==Abhiman==
Abhiman, revolt, violent insistence on the satisfaction of claims and wishes are foreign to the spirit of the Yoga, they can only bring disturbance and trouble. <ref>http://incarnateword.in/cwsa/29/work-and-yoga#p38</ref>
Abhiman has nothing to do with true love; it is like jealousy a part of the vital egoism.
There is no such thing as a mere accident. There is some - perhaps a slight - unconsciousness in the physical and it is taken advantage of by these small beings of the vital physical plane, who are more mischievous than consciously hostile.
<ref>http://incarnateword.in/cwsa/31/accidents-possession-madness#p1</ref>
==Ādesa==
Inner command;
The Divine speaks to us in many ways and it is not always the imperative ādeśa that comes. When it does, it is clear and irresistible, the mind has to obey and there is no question possible, even if what comes is contrary to the preconceived ideas of the mental intelligence. But more often what is said is an intuition or even less, a mere indication, which the mind may not follow because it is not impressed with its imperative necessity. It is something offered but not imposed, perhaps something not even offered but only suggested from the Truth above.<ref>http://incarnateword.in/sabcl/22/integral-yoga-and-other-paths-i#p5</ref>
==Ādhāra==
The Adhara is that in which the consciousness is now contained—mind-life-body.
The Adhar means the mind, life and body as instruments of the expression of the being—the being is the conscious Existence within which uses mind, life and body as its instruments of thought, feeling and action. But sometimes the word being is used to signify the whole—soul and nature together. <ref>http://incarnateword.in/cwsa/28/the-lower-nature-or-lower-hemisphere#p7,p8</ref>
==Adhyatma Yoga==
<ref>http://incarnateword.in/cwsa/28/philosophical-thought-and-yoga#p31</ref>
==AdvaitaĀdyā Sakti==
AdvaitaAdyashakti is the original Shakti, ''viśiṣṭādvaita'', ''dvaita'' are merely various ways therefore the highest form of looking at the relations Mother. Only she manifests in a different way according to the plane from which one sees her. <ref>http://incarnateword.in/cwsa/32/adyashakti#p1</ref> ==Adwaita== The Adwaita or Monistic Vedanta affirms the entire unity of these two [Matter and Spirit] & explains their apparent separation by Maya, Illusion or Ignorance, in other words by the One to theory that the ManyIndivisible Eternal has deliberately imagined himself as divisible (I speak in metaphors, and none the only way of approaching such subtle inquiries) & hence created an illusion of them has multiplicity where the only real fact is Unity. We may take the right metaphor of a sea & its waves; if each wave were to monopolise imagine itself separate from all other waves & from the name Vedanta. Advaita sea of which it is truea part, because that would be an illusion similar to that of the Many are only manifestations of finite self when it imagines itself as different from other finite selves and from the Infinite. The wave is not really different from the One, ''viśiṣṭādvaita'' sea but is true because ideas are eternal and having manifested, must have manifested before sea (not the sea) and the next moment will manifest againbe indistinguishable from sea; in fact the word “wave” merely expresses a momentary perception,—the Many are eternal in an idea of change or modification which the Onenext moment we perceive not to exist, and not a real object; the only they are sometimes manifest and sometimes unmanifestreal object is the sea. <ref>http://incarnateword.in/sabclcwsa/0317/theisha-upanishad-all-that-is-stressworld-ofin-the-hidden-spirituniverse#p5p2</ref>
==Affinities==
Hereditary influence creates an affinity and affinity is a living thing. It is only when the hereditary part is changed that the affinity ceases.<ref>http://incarnateword.in/cwsa/28/karma-and-heredity#p11</ref>
As a general rule, all these affinities have to be surrendered to the Divine along with the rest of the old nature—so that only what is in harmony with the Divine Truth can be kept and transformed for its work in you. All relations with others must be relations in the Divine and not of the old personal nature. <ref>http://incarnateword.in/cwsa/31/human-relations-and-the-spiritual-life#p20</ref>
Agni, master of pure tapas, works out all the actions of the Yoga, the inner sacrifice. <ref>http://incarnateword.in/cwsa/16/rv-i-dot-94-dot-1-10#p14</ref>
Agni, the inner flame, the soul within us (for who can deny that the soul is fire?), the innate aspiration drawing man towards the heights; Agni, the ardent will within us that sees, always and forever, and remembers; Agni, ‘the priest of the sacrifice,’ the ‘divine worker,’ the ‘envoy between earth and heaven’ (Rig-veda III, 3.2) ‘he is there in the middle of his house’ (I.70.2). <ref>http://incarnateword.in/agenda/02/october-30-1961#p41</ref>
==Ahamkara/Ahankara==
The lower self movement of Mind in Nature is in bondage thus able to its past; conceive of the object as the reality and the Inhabitant as limited and determined by the appearances of the higher is lord object. It conceives of the pastobject, not as the present universe in one of its frontal appearances, but as itself a separate existence standing out from the Cosmos and different in being from all the futurerest of it. So the will It conceives similarly of the lower self Inhabitant. This is born the illusion of ''ahankara'' and limited by ''ahankara''ignorance which falsifies all realities. The illusion is called ahaṁkāra, but the will separative ego-sense which makes each being conceive of the higher self is beyond ''ahankara'' and cannot be limited by ititself as an independent personality. <ref>httphttps://incarnateword.in/cwsa/0717/the-needinhabiting-ofgodhead-life-theand-momentaction#p2p13</ref>
Under the conditions of mind, life & body, ahankara is born, the subjective or objective form of consciousness is falsely taken for self-existent being, the body for an independent reality & the ego for an independent personality; the one loses itself in us in its multiplicity & when it recovers its unity, finds it difficult, owing to the nature of mind, to preserve its play of multiplicity. Therefore when we are absorbed in world, we miss God in Himself; when we seek God, we miss Him in the world. Our business is to break down & dissolve the mental ego & get back to our divine unity without losing our power of individual & multiple existence in the universe. <ref>http://incarnateword.in/cwsa/12/the-entire-purpose-of-yoga#p10</ref>
The aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living. <ref>http://incarnateword.in/sabcl/20/the-four-aids#p22</ref>
==Ājnā-Cakra==
In the middle of the forehead—the Ajna Chakra—(will, vision, dynamic thought). <ref>http://incarnateword.in/cwsa/28/the-system-of-the-chakras#p3</ref>
==Ājnāna==
Ājnāna is the operation by which consciousness dwells on an image of things so as to govern and possess it in power. <ref>http://incarnateword.in/sabcl/12/commentary-viii#p8</ref>
==Aksara==
Something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time, but it cannot -remain in the system so long as the system has not been prepared for it. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p48</ref>
==ĀtmanAnima== The evolutionary nisus is pushing towards a development of the cosmic Force in terrestrial life which needs a larger mental and vital being to support it, a wider mind, a greater wider more conscious unanimised Life-Soul, Anima. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p41</ref> ==Annakosha==
The Ātman is the Self or Spirit that remains above, pure and stainless, unaffected by the stains Physical sheath of life, by desire and ego and ignorance. It is realised as the true being of the individual, but also more widely as the same his being in all and as the Self in the cosmos; it his also a self-existence above the individual and cosmos and it is then called the Paramatma, the supreme Divine Being. <ref>http://incarnateword.in/cwsa/2816/therv-i-dot-psychic1-being1-4#p39p8</ref>
==Antahkarana==
Antahkarana usually means the mind and vital as opposed to the body—the body being the outer instrument and manaḥ-prāṇa the inner instrument of the soul. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p45</ref>
==AsceticismAnubhava==
After The spiritual experience does not even despise dreams and visions; it is known to it that many of these things are not dreams at all real asceticism is hardly possible except in a hut or but experiences on an inner plane and if the Himalayas. The heart experiences of asceticism, besides, is having no desires or attachment, being indifferent, able the inner planes which lead to do without things, satisfied with whatever comes. If you asceticise outwardly it becomes a rule the opening of life the inner self into the outer so as to influence and you keep change it up because it is a ruleare not accepted, for the principle experiences of the thing or for subtle consciousness and the trance consciousness, how is the kudos waking consciousness to expand out of it or as a point the narrow prison of honour. <ref>http://incarnateword.in/cwsa/29/asceticism-the body and-thebody-integral-yoga#p10</ref>Asceticism for its own sake is not mind and the ideal of this yogasenses? For, but self-control in to the vital and right order in physical mind untouched by the material are a very important part of it—and inner awakened consciousness, even an ascetic discipline is better for our purpose than a loose absence the experience of true controlthe cosmic consciousness or the Eternal Self might very well seem merely subjective and unconvincing. <ref>http://incarnateword.in/sabclcwsa/2330/sadhanathe-throughvalue-workof-ixexperiences#p2p15</ref>
==Attachment==The motive for anubhava/experience is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. <ref>http://incarnateword.in/sabcl/24/transformation-of-the-subconscient-and-the-inconscient-i#p62,p63</ref>
Attachment means that you desire or need or depend on a thing or a person so much that you cannot do without it or him, and are always trying to keep the thing or be with the person or somehow in touch with him. <ref>http://incarnateword.in/cwsa/35/inadvisability-of-forming-special-relations#p8</ref>Attachment to things : the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment. <ref>http://incarnateword.in/sabcl/24/transformation-of-the-vital-xi#p20</ref>==Apana==
==Austerity==Apana, situated in the lower part of the trunk, presides over the lower functions, especially over the emission of such parts of the food as are rejected by the body and over procreation; it is intimately connected with the processes of decay and death. <ref>http://incarnateword.in/sabcl/27/psychical-evolution#p6</ref>
Austerity, spiritual discipline. <ref>http://incarnateword.in/cwm/10/aphorism-265-266-267-268-269#p7</ref>A premature and excessive physical austerity, tapasyā, may endanger the process of the sadhana by establishing a disturbance and abnormality of the forces in the different parts of the system. A great energy may pour into the mental and vital parts, but the nerves and the body may be overstrained and lose the strength to support the play of these higher energies.<ref>http://incarnateword.in/sabcl/24/transformation-of-the-physical-v#p34</ref>==Aparārdha==
==Anubhava==The combination of the three lower members, mind, life & body, is called therefore aparārdha. <ref>http://incarnateword.in/cwsa/17/the-isha-upanishad-1#p60</ref>
The system of getting rid of things by anubhava[experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicāra or by the process of rejection and the substitution of the true movement in its place. The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. <ref>http://incarnateword.in/sabcl/24/transformation-of-the-subconscient-and-the-inconscient-i#p62,p63</ref>==Ārādhanā==
==Aspects Aradhana is worship of the Divine==, love, self-surrender, aspiration to the Divine, calling the name, prayer. <ref>http://incarnateword.in/cwsa/29/the-central-processes-of-the-sadhana#p26</ref>
The Divine has three aspects for us:==Āsana==
1) It The habituating of the body to certain attitudes of immobility. The Hathayogic system of Asana has at its basis two profound ideas which bring with them many effective implications. The first is the Cosmic Self and Spirit that is in and behind all things and beingsof control by physical immobility, from which and in which all is manifested in the universe—although it second is now a manifestation that of power by immobility. <ref>http://incarnateword.in the Ignorance./cwsa/23/hathayoga#p5,p6</ref>
2) It is the Spirit ==Ascent and Master of our own being within us whom we have to serve and learn to express his will in all our movements so that we may grow out of the Ignorance into the Light.Decent==
3) The Divine practice of this yoga is double : one side is transcendent Being and Spiritof an ascent of the consciousness to the higher planes, all bliss and light and divine knowledge and the other is that of a descent of the power, of the higher planes into the earth-consciousness so as to drive out the Power of darkness and towards that highest divine existence ignorance and its Light we have transform the nature.All the consciousness in the human being who is the mental embodied in living matter has to rise and bring down so as to meet the higher consciousness; the reality of it more and more higher consciousness has also to descend into mind, into our consciousness and life, into matter. <ref>http://incarnateword.in/cwsa/2830/the-divineascent-and-its-aspectsdescent#p12,p13,p14p5,p15p6</ref>
==AstrologyAsceticism==
Many astrological predictions come true, quite a mass of them, if one takes After all together. But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force, - or if their action constitutes a force, it real asceticism is hardly possible except in a transmitting energy, not an originating Power. Someone is there who has determined hut or something is there which is Fate, let us say; on the stars are only indicationsHimalayas. The astrologers themselves say that there are two forcesheart of asceticism, ''daiva'' and ''puruṣakāra''besides, fate and individual energyis having no desires or attachment, and the individual energy can modify and even frustrate fate. Moreoverbeing indifferent, the stars often indicate several fate possibilities; for exampleable to do without things, that one may die in mid-age, but that if that determination can be overcome, one can live to satisfied with whatever comes. If you asceticise outwardly it becomes a predictable old age. Finally, cases are seen in which the predictions rule of the horoscope fulfil themselves with great accuracy life and you keep it up to because it is a certain agerule, then apply no more. This often happens when for the subject turns away from principle of the ordinary to thing or for the spiritual lifekudos of it or as a point of honour. <ref>http://incarnateword. If in/cwsa/29/asceticism-and-the turn -integral-yoga#p10</ref>Asceticism for its own sake is very radicalnot the ideal of this yoga, but self-control in the vital and right order in the cessation material are a very important part of predictability may be immediate; otherwise certain results may still last on it—and even an ascetic discipline is better for our purpose than a time ; but there is no longer the sure inevitabilityloose absence of true control. <ref>http://incarnateword.in/cwsasabcl/2823/fate-freesadhana-willthrough-andwork-predictionix#p25p2</ref>
==Auto-suggestionsAspects of the Divine==
Auto-suggestions- it is really faith in a mental form - act both on the subliminal and the subconscient. In the subliminal they set in action the powers of the inner being, its occult power to make thought, will or simple conscious force effective on the body - in the subconscient they silence or block the suggestions of death and illness (expressed or unexpressed) that prevent the return of health. They help also to combat the same things (adverse suggestions) in the mind, vital, body consciousness. Where all this is completely done or with some completeness, the effects can be very remarkable.<ref>httpThe Divine has three aspects for us://incarnateword.in/sabcl/24/transformation-of-the-physical-x#p107</ref>
==Annakosha==1) It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe—although it is now a manifestation in the Ignorance.
Physical sheath 2) It is the Spirit and Master of our own being within us whom we have to serve and learn to express his beingwill in all our movements so that we may grow out of the Ignorance into the Light. <ref>http://incarnateword.in/cwsa/16/rv-i-dot-1-1-4#p8</ref>
==Apana== Apana3) The Divine is transcendent Being and Spirit, situated in the lower part of the trunk, presides over the lower functions, especially over the emission of such parts of the food as are rejected by the body all bliss and over procreation; it is intimately connected with the processes of decay light and death. <ref>http://incarnateword.in/sabcl/27/psychical-evolution#p6</ref> ==Ascent divine knowledge and Decent== The practice of this yoga is double : one side is of an ascent of the consciousness to the higher planespower, the other is and towards that of a descent of highest divine existence and its Light we have to rise and bring down the power reality of the higher planes it more and more into the earth-our consciousness so as to drive out the Power of darkness and ignorance and transform the nature.All the consciousness in the human being who is the mental embodied in living matter has to rise so as to meet the higher consciousness; the higher consciousness has also to descend into mind, into life, into matter.<ref>http://incarnateword.in/cwsa/3028/ascentthe-divine-and-descentits-aspects#p5p12,p13,p14,p6p15</ref>
==Aspiration==
An aspiration vigilant, constant, unceasing- the mind’s will, the heart’s seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature.
<ref>http://incarnateword.in/cwsa/32/the-mother-ii#p4</ref>
==Assimilation==
There has to be a period of assimilation. When the being is unconscious, the assimilation goes on behind the veil or below the surface and meanwhile the surface consciousness sees only dullness and the loss of what it had got; but when one is conscious, then one can see the assimilation going on and one sees that nothing is lost, it is only a quiet settling in of what has come down. <ref>http://incarnateword.in/sabcl/23/experiences-and-realisations-v#p27</ref>
==Astrology==
Many astrological predictions come true, quite a mass of them, if one takes all together. But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force, - or if their action constitutes a force, it is a transmitting energy, not an originating Power. Someone is there who has determined or something is there which is Fate, let us say; the stars are only indications. The astrologers themselves say that there are two forces, ''daiva'' and ''puruṣakāra'', fate and individual energy, and the individual energy can modify and even frustrate fate. Moreover, the stars often indicate several fate possibilities; for example, that one may die in mid-age, but that if that determination can be overcome, one can live to a predictable old age. Finally, cases are seen in which the predictions of the horoscope fulfil themselves with great accuracy up to a certain age, then apply no more. This often happens when the subject turns away from the ordinary to the spiritual life. If the turn is very radical, the cessation of predictability may be immediate; otherwise certain results may still last on for a time ; but there is no longer the sure inevitability. <ref>http://incarnateword.in/cwsa/28/fate-free-will-and-prediction#p25</ref>
==Asura==
The Asuras are really the dark side of the mental, or more strictly, of the vital mind plane. This mind is the very field of the Asuras. Their main characteristic is egoistic strength and struggle, which refuse the higher law. The Asura has self-control, tapas and intelligence, but all that for the sake of his ego. <ref>http://incarnateword.in/sabcl/22/the-divine-and-the-hostile-powers-ii#p6</ref>
==Ātman== The Ātman is the Self or Spirit that remains above, pure and stainless, unaffected by the stains of life, by desire and ego and ignorance. It is realised as the true being of the individual, but also more widely as the same being in all and as the Self in the cosmos; it his also a self-existence above the individual and cosmos and it is then called the Paramatma, the supreme Divine Being. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p39</ref> ==Attachment== Attachment means that you desire or need or depend on a thing or a person so much that you cannot do without it or him, and are always trying to keep the thing or be with the person or somehow in touch with him. <ref>http://incarnateword.in/cwsa/35/inadvisability-of-forming-special-relations#p8</ref>Attachment to things : the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment. <ref>http://incarnateword.in/sabcl/24/transformation-of-the-vital-xi#p20</ref> ==AUM/Om==
The three letters represent the Brahman or Supreme Self in its three degrees of status, the Waking Soul, the Dream Soul and the Sleep Soul and the whole potent sound rises towards that which is beyond status as beyond activity. <ref>http://incarnateword.in/cwsa/23/concentration#p3</ref>
OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence. <ref>http://incarnateword.in/sabcl/23/sadhana-through-meditation-iii#p2</ref> ==AvataraAusterity== Austerity, spiritual discipline. <ref>http://incarnateword.in/cwm/10/aphorism-265-266-267-268-269#p7</ref>
An AvatarA premature and excessive physical austerity, roughly speakingtapasyā, is one who is conscious may endanger the process of the presence sadhana by establishing a disturbance and power abnormality of the Divine born forces in him or descended the different parts of the system. A great energy may pour into him the mental and governing from within his will vital parts, but the nerves and life the body may be overstrained and action; he feels identified inwardly with this divine power and presencelose the strength to support the play of these higher energies. <ref>http://incarnateword.in/sabcl/2224/thetransformation-purposeof-ofthe-avatarhoodphysical-iv#p24p34</ref>
He is a realiser, an establisher ==Auto- not of outward things only, though he does realise something in the outward also, but of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine. <ref>http://incarnateword.in/cwsa/28/specific-avatars-and-vibhutis#p14</ref>suggestions==
==Aparārdha==Auto-suggestions- it is really faith in a mental form - act both on the subliminal and the subconscient. In the subliminal they set in action the powers of the inner being, its occult power to make thought, will or simple conscious force effective on the body - in the subconscient they silence or block the suggestions of death and illness (expressed or unexpressed) that prevent the return of health. They help also to combat the same things (adverse suggestions) in the mind, vital, body consciousness. Where all this is completely done or with some completeness, the effects can be very remarkable.<ref>http://incarnateword.in/sabcl/24/transformation-of-the-physical-x#p107</ref>
The combination of the three lower members, mind, life & body, is called therefore aparārdha. <ref>http://incarnateword.in/cwsa/17/the-isha-upanishad-1#p60</ref>==Avatara==
==Assimilation==An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and presence. <ref>http://incarnateword.in/sabcl/22/the-purpose-of-avatarhood-i#p24</ref>
There has to be He is a period realiser, an establisher - not of assimilation. When outward things only, though he does realise something in the being is unconsciousoutward also, the assimilation goes on behind the veil or below the surface but of something essential and meanwhile radical needed for the surface consciousness sees only dullness and terrestrial evolution which is the loss evolution of what it had got; but when one is conscious, then one can see the assimilation going on and one sees that nothing is lost, it is only a quiet settling in of what has come downembodied spirit through successive stages towards the Divine. <ref>http://incarnateword.in/sabclcwsa/2328/experiencesspecific-avatars-and-realisations-vvibhutis#p27p14</ref>
==Awakening==