junichirou Kagami is a young published physicist, a genius, and a hopeless otaku. At the mercy of YD, a self-diagnosed illness which causes him to only be able to do what he "Yearns to Do," Junichirou foregoes his scientific career to maintain and improve his anime blog. However, when he gets hired as a high school physics teacher; his sister Suzune, no longer willing to tolerate his NEET lifestyle, forces him to take the position. -- -- Despite the fact that Junichirou has no motivation to teach the standard curriculum, he may still have something of value to teach his students outside of academics. With his class in tow, Junichirou embarks on an unlikely journey filled with life lessons such as acceptance of others, how to make lasting friends, and what it means to live a better life by doing what you yearn to do. -- -- -- Licensor: -- Funimation -- 132,181 6.89
Dies Irae -- -- A.C.G.T. -- 11 eps -- Visual novel -- Action Military Super Power Magic -- Dies Irae Dies Irae -- On May 1, 1945 in Berlin, as the Red Army raises the Soviet flag over the Reichskanzlei, a group of Nazi officers conduct a ritual. For them, the slaughter in the city is nothing but the perfect ritual sacrifice in order to bring back the Order of the 13 Lances, a group of supermen whose coming would bring the world's destruction. Years later, no one knows if this group of officers succeeded, or whether they lived or died. Few know of their existence, and even those who knew began to pass away as the decades passed. -- -- Now in December in the present day in Suwahara City, Ren Fujii spends his days at the hospital. It has been two months since the incident that brought him to the hospital: a fight with his friend Shirou Yusa where they almost tried to kill each other. He tries to value what he has left to him, but every night he sees the same dream: a guillotine, murderers who hunt people, and the black clothed knights who pursue the murderers. He is desperate to return to his normal, everyday life, but even now he hears Shirou's words: "Everyone who remains in this city eventually loses their minds." -- -- (Source: ANN) -- 115,820 5.37
Dies Irae -- -- A.C.G.T. -- 11 eps -- Visual novel -- Action Military Super Power Magic -- Dies Irae Dies Irae -- On May 1, 1945 in Berlin, as the Red Army raises the Soviet flag over the Reichskanzlei, a group of Nazi officers conduct a ritual. For them, the slaughter in the city is nothing but the perfect ritual sacrifice in order to bring back the Order of the 13 Lances, a group of supermen whose coming would bring the world's destruction. Years later, no one knows if this group of officers succeeded, or whether they lived or died. Few know of their existence, and even those who knew began to pass away as the decades passed. -- -- Now in December in the present day in Suwahara City, Ren Fujii spends his days at the hospital. It has been two months since the incident that brought him to the hospital: a fight with his friend Shirou Yusa where they almost tried to kill each other. He tries to value what he has left to him, but every night he sees the same dream: a guillotine, murderers who hunt people, and the black clothed knights who pursue the murderers. He is desperate to return to his normal, everyday life, but even now he hears Shirou's words: "Everyone who remains in this city eventually loses their minds." -- -- (Source: ANN) -- -- Licensor: -- Crunchyroll, Funimation -- 115,820 5.37
Dounika Naru Hibi -- -- LIDENFILMS -- 1 ep -- Manga -- Slice of Life Drama Romance Shoujo Ai Shounen Ai -- Dounika Naru Hibi Dounika Naru Hibi -- Love is love. Someday, the pain of being in love will be an endearing memory. No matter who the feelings are towards, no matter what form it takes, all love and lifestyles have the same value. An omnibus anime tells the stories of “The wedding of an ex”, “a student and a teacher at an all-boys’ school” and “childhood friends whose bodies and hearts change with adolescence.” -- -- (Source: Kotonoha) -- Movie - Oct 23, 2020 -- 11,416 5.46
Fugou Keiji: Balance:Unlimited -- -- CloverWorks -- 11 eps -- Novel -- Mystery Comedy Police -- Fugou Keiji: Balance:Unlimited Fugou Keiji: Balance:Unlimited -- Daisuke Kanbe, a man of extraordinary wealth, is assigned to the Modern Crime Prevention Headquarters as a detective. It is there that he gets partnered with Haru Katou, a humane detective who values justice above all. The two are polar opposites, and their morals clash time and time again. Haru despises Daisuke for using monetary wealth to solve cases, as he believes that money isn't everything. The two will have to combine their efforts, however, to solve the mysteries that are coming their way. -- -- -- Licensor: -- Aniplex of America -- 247,413 7.55
Fullmetal Alchemist -- -- Bones -- 51 eps -- Manga -- Action Adventure Comedy Drama Fantasy Magic Military Shounen -- Fullmetal Alchemist Fullmetal Alchemist -- Edward Elric, a young, brilliant alchemist, has lost much in his twelve-year life: when he and his brother Alphonse try to resurrect their dead mother through the forbidden act of human transmutation, Edward loses his brother as well as two of his limbs. With his supreme alchemy skills, Edward binds Alphonse's soul to a large suit of armor. -- -- A year later, Edward, now promoted to the fullmetal alchemist of the state, embarks on a journey with his younger brother to obtain the Philosopher's Stone. The fabled mythical object is rumored to be capable of amplifying an alchemist's abilities by leaps and bounds, thus allowing them to override the fundamental law of alchemy: to gain something, an alchemist must sacrifice something of equal value. Edward hopes to draw into the military's resources to find the fabled stone and restore his and Alphonse's bodies to normal. However, the Elric brothers soon discover that there is more to the legendary stone than meets the eye, as they are led to the epicenter of a far darker battle than they could have ever imagined. -- -- -- Licensor: -- Aniplex of America, Funimation -- 1,197,219 8.15
Fullmetal Alchemist: Brotherhood -- -- Bones -- 64 eps -- Manga -- Action Military Adventure Comedy Drama Magic Fantasy Shounen -- Fullmetal Alchemist: Brotherhood Fullmetal Alchemist: Brotherhood -- "In order for something to be obtained, something of equal value must be lost." -- -- Alchemy is bound by this Law of Equivalent Exchange—something the young brothers Edward and Alphonse Elric only realize after attempting human transmutation: the one forbidden act of alchemy. They pay a terrible price for their transgression—Edward loses his left leg, Alphonse his physical body. It is only by the desperate sacrifice of Edward's right arm that he is able to affix Alphonse's soul to a suit of armor. Devastated and alone, it is the hope that they would both eventually return to their original bodies that gives Edward the inspiration to obtain metal limbs called "automail" and become a state alchemist, the Fullmetal Alchemist. -- -- Three years of searching later, the brothers seek the Philosopher's Stone, a mythical relic that allows an alchemist to overcome the Law of Equivalent Exchange. Even with military allies Colonel Roy Mustang, Lieutenant Riza Hawkeye, and Lieutenant Colonel Maes Hughes on their side, the brothers find themselves caught up in a nationwide conspiracy that leads them not only to the true nature of the elusive Philosopher's Stone, but their country's murky history as well. In between finding a serial killer and racing against time, Edward and Alphonse must ask themselves if what they are doing will make them human again... or take away their humanity. -- -- -- Licensor: -- Aniplex of America, Funimation -- 2,372,958 9.18
Furusato Saisei: Nippon no Mukashibanashi -- -- Tomason -- 258 eps -- Other -- Historical Kids Supernatural -- Furusato Saisei: Nippon no Mukashibanashi Furusato Saisei: Nippon no Mukashibanashi -- Like in any culture, Japanese kids grow up listening to the stories repeatedly told by their parents and grandparents. The boy born from a peach; the princess from the moon who is discovered inside a bamboo; the old man who can make a dead cherry tree blossom, etc. These short stories that teach kids to see both the dark and bright sides of life have passed traditional moral values from generation to generation. -- -- Each half-hour episode of Folktales from Japan consists of three self-contained stories, well-known and unknown, with a special focus on heartwarming stories that originate from Tohoku, the northern region heavily touched by the earthquake of 2011. May this program help cheer up earthquake victims and cast a light of hope for them? -- -- (Source: Crunchyroll) -- 9,749 6.98
Kino no Tabi: The Beautiful World -- -- A.C.G.T. -- 13 eps -- Light novel -- Action Adventure Psychological Slice of Life -- Kino no Tabi: The Beautiful World Kino no Tabi: The Beautiful World -- Kino, a 15-year-old traveler, forms a bond with Hermes, a talking motorcycle. Together, they wander the lands and venture through various countries and places, despite having no clear idea of what to expect. After all, life is a journey filled with the unknown. -- -- Throughout their journeys, they encounter different kinds of customs, from the morally gray to tragic and fascinating. They also meet many people: some who live to work, some who live to make others happy, and some who live to chase their dreams. Thus, in every country they visit, there is always something to learn from the way people carry out their lives. -- -- It is not up to Kino or Hermes to decide whether these asserted values are wrong or right, as they merely assume the roles of observers within this small world. They do not attempt to change or influence the places they visit, despite how absurd these values would appear. That's because in one way or another, they believe things are fine as they are, and that "the world is not beautiful; therefore, it is." -- -- 234,132 8.33
Kino no Tabi: The Beautiful World -- -- A.C.G.T. -- 13 eps -- Light novel -- Action Adventure Psychological Slice of Life -- Kino no Tabi: The Beautiful World Kino no Tabi: The Beautiful World -- Kino, a 15-year-old traveler, forms a bond with Hermes, a talking motorcycle. Together, they wander the lands and venture through various countries and places, despite having no clear idea of what to expect. After all, life is a journey filled with the unknown. -- -- Throughout their journeys, they encounter different kinds of customs, from the morally gray to tragic and fascinating. They also meet many people: some who live to work, some who live to make others happy, and some who live to chase their dreams. Thus, in every country they visit, there is always something to learn from the way people carry out their lives. -- -- It is not up to Kino or Hermes to decide whether these asserted values are wrong or right, as they merely assume the roles of observers within this small world. They do not attempt to change or influence the places they visit, despite how absurd these values would appear. That's because in one way or another, they believe things are fine as they are, and that "the world is not beautiful; therefore, it is." -- -- -- Licensor: -- ADV Films, Sentai Filmworks -- 234,132 8.33
Kino no Tabi: The Beautiful World - The Animated Series -- -- Lerche -- 12 eps -- Light novel -- Action Adventure Slice of Life -- Kino no Tabi: The Beautiful World - The Animated Series Kino no Tabi: The Beautiful World - The Animated Series -- When 15-year-old Kino is feeling weighed down by heavy thoughts, one thing always manages to cheer her up: traveling. Nothing fills her heart with joy like exploring the beautiful, wonderful world around her and the fascinating ways people find to live. However, Kino is not as helpless as her cute appearance and courteous demeanor suggest. Armed with "Cannon" and "Woodsman," her trusted handguns, Kino isn’t afraid to kill anyone who would dare to get in her way. Always by her side is her best friend and loyal companion Hermes, a sentient motorcycle, who supports Kino through the sorrows and hardships of their journey. Together, they travel the vast countryside with the shared goal of always moving forward, and a single rule: never stay in one country for more than three days. -- -- As Kino and Hermes encounter new people and learn the rules of their civilizations, they grow and find out more about their own values and virtues. But as Kino slowly discovers the world around her, she also finds herself facing dangers that linger within the vast unknown. -- -- 149,872 7.59
Kino no Tabi: The Beautiful World - The Animated Series -- -- Lerche -- 12 eps -- Light novel -- Action Adventure Slice of Life -- Kino no Tabi: The Beautiful World - The Animated Series Kino no Tabi: The Beautiful World - The Animated Series -- When 15-year-old Kino is feeling weighed down by heavy thoughts, one thing always manages to cheer her up: traveling. Nothing fills her heart with joy like exploring the beautiful, wonderful world around her and the fascinating ways people find to live. However, Kino is not as helpless as her cute appearance and courteous demeanor suggest. Armed with "Cannon" and "Woodsman," her trusted handguns, Kino isn’t afraid to kill anyone who would dare to get in her way. Always by her side is her best friend and loyal companion Hermes, a sentient motorcycle, who supports Kino through the sorrows and hardships of their journey. Together, they travel the vast countryside with the shared goal of always moving forward, and a single rule: never stay in one country for more than three days. -- -- As Kino and Hermes encounter new people and learn the rules of their civilizations, they grow and find out more about their own values and virtues. But as Kino slowly discovers the world around her, she also finds herself facing dangers that linger within the vast unknown. -- -- -- Licensor: -- Funimation -- 149,872 7.59
Macross II: Lovers Again -- -- AIC -- 6 eps -- Original -- Adventure Space Mecha Military Sci-Fi Shounen -- Macross II: Lovers Again Macross II: Lovers Again -- A.D. 2089 - 80 years have passed since Space War I changed the lives of both human and Zentraedi races. Both races are at peace on Earth when a new alien race called the "Marduk" appear within the Solar System. While covering the first battle between the U.N. Spacy and the Marduk fleet, SNN rookie reporter Hibiki Kanzaki discovers Ishtar, an "Emulator" that enhances the Marduk's combat abilities through singing. Hibiki brings Ishtar to Earth to teach her the values of life and culture. Together with ace Valkyrie pilot Silvie Gena, Hibiki and Ishtar must find a way to save Earth from total destruction at the hands of the Marduk leader Ingues. -- -- (Source: ANN) -- -- Licensor: -- Manga Entertainment -- OVA - May 21, 1992 -- 10,194 6.33
Meiji Tokyo Renka -- -- TMS Entertainment -- 12 eps -- Visual novel -- Harem Historical Supernatural Romance Shoujo -- Meiji Tokyo Renka Meiji Tokyo Renka -- Mei Ayazuki is just your ordinary, everyday high-school girl. That is until one night, when the moon is full and red, she’s transported through time to the Meiji Period by Charlie, a self-proclaimed magician. -- -- She ends up in a strange, Meiji-era ‘Tokyo’ where the existence of ghosts is accepted. Led by Charlie, she finally arrives at the Rokumeikan. There, waiting for her to arrive, are the historical figures Ougai Mori, Shunsou Hishida, Otojirou Kawakami, Kyouka Izumi, Gorou Fujita, Yakumo Koizumi, and Tousuke Iwasaki. -- -- Whilst interacting with these men, she discovers she is a Tamayori - someone who can see ghosts - a skill that is highly valued in the Meiji Period. Due to these powers, her relationship with the men begins to change… As she gets to know these handsome men in a new era she just can’t get used to, a love begins to grow within her. -- -- Will Mei be able to return to her time? What will become of her love - a love that crosses the boundaries of time and space? -- -- (Source: Honey's Anime) -- -- Licensor: -- Funimation -- 34,827 6.94
Natsume Yuujinchou San -- -- Brain's Base -- 13 eps -- Manga -- Slice of Life Demons Supernatural Drama Shoujo -- Natsume Yuujinchou San Natsume Yuujinchou San -- Natsume Yuujinchou San follows Takashi Natsume, a boy who is able to see youkai. Natsume and his bodyguard Madara, nicknamed Nyanko-sensei, continue on their quest to release youkai from their contracts in the "Book of Friends." -- -- Natsume comes to terms with his ability to see youkai and stops thinking of it as a curse. As he spends more time with his human and youkai friends, he realizes how much he values them both and decides he doesn't have to choose between the spirit and human worlds to be happy. -- -- 206,009 8.59
Natsume Yuujinchou San -- -- Brain's Base -- 13 eps -- Manga -- Slice of Life Demons Supernatural Drama Shoujo -- Natsume Yuujinchou San Natsume Yuujinchou San -- Natsume Yuujinchou San follows Takashi Natsume, a boy who is able to see youkai. Natsume and his bodyguard Madara, nicknamed Nyanko-sensei, continue on their quest to release youkai from their contracts in the "Book of Friends." -- -- Natsume comes to terms with his ability to see youkai and stops thinking of it as a curse. As he spends more time with his human and youkai friends, he realizes how much he values them both and decides he doesn't have to choose between the spirit and human worlds to be happy. -- -- -- Licensor: -- NIS America, Inc. -- 206,009 8.59
No Game No Life -- -- Madhouse -- 12 eps -- Light novel -- Game Adventure Comedy Supernatural Ecchi Fantasy -- No Game No Life No Game No Life -- No Game No Life is a surreal comedy that follows Sora and Shiro, shut-in NEET siblings and the online gamer duo behind the legendary username "Blank." They view the real world as just another lousy game; however, a strange e-mail challenging them to a chess match changes everything—the brother and sister are plunged into an otherworldly realm where they meet Tet, the God of Games. -- -- The mysterious god welcomes Sora and Shiro to Disboard, a world where all forms of conflict—from petty squabbles to the fate of whole countries—are settled not through war, but by way of high-stake games. This system works thanks to a fundamental rule wherein each party must wager something they deem to be of equal value to the other party's wager. In this strange land where the very idea of humanity is reduced to child's play, the indifferent genius gamer duo of Sora and Shiro have finally found a real reason to keep playing games: to unite the sixteen races of Disboard, defeat Tet, and become the gods of this new, gaming-is-everything world. -- -- -- Licensor: -- Sentai Filmworks -- 1,835,953 8.17
Ou Dorobou Jing -- -- Studio Deen -- 13 eps -- Manga -- Adventure Comedy Fantasy Sci-Fi Shounen -- Ou Dorobou Jing Ou Dorobou Jing -- Jing may appear to be a young boy, but his remarkable skills make him one of the most feared thieves on the planet. Along with his feathered partner Kir, Jing travels from town to town, stealing anything of value regardless of the amount of security. But when he's in a pinch, he has one more trick up his sleeve: Kir bonds with Jing's right arm to perform the effectively deadly "Kir Royale" attack. And because of all this, Jing is infamously known by many as the "King of Bandits." -- -- Licensor: -- ADV Films -- TV - May 15, 2002 -- 33,425 7.22
Rewrite -- -- 8bit -- 13 eps -- Visual novel -- Action Comedy Supernatural Romance School -- Rewrite Rewrite -- Kazamatsuri, a modern, well-developed city renowned for its burgeoning greenery and rich Japanese culture, is home to Kotarou Tennouji, a high schooler least privy to the place's shared values. Content to fill his pockets with frivolity, the proud and nosey boy whiles away his time pestering the self-proclaimed delinquent Haruhiko, and indulging in his amorous feelings toward the oddball Kotori. -- -- Equipped with the superhuman ability to permanently rewrite any part of his body to multiply his strength or speed, Kotarou is naturally drawn to the supernatural. One special meeting with the lone member and president of the Occult Research Club, the "Witch" Akane Senri, leads to Kotarou reviving the Occult Club by recruiting Kotori and three other members: the clumsy transfer student Chihaya, the strict class representative Lucia, and the unassuming Shizuru. As Kotarou unveils hidden secrets of each member of the Occult Club through their shared adventures, he will inevitably encounter a fate that only he might be able to rewrite. -- -- 174,975 6.68
Schwarzesmarken -- -- ixtl, LIDENFILMS -- 12 eps -- Light novel -- Action Military Sci-Fi Historical Drama Mecha -- Schwarzesmarken Schwarzesmarken -- The year is 1983. The Cold War is in full effect, and humanity is under attack. Strange aliens, given the name "BETA," have descended to Earth with the goal of destroying all life. Soldiers have been tasked with piloting large combat suits called Tactical Surface Fighters (TSF) to repel the alien invaders, but the front line is slowly being pushed back towards the surviving cities. -- -- Schwarzesmarken follows the story of Second Lieutenant Theodor Eberbach and the other members of the 666th TSF squadron, a ruthless unit that values a mission's completion over human life. Stationed in East Germany and led by war hero Captain Irisdina Bernhard, the unit specializes in counterassault attacks on laser-class BETA. But the 666th squadron finds itself with more enemies than just the alien forces when optimistic rookie Katia Waldheim joins the squadron, drawing the attention of East Germany's secret police, the Stasi. -- -- 95,096 6.78
Seirei Gensouki -- -- TMS Entertainment -- ? eps -- Light novel -- Action Adventure Harem Drama Romance Fantasy -- Seirei Gensouki Seirei Gensouki -- Amakawa Haruto is a young man who died before reuniting with his childhood friend who disappeared five years ago. Rio is a boy living in the slums who wants revenge for his mother who was murdered in front of him when he was five years old. -- -- Earth and another world. Two people with completely different backgrounds and values. For some reason, the memories and personality of Haruto who should've died is resurrected in Rio's body. As the two are confused over their memories and personalities fusing together, Rio decides to live in this new world. -- -- Along with Haruto's memories, Rio awakens an unknown "special power," and it seems that if he uses it well, he can live a better life. But before that, Rio encounters a kidnapping that turns out to be of a princess of the Bertram Kingdom that he lives in. -- -- After saving the princess, Rio is given a scholarship at the Royal Academy, a school for the rich and powerful. Being a poor orphan in a school of nobles turns out to be an extremely detestable place to be. -- -- (Source: MU) -- TV - Jul ??, 2021 -- 8,439 N/A -- -- Tiger & Bunny Pilot -- -- Sunrise -- 1 ep -- Original -- Action Comedy Super Power -- Tiger & Bunny Pilot Tiger & Bunny Pilot -- The pilot episode for Tiger & Bunny released on the first DVD & BD volume. -- Special - May 27, 2011 -- 8,424 6.19
Souiu Megane -- -- - -- 1 ep -- Original -- Dementia -- Souiu Megane Souiu Megane -- A material, an origin, a meaning, a value. When you have a question on glasses, let's answer "Well, that's glasses". -- Rio de Janeiro International Short Film Festival Best Film of The Young Jury. -- -- (Source: Official website) -- Movie - ??? ??, 2007 -- 265 5.37
Suisei no Gargantia -- -- Production I.G -- 13 eps -- Original -- Action Sci-Fi Adventure Mecha -- Suisei no Gargantia Suisei no Gargantia -- In the distant future, a majority of humans have left the Earth, and the Galactic Alliance of Humanity is founded to guide exploration and ensure the prosperity of mankind. However, a significant threat arises in the form of strange creatures called Hideauze, resulting in an interstellar war to prevent humanity's extinction. Armed with Chamber, an autonomous robot, 16-year-old lieutenant Ledo of the Galactic Alliance joins the battle against the monsters. In an unfortunate turn of events, Ledo loses control during the battle and is cast out to the far reaches of space, crash-landing on a waterlogged Earth. -- -- On the blue planet, Gargantia—a large fleet of scavenger ships—comes across Chamber and retrieves it from the ocean, thinking they have salvaged something of value. Mistaking their actions for hostility, Ledo sneaks aboard and takes a young messenger girl named Amy hostage, only to realize that the residents of Gargantia are not as dangerous as he had believed. Faced with uncertainty, and unable to communicate with his comrades in space, Ledo attempts to get his bearings and acclimate to a new lifestyle. But his peaceful days are about to be short-lived, as there is more to this ocean-covered planet than meets the eye. -- -- -- Licensor: -- VIZ Media -- 289,134 7.49
Yuukoku no Moriarty -- -- Production I.G -- 11 eps -- Manga -- Mystery Historical Psychological Thriller Shounen -- Yuukoku no Moriarty Yuukoku no Moriarty -- During the late 19th century, Great Britain has become the greatest empire the world has ever known. Hidden within its success, the nation's rigid economic hierarchy dictates the value of one's life solely on status and wealth. To no surprise, the system favors the aristocracy at the top and renders it impossible for the working class to ascend the ranks. -- -- William James Moriarty, the second son of the Moriarty household, lives as a regular noble while also being a consultant for the common folk to give them a hand and solve their problems. However, deep inside him lies a desire to destroy the current structure that dominates British society and those who benefit from it. -- -- Alongside his brothers Albert and Louis, the trio will do anything it takes to change the filthy world they live in—even if blood must be spilled. -- -- 175,367 8.02
Yuukoku no Moriarty -- -- Production I.G -- 11 eps -- Manga -- Mystery Historical Psychological Thriller Shounen -- Yuukoku no Moriarty Yuukoku no Moriarty -- During the late 19th century, Great Britain has become the greatest empire the world has ever known. Hidden within its success, the nation's rigid economic hierarchy dictates the value of one's life solely on status and wealth. To no surprise, the system favors the aristocracy at the top and renders it impossible for the working class to ascend the ranks. -- -- William James Moriarty, the second son of the Moriarty household, lives as a regular noble while also being a consultant for the common folk to give them a hand and solve their problems. However, deep inside him lies a desire to destroy the current structure that dominates British society and those who benefit from it. -- -- Alongside his brothers Albert and Louis, the trio will do anything it takes to change the filthy world they live in—even if blood must be spilled. -- -- -- Licensor: -- Funimation -- 175,367 8.02
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2-valued morphism
Absolute value
Absolute value (algebra)
Accepted and experimental value
Acid value
Addams Family Values
Addams Family Values: Music from the Motion Picture
Addams Family Values: The Original Orchestral Score
Added value
Agricultural value chain
Alliance for Shared Values
Alpha value
American Values Network
Anecdotal value
Aperture value
Architectural design values
Asian values
Asset of community value
Association for Defence of Revolution Values
Association value
Atomic value
Attributevalue pair
Attribute-value system
Attribution-value model
A value
Basis point value
Best Value
Best value procurement
Biological value
Bogey value
Book value
Boolean-valued function
Boolean-valued model
Boundary-value analysis
Boundary value problem
Braxton Family Values
Business value
California Redemption Value
Call-by-push-value
Cash value
Cash value added
Cauchy principal value
Center for Jewish Values
Chess piece relative value
Christian values
Colorado for Family Values
Comma-separated values
Common stored value ticket
Contextual value added
Core Socialist Values
Core values
Cost-of-production theory of value
Countervalue
Course-of-values recursion
Crafts: The Value of Life
Creating shared value
Critical value
Criticisms of the labour theory of value
Crossover value
Cryptographic High Value Product
Customer lifetime value
Customer value model
Customer value proposition
C-value
Delimiter-separated values
Differentiable vector-valued functions from Euclidean space
Diminished value
Diminution in value
Dirichlet eigenvalue
DoValue
D-value
D-value (microbiology)
Earned value management
Ecological values of mangroves
Economic value added
Economic value to the customer
Eigenvalue algorithm
Eigenvalues and eigenvectors
Elliptic boundary value problem
Employee value proposition
Energy value of coal
Enterprise value
Enterprise value-to-sales ratio
Entityattributevalue model
Entropic value at risk
Environmental Values
Equal Values Party
European embedded value
European Union value added tax
EValue
Exchange Value
Exchange value
Existence value
Expectation value (quantum mechanics)
Expected commercial value
Expected value
Expected value of including uncertainty
Expected value of perfect information
Expected value of sample information
Exposure action value
Exposure value
Extreme value theorem
Extreme value theory
Face value
Face Value (album)
Face value (disambiguation)
Fact and Value
Factvalue distinction
Fair market value
Fair value
Fair value accounting and the subprime mortgage crisis
Faith and Values Coalition
Family values
Family Values (album)
Family Values (comics)
Family values (disambiguation)
Family Values Tour
Family Values Tour '98 (album)
Family Values Tour '98 (DVD)
Family Values Tour 2006
Family Values Tour 2006 (CD)
Farm gate value
Fibre Channel time-out values
Filipino values
Finite-valued logic
Fixed-income relative-value investing
Fixed value-added resource
Forage value index
Four-valued logic
Function value
Future value
Game without a value
Generalized extreme value distribution
Generalized p-value
Generalized singular value decomposition
Global Alliance for Banking on Values
Global value chain
GM High Value engine
Gross annual value
Gross asset value
Gross value added
Half-value layer
Hankel singular value
Harmonic mean p-value
Harmonised service of social value
High conservation value forest
Higher-order singular value decomposition
High-Value Detainee Interrogation Group
High value resistors (electronics)
High-value target
Human Values and Mental Health Foundation
Hydroxyl value
Hypervalue
IBM PS/ValuePoint
Il Capitale Culturale: Studies on the Value of Cultural Heritage
Indicator value
Infinite-valued logic
Informal value transfer system
Initial value problem
Institute for Business Value
Institute for Canadian Values ad controversy
Instrumental and intrinsic value
Instrumental and value-rational action
Instrumental and value rationality
Integer-valued function
Integer-valued polynomial
Intermediate value theorem
Intrinsic theory of value
Intrinsic value
Intrinsic value (animal ethics)
Intrinsic value (finance)
Intrinsic value (numismatics)
Iodine value
Italy of Values
Jacobi eigenvalue algorithm
Jaina seven-valued logic
Journal of Creating Value
Journal of Human Values
Journal of Value Inquiry
Jurisprudence of values
Kauri-butanol value
Key checksum value
Keyvalue database
Kirschner value
Kluckhohn and Strodtbeck's values orientation theory
Knowledge value
K-value
Labor theory of value
Land value tax
Large Value Transfer System
Law of value
Lie algebra-valued differential form
Light reflectance value
Living Values
Load value injection
Loan-to-value ratio
Low-value consignment relief
L-value
Many-valued logic
Marginal value
Market value
Market value added
Marriage Value
Mate value
Mean value analysis
Mean value theorem
Mean value theorem (divided differences)
MediaWiki:Exif-make-value
Minimum efficiency reporting value
Mission Organic Value Chain Development for North Eastern Region
Misuse of p-values
MultiValue
Multivalued dependency
Multivalued function
Multivalued treatment
Navaluenga
Nearest neighbor value interpolation
Negative value
Net asset value
Net current asset value
Net present value
Net realizable value
News values
New Values
New Zealand Attitudes and Values Study
Nikolai Valuev
Non-use value
No Redeeming Social Value
Normal eigenvalue
Normalized chromosome value
Note value
No value added
Numerical value equation
Nutritional value
Odour activity value
One vote, one value
Option time value
Option value (costbenefit analysis)
Our Endangered Values
Paradox of value
Parameter Value Language
Particular values of the gamma function
Particular values of the Riemann zeta function
Par value
Peroxide value
Pesticide standard value
Phi value analysis
Polenske value
Positive and negative predictive values
Possession value
Predictive value of tests
Present value
Present value interest factor
Present value of new business premiums
Present value of revenues auction
Principle value
Propaedeutic value of Esperanto
Proto-value function
P-value
Quadratic eigenvalue problem
Quantitative value investing
Quebec Charter of Values
Quotable Value Limited
Q value
Q value (nuclear science)
Q-value (statistics)
Real value
Real-valued function
Real versus nominal value
Real versus nominal value (economics)
Record value
Redemption value
Register of Protected Natural Values of Croatia
Reichert value
Relative value
Relative Values
Relative value unit
Religions, Values, and Peak Experiences
Religious values
Rental value
Replacement value
Replay value
Reproductive value
Reproductive value (population genetics)
Residual value
Resource-based relative value scale
Ruin value
R-value
R-value (insulation)
R-value (soils)
San Francisco values
Saponification value
Scarcity value
Science of value
Science, Technology, & Human Values
Scientific Committee on Occupational Exposure Limit Values
Self-expression values
Sentinel value
Shapley value
Shared Values Initiative
Shareholder ownership value
Shareholder value
Shock value (disambiguation)
Shock Value II
Shock Value (Timbaland album)
Shock Value (Twelve Gauge Valentine album)
Singular value
Singular value decomposition
SkyValue
Social Choice and Individual Values
Social value
Social value orientations
Soil guideline value
Soil value
Something of Value
Specialty Society Relative Value Scale Update Committee
Special values of L-functions
Stable value fund
Standardized uptake value
Stochastic processes and boundary value problems
Stored-value card
Store of value
Subjective theory of value
SuperValue
Super Value Buck-Tick
Surface-tension values
Surplus value
Sustainable Value
Tab-separated values
Tail value at risk
Talk:Value Line
Tanner Lectures on Human Values
Terminal value
Terminal value (finance)
The Family Values Tour 2001
Theory of Basic Human Values
Theory of value
Theory of value (economics)
The Secret Value of Daydreaming
The Value of Science
Three-valued logic
Threshold limit value
Time value
Time value of money
Total economic value
Total value
Total value of ownership
Traditional Values Coalition
Transvaluation of values
True Value
Truth value
Truth-value link
Truth-value semantics
Two-dimensional singular-value decomposition
Type-length-value
Undervalue transaction
Universal value
User:May His Shadow Fall Upon You/EditValues
Use value
Vacuum expectation value
Value
ValueAct Capital
Value-action gap
Value added
Value-added modeling
Value-added network
Value-added reseller
Value-added service
Value-added tax
Value-added taxation in India
Value-added tax in the United Kingdom
Value-added theory
Value-added wood products in Ontario
Value and Context
Value at risk
Value averaging
Value-based health care
Value-Based Insurance Design
Value-based pricing
Value brands in the United Kingdom
Value capture
Value chain
Value change dump
Value City
Value City Arena
Value (computer science)
Value criterion
Value criticism
Value Delivery Modelling Language
Value distribution theory of holomorphic functions
Value-driven design
Value-driven maintenance
Value (economics)
Value engineering
Value (ethics)
Value-form
Value function
Valuegenesis
Value-in-use
Value investing
Value judgment
Value-level programming
Value Line
Value (marketing)
Value (mathematics)
Value measuring methodology
Value menu
Value migration
Value Migration (book)
Value network
Value network analysis
Value noise
Value numbering
Value object
Value of control
Value of in-force
Value of information
Value of life
Value of lost load
Value of structural health information
Value over replacement player
Value Partners (asset management)
Value pluralism
Value premise
Value premium
Value process management
Value proposition
Values and Virtues
Values education
Value (semiotics)
Value sensitive design
Values in Action Inventory of Strengths
Values Party
Values scale
Value stream
Value-stream mapping
Value-stream-mapping software
Values Voter Summit
ValueTales
Value theory
Value tree analysis
Value trumping
Value type and reference type
Valuev
Valuev Circular
Variable value stamp
Vector-valued differential form
Vector-valued function
Vector-valued HahnBanach theorems
Vision Values Holdings
Western values
Whole value
Wilder's law of initial value
Work, Achievement, Values & Education
World Values Survey
Yau's conjecture on the first eigenvalue
Z-value (temperature)



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Savitri -- Savitri extended toc
Savitri Section Map -- 1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa - Aurobindo - Ramakrishna - Maharshi - Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
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last updated: 2022-05-06 22:11:16
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