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Resurrection--to die and live again--is a symbol. It means to leave the ego and enter the Overself in full consciousness.
13.20.5.7When the two selves become one, the inner conflict vanishes. Peace, rich and unutterable, is his.
13.20.5.9He has extended his consciousness to the Overself, displaced the ego from its age-old tyranny, and become the full human he intended to be.
13.20.5.10We who honour philosophy so highly cannot afford to be other than honest with ourselves. We have to acknowledge that the end of all our striving is surrender. No human being can do other than this--an utterly humble prostration, where we dissolve, lose the ego, lose ourselves--the rest is paradox and mystery.
13.20.5.11It is out of such a splendid balance of utter humility and noble self-reliance that the philosopher gets his wisdom and strength. He is always kneeling metaphorically before the Divine in self-surrendering renunciation and often actually in self-abasing prayer. Yet side by side with this, he is always seeking to develop and apply his own intellect and intuition, his own will and experience in life…
13.20.5.16,The philosopher will be a karma yogi to the extent that he will work incessantly for the service of humanity and work, too, in a disinterested spirit. He will be a bhakti yogi to the extent that he will seek lovingly to feel the constant presence of the Divine. He will be a raja yogi to the extent that he will hold his mind free from the world fetters but pinned to the holy task he has undertaken. He will be a gnana yogi to the extent that he will apply his reflective and reasoning power to a metaphysical understanding of the world.
13.20.5.18His thoughts are guided by the Overself, his emotions inspired by it, and his actions expressive of it. Thus his whole personal life becomes a harmoniously and divinely integrated one.
13.20.5.23A man acts philosophically when wisdom and service become the motive power behind his deeds...
13.20.5.25,In his practical life he will evidence a compassionate heart but a clear head, a strong will but a sensitive intuition.
13.20.5.38He is a scientist to the extent that he respects fact, a metaphysician to the extent that he wants reality, a religionist to the extent that he recognizes a higher power.
13.20.5.39Although he dwells in the Eternal, he lets the passing hour take from him what it needs. This is balance.
13.20.5.40By starting to live from the core itself, we start to live harmoniously, undivided and whole.
13.20.5.41… Henceforth he is to be taught from within, led from within, by something deeper than intellect, surer than intellect. Henceforth he is to do what needs doing under the influx of a higher will than his merely personal one.
13.20.5.45,When he has silenced his desires and stilled his thoughts, when he has put his own will aside and his own ego down, he becomes a free channel through which the Divine Mind may flow into his own consciousness. No evil feelings can enter his heart, no evil thoughts can cross his mind, and not even the new consequence of old wrong-doing can affect his serenity.
13.20.5.48The philosopher does not hold any views. Views are held by those who depend on the intellect or the emotions alone for their judgements. His dependence is on the intuition, the voice of his higher self.
13.20.5.52Attention is forever being caught by some thought or some thing, by some feeling or some experience. In the case of the ordinary man, consciousness is lost in the attention; but in the case of the philosophic man there is a background which evaluates the attention and controls it.
13.20.5.81The enlightened man may outwardly appear to live like others, a normal and ordinary life, but whether he does so or not, there will always be this vital difference between him and ordinary men: that he never forgets his true nature.
13.20.5.82He will know R E A L I T Y, and know it too as his own ultimate being, indestructible and ever-existent. Amid the most prosaic surroundings, deep in the core of his own heart there will be perfect calm for himself and goodwill for all others.
13.20.5.130The philosopher more than other men is a cosmopolitan creature. He scorns the fierce nationalisms which run riot in the world and feels the truth of Jesus' message of goodwill towards all men.
13.20.5.143When he has the confidence to speak from personal discovery and the authority to speak from a superior level, a few may then listen, but more will do so later.
13.20.5.148It is not an exclusiveness born of spiritual pride but of spiritual humility. For the philosopher feels profoundly that he must respect other people's viewpoint because it is the result of their own individual experience of life.
13.20.5.155The philosopher is not interested in drawing attention to himself but only to his ideas, his discoveries, and his revelations.
13.20.5.160In every situation where he is involved with other persons, he will consider neither his own welfare solely to the exclusion of others nor theirs to the detriment of his own. He will do what is just and wise in the situation, taking the welfare of all into consideration and being guided ultimately by the impersonal intuition of the Overself.
13.20.5.185Is there a universal truth? Is there a doctrine which does not depend on individual opinion or the peculiarities of a particular age or the level of culture of a particular land? Is there a teaching which appeals to universal experience and not to private prejudice? We reply that there is, but it has been buried underneath much metaphysical lumber, much ancient lore, and much Oriental superstition. Our work has been to rescue this doctrine from the dead past for the benefit of the living present. In these pages we explode false counterfeits and expound the genuine doctrine.
13.20.5.194To arrive at great certitude is to arrive at great strength. Truth not only clears the head but also arms the will. It is not only a light to our feet but is itself a force in the blood.
13.20.5.196Just as the sun can be seen only by its own light, so truth can be discerned only by its own self-revelation in the mind. That is, only by grace leading to insight. There is no other way.
13.20.5.201Full knowledge of the Truth can be sudden or slow: the first way is through knowledge, the second through devotion and meditation.
13.20.5.253Truth existed before the churches began to spire their way upwards into the sky, and it will continue to exist after the last academy of philosophy has been battered down. Nothing can still the primal need of it in man. Priesthoods can be exterminated until not one vestige is left in the land; mystic hermitages can be broken until they are but dust; philosophical books can be burnt out of existence by culture-hating tyrants, yet this subterranean sense in man which demands the understanding of its own existence will one day rise again with an urgent claim and create a new expression of itself.
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1 7 2015
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21 8 2017
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12 5 2016
28 6 2018
13 12 2015
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17 12 2017
12 4 2023
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