Thematic Index of the Collected Works of the Mother
Thematic Index of the Collected Works of the Mother
© Sri Aurobindo Ashram Trust
self and personality
| 04, p. 033-34 | Self-knowledge “means to be conscious of one's inner truth, conscious of the different parts of one's being and their respective functions....And to know oneself is not enough: this knowledge must bring a conscious control. To know oneself perfectly is to control oneself perfectly. But there must be an aspiration at every moment....That is the Science of Living.” |
| 04, p. 036-37 | Life is a constant exchange of forces. … “in the inner world, in your consciousness there are all the time forces and influences acting and reacting upon you” ... “To be individualised in a collectivity one must be absolutely conscious of oneself. And of which self? — the Self which is above all intermixture, that is, what I call the Truth of your being....Collective thought, collective suggestions are a formidable influence which act constantly on individual thought. And what is extraordinary is that one does not notice it.” (also under: 2.3.d) |
| 05, p. 001 | “We are conscious of only an insignificant portion of our beings”. All your ordinary reactions, thoughts, sensations, actions, movements are repeated in millions and millions of copies and yet you believe you are extraordinary, particularly when you are seized by sensations or feelings that you consider extraordinary. But it is deplorably ordinary. You must enter deeper and try to see within yourself if you want to find something which is not insignificant. |
| 05, p. 201fn | “In the universal play there are some, the majority, who are ignorant instruments; they are actors who are moved about like puppets, knowing nothing. There are others who are conscious, and these act their part, knowing that it is a play. And there are some who have the full knowledge of the universal movement and are identified with it and with the one Divine Consciousness and yet consent to act as though they were something separate, a division of the whole. There are many intermediary stages between that ignorance and this full knowledge, many ways of participating in the play.” |
| 07, p. 162-63 | Mother tells here about the methods of Nature (particularly in relation to the fact that humans were divided into two sexes) and also very briefly about Nature’s relation with the gods and the Supreme Mother. (Reading this text reminds one of the following quote from Sri Aurobindo’s Savitri, “Nature does the most in us, God the high rest”.) |
| 09, p. 027-28 | Page 27 is a quotation of Sri Aurobindo from Thoughts and Glimpses on the paradoxes of the nature of man’s life because man loves the chains which bind him. The following paragraph from the passage shows the style of the quotation: “Man is in love with power; therefore he is subjected to weakness. For the world is a sea of waves of force that meet and continually fling themselves on each other; he who would ride on the crest of one wave, must faint under the shock of hundreds.” |
| 14, p. 018 | “Who am I? The Divine under many disguises.” (No more given by Mother here than this short answer) |
| 15, p. 119 | “You must never forget that the outer person is only the form and the symbol of an eternal Reality, and that, passing through the physical appearance, it is to this higher Reality that you must turn. The physical being cannot become truly expressive of the Eternal Reality until it is…transformed by the supramental manifestation.” |
| 17, p. 075 | “Outwardly you are an unconscious child striving to become conscious. Inwardly, you are an eternal soul attempting to manifest in a body.” |
| 06, p. 307-08 | “The different states of being have a different density, and they have an individual independent existence of their own, they are existing realities, truly real substances, not just a way of being.” “It is quite certain that so long as one has not understood that one is made up different states of being which have their own independent life, one can’t have a complete control over one’s being.” (also under: 3.1) |
| 06, p. 394 | “One is not made of a single piece…. There are many different parts of the being which are quite independent of one another and take hold of the consciousness almost in turn and sometimes even in a altogether regular order. So, when one part of the being has goodwill and already a kind of perception of what the divine force is…this opens the being and puts it into contact with this force….There are other parts…which have defects, bad habits, and which can veil the consciousness completely.” If one keeps the memory of the part which was open, one can keep the opening all the same and it can continue to receive the force. If one has defects, how can one open to the force? One keeps a memory of the part that has been opened and even though it is veiled for the time being it can continue to be open and receive the force. (also under: 4.3.2.g) |
| 07, p. 042-43 | “The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness….This already asks for a considerable development to be able to distinguish within oneself the source of the different movements one has.” Mother gives the example of different colours mixed in water and turning it a muddy colour. So first one has to separate the colours. |
| 07, p. 215-16 | “It is part of the foundation of Yoga to become conscious of the great complexity of out nature, see the different forces that move it and get over it a control of directing knowledge.” Mother comments that between the different parts of the being and the composition of these parts the composition is different in each individual. There are beings who carry in themselves thousands of different personalities and each one has its own rhythm and alternation and it can be so complicated that some people truly find it difficult to understand what is going on in themselves; and yet these are the ones most capable of a complete, coordinated, conscious, organized action when through yoga they succeed in centralizing this army at their disposal around the central light of the divine presence. |
| 07, p. 295-96 | You don’t know concretely, practically, that there are different parts of your being which do not have contact with each other and that you may pass from one to another of them and leave the other asleep. Also in activity, at different times, different states of your being are acting and if they are not unified and harmonized with each other your life is also confused and disorganized. Mother gives the example of someone who in one part is constructive and capable of doing useful work and in another part is destructive and demolishes what the first part constructed. This is quite common. |
| 07, p. 329-30 | “If you observe yourself attentively, you will perceive that you think, feel, experience and construct like a human animal, that is, like an infrarational being who is three-fourths subconscious, through almost the whole of your day.” If you try looking at your field of consciousness suddenly throughout the day you will observe that this is so. Mother tells that many of man’s virtues of which he is so proud, occur spontaneously in animals—without the pride. (also under: 4.3.2.c) |
| 08, p. 169 | Mother reads from The Synthesis of Yoga “The most disconcerting discovery is to find that every part of us…has each…its own complex individuality…independent from the rest…” “We find that we are composed…of many personalities…. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” |
| 12, p. 077-79 | “We are not a single being.” “…human beings are made up of a combination of several entities that come together, interpenetrate, sometimes organising and completing each other, sometimes opposing and contradicting one another…each of these…carries within it its own destiny, its own determinism.” Mother elaborates. (also under: 2.3.d) |
| 14, p. 356 | “An individual is not made all of one piece, but of many different entities which sometimes even contradict each other…” |
| 15, p. 307-13 | Additional comments of the Mother to her talk on destiny, determinations and the complexity of our personality. The original discussion is in Vol. 12, pp. 77-79. (also under: 2.3.d) |
| 15, p. 355-56 | Excellent introductory comments about the complexity of the human individual, his many personalities and the meaning of the contradictions in the elements of his make-up. |
| 16, p. 252b | “An individual is not made up all of one piece, but of many different entities which are sometimes even contrary to one another:….” |
| 05, p. 134-36, 139 | Interesting description of the different parts of the being and how the part one had lived in and identified with effects what happens to the parts between lives. Only if you have been able to unify the different beings around the psychic do they remain part of you after death. |
| 05, p. 264 | An interesting paragraph about how Beethoven had disciplined his whole mental, vital and physical being around his musical capacity to such an extent that it could remain in form and later manifest in another (the violinist Ysaye). Meanwhile his psychic being most likely took an altogether different kind of body in his next life, even that of a shoemaker, in order to have another kind experience. |
| 06, p. 006-7 | A brief description of the difference in the way one feels when the psychic is in front (in response to a child’s question about how to know when it is) This could be helpful for students/seekers to know when they begin the process of self-observation. The next two pages (8-9) are about the power of observation itself ie. the power of observation develops in all parts of the being. It must not be confused with the capacity of discernment which is an intellectual capacity. |
| 06, p. 136 | Mother tells why one does not receive. The divine love and divine consciousness are constantly there all the time in their full intensity but one is not aware of them because there is no opening and one’s ego is full of oneself. If you observe yourself attentively you will see that you are at the centre and the universe turns around you. One must begin to get out of the ego to perceive things as they really are. (also under: 4.3.2.g) |
| 07, p. 193-96 | The Divine is the essence of your being; he is not a stranger. Without the Divine you would not exist for even the millionth part of a second. But you are not conscious of this because you live in a kind of false illusion and deformation. You are conscious of something that you think to be yourself. The logical question then to ask is, “But then what is myself?” When this question comes up with enough concentration and intensity then a reversal occurs and suddenly you are on the other side and you know, you are, you live, and you see clearly the unreality of the rest. |
| 08, p. 367-68 | Mother explains what is meant by “When we have passed beyond individualizing, then we shall be real Persons. Ego was the helper; Ego is the bar.” |
| 09, p. 043-48 | Here Mother discusses stages of individualization (some people think they are their name only or their occupation) and discusses also the need for the physical body to act as a vessel or mould to distinguish itself from others. Individuality is not at all the rule, it is an exception and the fixity of the form is the means by which the individuality can be formed. |
| 16, p. 155 | “Where is my true being?” “Farther within or higher above, on the other side of the emotions, beyond the mind.” (also under: 2.1.3) |
| 16, p. 321b | What constitutes an individuality? Mother replies, “An individuality is a conscious being organised around a divine centre. All the divine centres are essentially One in their origin, but they act as separate beings in the manifestation.” |
| 17, p. 085a | What is the central being? “The central being is not the same in everyone—it is the part that governs the rest of the personality and imposes its will on it. When the psychic being holds this central position in the personality, everything becomes very easy.” |
| 05, p. 233-34 | By living shut up in the ego consciousness with its sense of personal limitation humans always want to take, to replenish a perceived hole made by giving or spending. Because one fears losing one wants to accumulate, accumulate and expects things in return for what one gives. If one widens the consciousness, spreads out in all things one no longer has anything to lose for one would have everything. Only one doesn’t know this and until one knows it one can’t do it. One can observe it easily in oneself e.g. you give a good thought—you expect recognition, you give some affection—you expect it from others. (also under: 4.3.1, 4.3.2.c) |
| 06, p. 136-37 | You must begin to get out of the ego consciousness and be in a certain state of inexistence so that you perceive things from a little higher up. Then you must become absolutely like a mirror and in a state of total receptivity and you will begin to see that there are many things you are not aware of, but which are there, and which will start becoming active in you. (also under: 4.3.1) |
| 06, p. 334-36 | “In order to become a conscious, individualized being, one needs his ego; that is why it is there. It is only when one has realized his own individuality sufficiently, has become a conscious, independent being with its own reality, that he no longer needs the ego. And at that time he can make an effort to get rid of it.” Then Mother gives an excellent description of how the individuality is formed through experience and self-observation. |
| 07, p. 011-13 | There are individual egos and collective egos. e.g. the national ego is a collective ego. A group can have a collective ego. The human race has a collective ego. There is a family ego. And the individual has many egos inside himself—vital, mental, physical. One becomes aware of them when one begins to destroy them. In fact one is made of a heap of little egos which are absolutely a nuisance and which must be overcome one after another. Definition of ego is given and why it is necessary as the instrument for individualization. Psychologically, collective egos are inferior in quality to individual egos. |
| 16, p. 178 | “Be courageous and do not think of yourself so much. It is because you make your little ego the centre of your preoccupation that you are sad and unsatisfied. To forget oneself is the great remedy for all ills.” (also under: 4.6.a) |
| 16, p. 390 | “The ego was created for the work of individualisation; when the work is achieved, it is not unusual for the ego to accept its own dissolution.” |
| 16, p. 423b | A very brief discussion of the original necessity of the ego and the need now to transform it and about converted egos and what methods and qualities are necessary for the conversion to happen. (also under: 4.3.2.f) |
| 16, p. 432 | Excellent brief discussion of how the ego was the unifying element when humanity was first created but “now that the birth of superhumanity is being prepared, the ego has to disappear and give way to the psychic being….” |
| 17, p. 052 | There is an ego in each state of consciousness; e.g. mental ego, vital ego, physical ego. Mother adds “There is also a spiritual ego, and even the gods who live in the Overmind have their egos.” |
| 06, p. 355-56 | The vital soul is what animates the body, gives it life. The vital soul is the desire soul. It is full of desires. It is built of desires. |
| 08, p. 304, 306-07 | Beginning with a passage from Synthesis of Yoga describing the desire soul, Mother briefly tells what is meant by the desire soul. Then on pages 306-07 she discusses how the desire soul is stronger in those who have a well-formed, well-coordinated individuality and a strong sense of personality. When one finds the psychic and identifies with it then one can convince the desire soul of its stupidity. |
| 03, p. 062 | The hostile forces cannot influence the psychic plane of consciousness. The psychic is the seat of the Divine Consciousness within the individual. |
| 03, p. 062-63 | “Your psychic being is that part in you which is already given to the Divine.” (followed by more descriptions like, “it is this that carries the consciousness from life to life” etc.) (also under: 3.3.4.a) |
| 05, p. 008-10 | About the complexity of the being and the need to organise around the psychic signpost. According to the part that is active one becomes almost another personality and each of these personalities wants to be put in first place. Often they work at cross purposes. Method given for beginning to create homogeneity in the being. |
| 07, p. 249 | “…you carry within yourself both existence and non-existence at the same time, the personal and the impersonal, and the manifest and the unmanifest, the finite and the infinite, time and eternity. All that in this tiny little body.” One can understand this even without experience by understanding the principle of the multiplicity of dimensions. (also under: 1.1.1) |
| 07, p. 282-83 | “Almost totally, everybody lives on the surface, all the time, all the time on the surface…And when something compels them to draw back from the surface, some people feel that they are falling into a hole—sometimes a black abyss…the absolute inconscience…A fairly long preparation is needed in order to feel an increase of life when one goes out of the outer consciousness. It is already a great progress.” Mother suggests a meditation right then for everyone to try to enter within and see if there is a black hole or not. |
| 08, p. 193-94 | Using the heart centre to illustrate, Mother talks about the various depths. The more you come to the surface the more is it mixed with vital impulses. The deeper you go, the less the mixture, the purer the feeling. It is a question of proportion. Mother elaborates. She also talks about the ordinary state of dispersal of consciousness which is on the surface unless one concentrates and gathers oneself within. (also under: 3.3) |
| 09, p. 218-22 | About the ways man is superior to the animals which precede him in the evolution and how he is more capable of manifesting the spirit even though physically he may not be as strong or agile. (also under: 1.3.1) |
| 16, p. 155 | “Where is my true being?” “Farther within or higher above, on the other side of the emotions, beyond the mind.” (also under: 2.1.2) |
| 03, p. 072-73 | The role of the vital is to infuse living force for manifestation of divine Love. The vital is very distorted but it has not to be thrown away. “The true vital movement is the most beautiful and magnificent of movements...” |
| 07, p. 043-44 | A very brief and simple discussion of the mind, vital and body with and without the psychic influence. This is useful basic introductory material. (also under: 3.3, 4.7.1) |
| 07, p. 219-20 | This is a discussion of Time and Space and how they are different for the mind, vital, and physical consciousness—e.g. if you think of someone or someplace you are instantly there in your mental consciousness and in the vital one travels places but in a much shorter time than it takes in the physical. On the top of the ladder of consciousness one is at the centre and origin of the universe and there past, present and future are contained in a total and simultaneous consciousness. (also under: 1.2.2) |
| 05, p. 189-90 | The story of how Mother saw that India was free 27 years before it happened physically. (also under: 2.2.1) |
| 05, p. 230-32 | About how through concentration one can transmit forces to precious stones which they keep and irradiate effectively and which one can perceive e.g. the force of protection in amethysts. When one develops inner sensibility and has the direct perception of the forces of love behind things, one sees that they are the same everywhere, in all creatures and objects. By entering into contact with the nature of a flower one knows what it represents. |
| 06, p. 010-11 | With practice it is possible to learn to widen the physical consciousness so it can project out of oneself and obtain sensorial data (sight, hearing etc.) from a distance. Examples are given. (also under: 4.5.a, 6.3.a) |
| 06, p. 038-43 | A discussion of the requirements (fearlessness and mastery over one’s reflexes) for studying occultism and a brief history of the science of occultism Also some of the laws of occultism (e.g. rebound effect of bad thoughts or feelings) (also under: 1.2.4) |
| 06, p. 044-45 | Story of the French scientist who wanted to know to what extent reason can have an effect over reflexes: He experimented with an aggressive snake that was in a glass cage. Reason didn’t keep him from recoiling from its strikes. But he didn’t know about the considerable vital projection of the nervous force of the snake which is what affected him. |
| 06, p. 052-56 | A discussion about going out of the body in sleep which is often done unconsciously and going out consciously. If one can enter the domain of death (described on p. 56) it cures one of all fear of death but to go there is within the reach of exceedingly few. |
| 06, p. 057-62 | The famous story of stones-throwing by non visible entities that occurred in the Guest House when Sri Aurobindo was living there |
| 06, p. 077-78 | A simple but excellent explanation of the existence of energy centres with their accumulation of energies and why continence is required for the practice of yoga so that the great accumulation of energy at the sex centre can be drawn up to the heart centre which is the seat of Agni, the fire and will for progress. Kundalini briefly discussed. (also under: 4.4.2.a) |
| 06, p. 134-35 | Mother explains what is meant by subtle senses such as psychic vision or mental sight. It depends upon the state of being which sees. |
| 06, p. 189-92 | This is a general discussion about occultism and the requirements necessary for studying it and its place in the yoga and the difference between mysticism and occultism. Occultism is a science like chemistry. One must not touch it if one is fearful. |
| 06, p. 194-96 | Mother tells about seeing a big black vital spider in a cathedral in France that was absorbing all the forces of prayer and devotion. General discussion about the atmosphere in temples and churches and the superstition in religion which has allowed the hostile forces to feed upon it. |
| 06, p. 351-54 | Discussion of experiences in general and their importance and how to distinguish their source and about how most people with gifts of prophecy or clairvoyance(which are not necessarily a sign of spiritual or psychic progress) fall into the trap of commercialising them or gaining personal fame. |
| 06, p. 419-20 | Mother describes simply and basically the meaning of cosmic consciousness (feeling that one is only a part of an immense whole and in relation with the whole totality, receiving the movements and vibrations of all others and transmitting to all others one’s own vibrations…that the forces are so complex and multiple and pass everywhere giving the impression of an immense whole moving within itself) and then tells the first steps towards developing it. To teach its development one must first develop it in oneself. |
| 07, p. 137-39, 140-42 | This is a discussion about what the universal force is and how one can draw on its energy. Mother tells here about the group of children who made a kind of inner effort of trust and friendship with the sun and were able to play outside bare-headed in full sun for hours without any discomfort. Pages 140-42 tell about how people have different capacities to receive these forces and about how the quality of the forces one receives depends on how one utilizes them. The best is to utilize them for progress and then one finds the proper balance of opening, receiving and assimilating. |
| 07, p. 165-67 | This is about some of the latent undeveloped powers in man. By occult means one can travel anywhere—even to other planets. Mother tells about the parts of the being that travel. For short journeys one can go out in the subtle physical body but for longer trips it is usually the most subtle part of the vital that goes out. One then learns things more of a psychological nature but one cannot say much about the physical for one can only see things that are of a similar quality. Mother also tells that development of the senses can be extensively done e.g. Seeing through a wall can easily be done if one learns how to stretch his vision |
| 07, p. 230-31 | This is about knowing things at a distance. For example when you think of someone your thought is instantly there but it is only in contact with the mental atmosphere of the place or person. To be conscious of the vital you must go there in the vital, and this is an exteriorization that leaves the body in a trance. But the mental exteriorization occurs constantly. (also under: 2.2.3) |
| 07, p. 236-37 | Widening the consciousness—this is a discussion about the universal or cosmic consciousness—what it is and how to begin to experience it (by a mental understanding first and then by feeling it). (also under: 4.5.c) |
| 07, p. 256-57 | “There is a kind of unconscious fluidity around people—a kind of vapour which goes out from bodies, which is the subtle physical, it intermingles terribly, and it produces all kinds of reactions, constantly, of one person upon another.” This explains why you may find yourself for no outer cause shifting suddenly from a feeling of harmony and reasonable contentment and health to feeling furious or depressed or feeling a condition of a great uneasiness and disequilibrium. The opposite can also happen, though less frequently. |
| 07, p. 264-68 | First Mother talks about the dangers of mixing ambition for powers in one’s sadhana for then one attracts adverse beings and comes under their influence. Then Mother talks about occultism generally—as a science and she discusses magic, processes which work on matter directly and which are very different from how one acts to accomplish a work when one has true spontaneous powers of spiritual realisation. Pages 267-68 are a discussion about hypnotism and those who experience and practice it. |
| 07, p. 270 | “A universal consciousness means becoming aware of the forces which manifest in the universe and in all that is manifested.” A movement of spreading out horizontally, of widening (Mother describes it) is required. |
| 07, p. 348-49 | In these pages Mother tells about the power of the vibrations of sound—for good or ill. She speaks about the mantra and also gives the example of the vibrations of saying Bonjour or Good Day carrying a positive effect when the words truly express good will, and how conversely the vibrations in a curse or angry words can harm more than a physical slap. One must learn to have great control over what one says. |
| 08, p. 090-93 | A brief discussion about the significance of numbers or dates or calendars or horoscopes all of which are languages and conventions which “can be taken usefully as symbols and a means of bringing a more subtle world in contact with a more material world” They are formulated conventions and their power depends very much on how widely accepted the convention is. Primitive people turn these things into superstitions. |
| 08, p. 116-19 | A discussion of how it is possible for a child to create a beautiful material life for himself by dreaming each night in the vital world where forms are created. Each night one returns to the same place and continues his “story”. Mother tells the requirements to be able to do it. (also under: 2.1.7.b, 2.6) |
| 09, p. 058-63 | Mother tells here several stories about the occult powers of Madame X (Theon’s wife), who could exteriorise herself 12 times in succession, and about several occult happenings during Mother’s visits to Tlemcen near the Sahara such as when the Lord of the Snow visited and brought snow to the surrounding hillside. |
| 09, p. 127-30 | Here is a passage of Sri Aurobindo from The Supramental Manifestation which talks about the occult process of materialization. Mother comments. The context of the discussion has to do with the possiblility of manifesting a supramental body occultly thereby avoiding the animal process of physical procreation. |
| 09, p. 127fn | Here is the story of the black magic materialized stones that fell in the Guest House in 1921 when Sri Aurobindo was living there. |
| 09, p. 362-68 | These pages are a discussion about the kind of forces called up by using the planchette and about automatic writing. Mother also tells why and what kind of people are attracted to these activities. |
| 09, p. 389-94 | First there is a 2+1-2 page passage from The Life Divine about Occultism, its relation to Science, its history, false conceptions held about it, the need for it and its true purpose which is the science of the subliminal. Mother then answers the question, What is white magic? She next comments about how recent discoveries of science (as in applied medicine) are really ancient occult knowledge. |
| 09, p. 394-95 | A brief discussion of hypnotism as a form of occultism and its beneficial use such as a replacement for anaesthetics. The bad effects of hypnotism are there only if the practitioner is not practicing it in a humanitarian way. |
| 10, p. 041-42 | In a brief discussion about hallucination and vision Mother explains how for all the subtle worlds there is a correspondence in the individual to that plane. She gives the example of the individual vital plane and the cosmic vital world. (also under: 3.2.1, 5.3.1) |
| 10, p. 125-35 | Mother talks about predicting the future and gives examples of clairvoyance that occur in premonitory dreams or in visions. She also speaks about the different planes where visions originate. Then she gives the method for beginning to develop the necessary inner senses. |
| 10, p. 159-66 | Here are three aphorisms about the supernatural and miracles. Mother tells many things about the nature of miracles and what the taste for miracles represents in the consciousness. |
| 11, p. 102-05 | Mother talks about how she would appear to be a different person as she stood at the balcony during some darshans. She discusses the possibilities of how her appearance could change in that way by beings from other worlds or times being present in her atmosphere. |
| 12, p. 088-92 | Mother speaks here generally about the method of knowledge that is occultism. She tells the requirements for undertaking this science, its history, its aspects, gives a definition of occult science and tells why it must combine with spiritual knowledge. (also under: 2.2.1) |
| 15, p. 038-40 | Mother briefly comments on astrology, palmistry, and gives the occult significance of numbers one through fourteen. |
| 15, p. 375-80 | This is a discussion about the occult worlds, their inhabitants, and how knowledge about them is obtained. (also under: 3.2.1) |
| 15, p. 395-96 | Mother briefly discusses the phenomenon of deconcentration and reconcentration of the physical substance which is how some saints and some mediums vanish through walls and doors. |
| 16, p. 224-35 | A brief good explanation of how each region of the being has a corresponding form of energy that can be contacted through various yogic exercises. After classification Mother reminds that “Modern science tells us that “Matter is ultimately nothing but energy condensed.” And tells that “Our yoga being integral, all these various forms or kinds of energy are indispensable to our realisation.” |
| 16, p. 225 | Mother tells what a ghost is and the correct attitude to take towards these images. |
| 08, p. 026 | Relationship with plants: a short paragraph which tells how a plant that receives affection from someone who feels close to it will grow better, live longer and have a blossoming that is much more harmonious and happy than one that receives only material care. |
| 06, p. 319-21 | It is half conscious and muddled up “…a lower substratum supporting the consciousness…It is like those stores containing a considerable number of fairly mixed things, not very distinct, but which would be very rich in possibilities; only they would have to be drawn out into the light and organised, classified, put into shape so as to give them a value.” |
| 07, p. 143-44 | The subconscient is everywhere—“everything seems steeped in the subconscient” Because it is half conscious—not conscious and not unconscious—things slide down into it and one doesn’t know that they are there, and from there they act and they remain there. Example is given of bad habits of the body—i.e. upsetting its balance and falling ill. The method of cure is to change the subconscient into the conscient by changing each unwanted thing as it arises from the subconscient and more directly by entering the subconscient in one’s full consciousness and working there—but that is difficult. (also under: 4.3.1) |
| 14, p. 387-89 | Short passages which shed light on the nature of the subconscient, and how to deal with it in the context of sadhana. “In becoming conscious of one’s nights, control of the subconscient becomes much easier.” |