4,400
edits
Changes
→Ahamkara/Ahankara
==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==
==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==
==Anubhava==
The system of getting rid spiritual experience does not even despise dreams and visions; it is known to it that many of these things by anubhava[experience] can also be a dangerous one; for are not dreams at all but experiences on this way one can easily become more entangled instead an inner plane and if the experiences of arriving at freedom. This method has behind the inner planes which lead to the opening of the inner self into the outer so as to influence and change it two well-known psychological motives. Oneare not accepted, the motive experiences of purposeful exhaustionthe subtle consciousness and the trance consciousness, how is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it the waking consciousness to be got rid expand out of by vicāra or by the process narrow prison of rejection the body and the body-mind and the substitution senses? For, to the physical mind untouched by the inner awakened consciousness, even the experience of the true movement cosmic consciousness or the Eternal Self might very well seem merely subjective and unconvincing.<ref>http://incarnateword.in its place. /cwsa/30/the-value-of-experiences#p15</ref> The other 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>
==Apana==
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>
==Ārādhanā==
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>
==Āsana==
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 that of control by physical immobility, the second is that of power by immobility. <ref>http://incarnateword.in/cwsa/23/hathayoga#p5,p6</ref>
==Ascent and Decent==
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>
==Austerity==
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>