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Read Summary of '''Read Summary of [[Aesthetic Sense]]'''

<div style="color:#000000;">Beauty is the aesthetic instinct of man, and the good is his ethical instinct, and these two things are very important in human education and growth. (The Mother, 25 May 1955) <ref>http://incarnateword.in/cwm/07/25-may-1955#p39</ref> <span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">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.” (Sri Aurobindo, The Human Cycle)</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/12/teachers#p14</ref></u></span>

  <div style="color:#000000;">It is the consciousness of beauty. Aesthetic means that which concerns beauty, art. There are people, for example, who move around in life and see landscapes, see people and things and have absolutely no sense of whether it is beautiful or not; and into the bargain, it makes no difference at all to them. They look at the sky, see whether there are any clouds, whether it will rain or be clear, for instance; or whether the sun is hot or the wind cold. But there are others—when they raise their eyes and look at a beautiful sky, it gives them pleasure, they say, "Oh! It is fine today, the sunrise is lovely today, the sunset is beautiful, the clouds have fine shapes." So, the first kind do not have an aesthetic conscience, the second have.(The Mother, 1 June 1955)<ref>http://incarnateword.in/cwm/07/1-june-1955#p3 http://incarnateword.in/cwm/07/1-june-1955#p3</ref>

<div style="color:#000000;">By aesthesis is meant a reaction of the consciousness, mental = A True and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit's delight of existence, Ananda. </div>Wide Consciousness ==

<div style="color:#000000;"center>Ordinarily, we suppose that aesthesis is concerned with beauty, and that indeed is its most prominent concern: but it is concerned with many other things also. It is the universal Ananda that is the parent of aesthesis and the universal Ananda takes three major and original forms, beauty, love and delight, the delight of all existence, the delight in things, in all things. Universal Ananda is the artist and creator of the universe witnessing, experiencing and taking joy in its creation. In the lower consciousness it creates its opposites, the sense of ugliness as well as the sense of beauty, hate and repulsion and dislike as well as love and attraction and liking, grief and pain as well as joy and delight; and between these dualities or as a grey tint in the background there is a general tone of neutrality and indifference born from the universal insensibility into which the Ananda sinks in its dark negation in the Inconscient. All this is the sphere of aesthesis, its dullest reaction is indifference, its highest is ecstasy. Ecstasy is a sign of a return towards the original or supreme Ananda: that art or poetry is supreme which can bring us something of the supreme tone of ecstasy. For as the consciousness sinks from the supreme levels through various degrees towards the Inconscience the general sign of this descent is an always diminishing power of its intensity, intensity of being, intensity of consciousness, intensity of force, intensity of the delight in things and the delight of existence. So too as we ascend towards the supreme level these intensities increase. As we climb beyond Mind, higher and wider values replace the values of our limited mind, life and bodily consciousness. Aesthesis shares in this intensification of capacity. The capacity for pleasure and pain, for liking and disliking is comparatively poor on the level of our mind and life; our capacity for ecstasy is brief and limited; these tones arise from a general ground of neutrality which is always dragging them back towards itself. As it enters the overhead planes the ordinary aesthesis turns into a pure delight and becomes capable of a high, a large or a deep abiding ecstasy.<ref>http://incarnateword.in/cwsa/27/the-overmind-aesthesis#p61~</refcenter>

<span style="background-color:transparent;color:#000000;">There are two kinds of beauty. There is that universal beauty which is seen by If you have the inner eyetrue consciousness, heard by the inner ear etc.—but the individual consciousness responds to some formsyou experience this joy of seeing, not to othersof being in a conscious contact with something very beautiful, according to its own mentalvery harmonious, vital and physical reactions. There is also the aesthetic beauty which depends on a particular standard of harmony, but different race or individual consciousnesses form different standards of aesthetic harmonythen that's all.</span> <ref>http://incarnateword.in/cwsacwm/2707/beauty9-in-women#p18 http://incarnateword.in/cwsa/27/beauty-infebruary-women1955#p18p7</ref>

<span style="background-color:transparent;color:#000000;">For instance, if your consciousness Artistic taste is limited to one place, that is, it is a national consciousness (the consciousness of any one country), what pleased with beautiful things and is itself beautiful. </spanref><span style="background-colorhttp:transparent;color:#000000;">'''beautiful'''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">for one country is not <incarnateword.in/span><span style="background-color:transparent;color:#000000;">'''beautiful'''<cwm/span><span style="background-color:transparent;color:#000000;"> <15/span><span style="background-color:transparent;color:beauty#000000;">for another.p1</spanref>

<div style="color:#000000;">Only those who have developed a little artistic taste, have travelled much and seen many things have widened their consciousness and they are no longer so sectarian. </div>= Stages of Aesthesis ==

<div style="color:#000000;">We have a sense of beauty and love beauty without even knowing why, and there are things which give the sense of beauty without our knowing why, without our reasoning. It is instinctive. He (The Mother, 21 October 1953Sri Aurobindo)</div><div style="color:#0066cc;"><u>says that this is the infrarational stage of the aesthetic sense. <ref>http://incarnateword.in/cwm/0507/211-octoberjune-19531955#p60p21</ref></u></div>

<div style=It is a kind of harmony which you experience much more than think, and the true suprarational relation with beauty is not at all a "color:#000000;reasonable">If relation (Sri Aurobindo will tell you have this at the true consciousnessend), you experience this joy of seeingit completely overpasses reason, of being it is a contact in a conscious contact with something very beautiful, very harmonious, and then that's allhigher realm.</div>

<div style="color:#000000One can experience an aesthetic pleasure (let us call it that) in seeing something which is truly beautiful and at the same time something else which is not beautiful, but which gives one some sort of pleasure, because it is mixed, because one's aesthetic instinct is not pure, it is mixed with all kinds of sensations which are very crude and untrained. So it is here, as he says, that reason has its role, that it comes in to explain why a thing is beautiful, to educate the taste; but it is not final, and reason is not the final judge;">(The Motherit can very well make mistakes, only it is a little higher, as judgment, than that of a completely infrarational being who has no reason and no understanding of things. It is a stage. It is a stage, that's what he says, it is a stage. But if you want to realise true beauty, you must go beyond that, 9 February 1955)</div>very far beyond this stage. <ref>http://incarnateword.in/cwm/07/9-february-1955#p7 http://incarnateword.in/cwm/07/91-februaryjune-1955#p7p24</ref>

<span style="background-color:transparent;color:#000000;">Artistic taste The higher principle of beauty is pleased with beautiful a suprarational principle and therefore reason understands nothing at all about it. If you want to judge art by reason you are sure to say foolish things and is itself beautiful.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/1507/beauty25-may-1955#p1p37</ref></u></span>

== Stages of Aesthesis =Where is the Aesthetic Sense Situated? =

<div style="color:#000000;">We have a sense of beauty and love beauty without even knowing why, and there are things which give the sense of beauty without our knowing why, without our reasoning. It is instinctive. He (Sri Aurobindo) says that this is the infrarational stage of = In the aesthetic sense. </div><div stylePhysical Plane ="color:#000000;">(The Mother, 1 June 1955)</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/07/1-june-1955#p21</ref></u></div>

<div style="color:#000000;">It is a kind of harmony which you experience much more than think, and On the physical plane the true suprarational relation with Divine expresses himself through beauty is not at all a "reasonable" relation (Sri Aurobindo will tell you this at , on the end)mental plane through knowledge, it completely overpasses reason, it is a contact in a higher realmon the vital plane through power and on the psychic plane through love.</divref><div style="colorhttp:#000000;">One can experience an aesthetic pleasure (let us call it that) //incarnateword.in seeing something which is truly beautiful and at /cwm/15/the same time something else which is not beautiful, but which gives one some sort of pleasure, because it is mixed, because one's aesthetic instinct is not pure, it is mixed with all kinds of sensations which are very crude and untrained. So it is here, as he says, that reason has its role, that it comes -divine-working-in to explain why a thing is beautiful, to educate -the taste; but it is not final, and reason is not the final judge; it can very well make mistakes, only it is a little higher, as judgment, than that of a completely infrarational being who has no reason and no understanding of things. It is a stage. It is a stage, that's what he says, it is a stage. But if you want to realise true beauty, you must go beyond that, very far beyond this stage. -universe#p6</divref>

<div style="color:#000000;"center>(The Mother, 1 June 1955)~</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/07/1-june-1955#p24</ref></u></divcenter>

<div style="color:#000000;">The higher principle of beauty … so that joy is a suprarational principle and therefore reason understands nothing at all about joy which has an object, it. If is because you read that sentence that you feel this joy, if you want to judge art by reason had not read the sentence, you are sure to say foolish thingswould not have felt the joy. <ref>http://incarnateword.in/cwm/08/5-december-1956#p17</divref>

<span style="background-color:transparent;color:#000000;"center>(The Mother, 25 May 1955)~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/07/25-may-1955#p37</ref></u></spancenter>

= Where is When we rise high enough, we discover that these four aspects unite with each other in a single consciousness, full of love, luminous, powerful, beautiful, containing all, pervading all. <ref>http://incarnateword.in/cwm/15/the Aesthetic Sense Situated? =-divine-working-in-the-universe#p7</ref>

== In the Physical Vital Plane ==

<span style="background-colorThere is a world in which you are the supreme maker of forms:transparent;color:#000000;">On that is your own particular vital world. You are the physical plane the Divine expresses himself through supreme fashioner and you can make a marvel of your world if you know how to use it. If you have an artistic or poetic consciousness, if you love harmony, beauty, on the mental plane through knowledge, on the vital plane through power and on you will build there something marvellous which will tend to spring up into the psychic plane through lovematerial manifestation.</span><ref>http://incarnateword.in/cwm/1508/the-divine18-working-in-theapril-universe1956#p6p55</ref>

<div style=Now, obviously, most often what people—unless they are initiated—call "color:#000000;soul">… so that joy is the vital activity. If someone has a joy strong, active, obstinate vital which rules the body's activities, which has an objecta very living or intense contact with people and things and events, if he has a marked taste for art, for all expressions of beauty, we are generally tempted to say and believe, "Oh! He has a living soul"; but it is not his soul, it is because you read his vital being which is alive and dominates the activities of the body. That is the first difference between someone who is beginning to be developed and those who are still in the inertia and tamas of the purely material life. This gives, first to the appearance and also to the activity, a kind of vibration, of intensity of vibration, which often creates the impression that sentence this person has a living soul; but it is not that you feel this joy, if you had it is his vital which is developed, which has a special capacity, is stronger than the physical inertia and gives an intensity of vibration and life and action that those whose vital being is not read the sentence, you would developed do not have felt the joypossess. <ref>http://incarnateword.in/cwm/09/9-april-1958#p4</divref>

<span style="background-color:transparent;color:#000000;">(The Mother, 5 December 1956)</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/08/5-december-1956#p17</ref></u></span><span styleIn the Mental Plane =="background-color:transparent;color:#000000;">

When we rise high enoughThe impulsive reactive sensational mentality, we discover that these four aspects unite with each other in a </span><span style="backgroundthe life-color:transparent;color:#000000;">single consciousnesscravings and the mind of emotional desire are taken up by the intelligent will and are overcome, full are rectified and dominated by a greater ethical mind which discovers and sets over them a law of loveright impulse, luminousright desire, powerfulright emotion and right action. The receptive, beautifulcrudely enjoying sensational mentality, containing allthe emotional mind and life mind are taken up by the intelligence and are overcome, pervading allrectified and dominated by a deeper, happier aesthetic mind which discovers and sets above them a law of true delight and beauty.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwmcwsa/1524/the-divine-workingpurification-inintelligence-theand-universewill#p7p9</ref></u></span>

<div style="color:#333333;">It … there is obvious that as one goes farthera just and permissible, as it werea quite legitimate human enjoyment of these things, from the material worldwhich is, to speak in the forms and consciousness language of those beings are of a purityIndian psychology, beauty and perfection much higher than our ordinary physical formspredominantly sattwic in its nature. It is an enlightened enjoyment principally by the perceptive, aesthetic and emotive mind, secondarily only in by the nearest vital worldsensational, nervous and physical being, but all subject to the one which isclear government of the buddhi, so to saya right reason, mixed with our material life―though it lies beyond it and there is a zone where the vital is no longer mixed with the material world―of that material vital one can say that in some of its aspects it is even uglier than things hereright will, for it is filled with a bad will which is not counterbalanced by the presence right reception of the psychic being whichlife impacts, a right order, in a right feeling of the physical worldtruth, amendslaw, correctsideal sense, puts rightbeauty, directs this bad willuse of things. But it The mind gets the pure taste of enjoyment of them, ''rasa'', and rejects whatever is rather a limited zone perturbed, troubled and perverse. Into this acceptance of the clear andlimpid ''rasa'', as soon as one goes beyond it, one can find and meet things that are not favourable the psychic prana has to human bring in the full sense of life, beings not on and the occupying enjoyment by the same scale as human existencewhole being, but having their own beauty and grandeur''bhoga'', with whom one may establish relations without which may become quite pleasant the acceptance and even usefulpossession by the mind, ''rasa-grahaṇa'', would not be concrete enough, would be too tenuous to satisfy altogether the embodied soul.This contribution is its proper function. <ref>http://incarnateword.in/cwsa/24/purification-the-lower-mentality#p3</divref>

<div style="color:#333333;"center>(The Mother, 11 July 1956)~</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/08/11-july-1956#p10</ref></u></divcenter>

<div style=Aesthetics is concerned mainly with beauty, but more generally with rasa, the response of the mind, the vital feeling and the sense to a certain "color:#000000;taste">There in things which often may be but is not necessarily a world in which you are spiritual feeling. Aesthetics belongs to the mental range and all that depends upon it; it may degenerate into aestheticism or may exaggerate or narrow itself into some version of the supreme maker theory of forms: that "Art for Art's sake". The Overmind is your own particular vital worldessentially a spiritual power. You are the supreme fashioner Mind in it surpasses its ordinary self and rises and you can make takes its stand on a marvel of your world if you know how to use spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons; it. If you have sees a universal and an artistic or poetic consciousness, if you love harmony, eternal beauty, you will build there something marvellous which will tend to spring while it takes up into the material manifestationand transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics.</div><span style="background-color:transparent;color:#000000;">(The Mother, 18 April 1956)</span>It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge… <ref>http://incarnateword.in/cwmcwsa/0827/18the-aprilovermind-and-1956aesthetics#p55p1</ref>

<div style="color:#000000;">Now, obviously, most often what people—unless they are initiated—call "soul" is = In the vital activity. If someone has a strong, active, obstinate vital which rules the body's activities, which has a very living or intense contact with people and things and events, if he has a marked taste for art, for all expressions of beauty, we are generally tempted to say and believe, "Oh! He has a living soul"; but it is not his soul, it is his vital being which is alive and dominates the activities of the body. That is the first difference between someone who is beginning to be developed and those who are still in the inertia and tamas of the purely material life. This gives, first to the appearance and also to the activity, a kind of vibration, of intensity of vibration, which often creates the impression that this person has a living soul; but it is not that, it is his vital which is developed, which has a special capacity, is stronger than the physical inertia and gives an intensity of vibration and life and action that those whose vital being is not developed do not possess. </div><div styleSpiritual Plane =="color:#000000;">(The Mother, 9 April 1958)</div><ref>http://incarnateword.in/cwm/09/9-april-1958#p4</ref>

== In The beginning of the Mental Plane ==heart's attraction to the Divine may be impersonal, the touch of an impersonal joy in something universal or transcendent that has revealed itself directly or indirectly to our emotional or our aesthetic being or to our capacity of spiritual felicity. That which we thus grow aware of is the Ananda Brahman, the bliss existence. There is an adoration of an impersonal Delight and Beauty, of a pure and an infinite perfection to which we can give no name or form, a moved attraction of the soul to some ideal and infinite Presence, Power, existence in the world or beyond it... <ref>http://incarnateword.in/cwsa/24/the-ananda-brahman#p2</ref>

<span style="background-color:transparent;color:#000000;"center>The impulsive reactive sensational mentality, the life-cravings and the mind of emotional desire are taken up by the intelligent will and are overcome, are rectified and dominated by a greater ethical mind which discovers and sets over them a law of right impulse, right desire, right emotion and right action. The receptive, crudely enjoying sensational mentality, the emotional mind and life mind are taken up by the intelligence and are overcome, rectified and dominated by a deeper, happier aesthetic mind which discovers and sets above them a law of true delight and beauty.~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/24/purification-intelligence-and-will#p9</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;">… </span><span style="background-color:transparent;color:#000000;">there is a just and permissible, It (spiritual bliss) may present itself first as a quite legitimate human enjoyment of these things, yearning for some universal Beauty which is, to speak we feel in the language of Indian psychology, predominantly sattwic in its nature. It is an enlightened enjoyment principally by the perceptive, aesthetic Nature and emotive mind, secondarily only by the sensational, nervous man and physical being, but in all subject to that is around us; or we may have the clear government intuition of the buddhi, to a right reason, a right will, a right reception some transcendent Beauty of the life impacts, a right order, which all apparent beauty here is only a right feeling of the truth, law, ideal sense, beauty, use of thingssymbol. The mind gets the pure taste of enjoyment of them, rasa, and rejects whatever That is perturbed, troubled and perverse. Into this acceptance of the clear and limpid rasa, the psychic prana has how it may come to bring those in whom the full sense of life aesthetic being is developed and insistent and the occupying enjoyment by the whole beinginstincts which, bhogawhen they find form of expression, without which make the acceptance poet and possession by the mind, rasa-grahaṇa, would not be concrete enoughartist, would be too tenuous to satisfy altogether the embodied soul. This contribution is its proper functionare predominant.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/24/purification-the-lowerananda-mentalitybrahman#p3</ref></u></span>

<div style="color:#000000;"center>Aesthetics is concerned mainly with beauty, but more generally with rasa, the response of the mind, the vital feeling and the sense to a certain "taste" in things which often may be but is not necessarily a spiritual feeling. Aesthetics belongs to the mental range and all that depends upon it; it may degenerate into aestheticism or may exaggerate or narrow itself into some version of the theory of "Art for Art's sake". 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… ~</div><div style="color:#000000;"><ref>http://incarnateword.in/cwsa/27/the-overmind-and-aesthetics#p1</ref></divcenter>

== In Yes, this beauty of soul that is visible in the Spiritual Plane ==face, this kind of dignity, this harmony of integral realisation. When the soul becomes visible in the physical, it gives this dignity, this beauty, this majesty, the majesty that comes from one's being the Tabernacle. Then, even things that have no particular beauty put on a sense of eternal beauty, of it the eternal beauty. <ref>http://incarnateword.in/cwm/15/july-1958-1#p3</ref>

<div style="color:#000000;"center>The beginning of the heart's attraction to the Divine may be impersonal, the touch of an impersonal joy in something universal or transcendent that has revealed itself directly or indirectly to our emotional or our aesthetic being or to our capacity of spiritual felicity. That which we thus grow aware of is the Ananda Brahman, the bliss existence. There is an adoration of an impersonal Delight and Beauty, of a pure and an infinite perfection to which we can give no name or form, a moved attraction of the soul to some ideal and infinite Presence, Power, existence in the world or beyond it...~</div><div style="color:#000000;"><u><ref>http://incarnateword.in/cwsa/24/the-ananda-brahman#p2</ref></u></divcenter>

<div style="color:#000000;">It (spiritual bliss) may present itself first as a yearning for some universal Beauty which we feel in Nature and man and in all that That is around us; or we may have what the intuition experience of some transcendent Beauty of which all apparent beauty here the normal life is only a symbol. That is how it may come meant to lead to those in whom by its widening culture of the intellect, the aesthetic being is developed and insistent emotional mind and of our parts too of will and active experience. It widens and refines the instincts normal being so that it may open easily to all the truth of That which, when they find form was preparing it for the temple of expression, make the poet and artist, are predominantits self-manifestation. </div><ref>http://incarnateword.in/cwsa/24/the-anandamystery-of-brahmanlove#p3</ref>

<div style="color:#000000;"center>Yes, this beauty of soul that is visible in the face, this kind of dignity, this harmony of integral realisation. When the soul becomes visible in the physical, it gives this dignity, this beauty, this majesty, the majesty that comes from one's being the Tabernacle. Then, even things that have no particular beauty put on a sense of eternal beauty, of it the eternal beauty.~</div><span style="background-color:transparent;color:#000000;">(The Mother, 1 July 1958)</span><span style="background-color:transparent;color:#1155cc;"><u><ref>http://incarnateword.in/cwm/15/july-1958-1#p3</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;">That Why is what the experience of the normal life is meant to lead to by its widening culture of the intellect, the aesthetic and emotional mind and of our parts too of will and active experience. It widens and refines the normal being so that it may open easily Important to all the truth of That which was preparing it for the temple of its self-manifestation.</span><ref>http://incarnateword.in/cwsa/24/the-mystery-of-love#p3</ref>have Aesthetic Sense? =

<span style="background-color:transparent;color:#000000;"center>Aesthetically, the delight takes the appearance of Rasa and the enjoyment of this Rasa is the mind's and the vital's reaction to the perception of beauty. The spiritual realisation has a sight, a perception, a feeling which is not that of the mind and vital;—it passes beyond the aesthetic limit, sees the universal beauty, sees behind the object what the eye cannot see, feels what the emotion of the heart cannot feel and passes beyond Rasa and Bhoga to pure Ananda—a thing more deep, intense, rapturous than any mental or vital or any physical rasa reaction can be. It sees the One everywhere, the Divine everywhere, the Beloved everywhere, the original bliss of existence everywhere, and all these can create an inexpressible Ananda of beauty—the beauty of the One, the beauty of the Divine, the ~</span><span style="background-color:transparent;color:#000000;">beauty of the Beloved, the beauty of the eternal Existence in things. It can see also the beauty of forms and objects, but with a seeing other than the mind's, other than that of a limited physical vision—what was not beautiful to the eye becomes beautiful, what was beautiful to the eye wears now a greater, marvellous and ineffable beauty. The spiritual realisation can bring the vision and the rapture of the All-Beautiful everywhere.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/art-beauty-and-ananda#p7</ref></u></spancenter>

= The aesthetic downfall is perhaps due to other causes, a disappointed idealism in its recoil generating its opposite, a dry and cynical intellectualism which refuses to be duped by the ideal, the romantic or the emotional or anything that is higher than the reason walking by the light of the senses. The Asuras of the past were after all often rather big beings; the trouble about the present ones is that they are not really Asuras, but beings of the lower vital world, violent, brutal and ignoble, but above all narrow-minded, ignorant and obscure. But this kind of cynical narrow intellectualism that is rampant now, does not last—it prepares its own end by increasing dryness—men begin to feel the need of new springs of life. <span style="backgroundref>http://incarnateword.in/cwsa/28/science-color:transparent;color:and-yoga#000000;">Why is it Important to Have Aesthetic Sense?p43</spanref> =

<span style=An ordinary consciousness, altogether ordinary, dull like all ordinary consciousness—as soon as it sees something beautiful, whether it be an object or a person, hop! "background-color:transparent;color:#000000;I want it!">But the way the world It is organizeddeplorable, people without aesthetic needs go back to a very primitive life—which is wrongyou know. We need a place where life... where And into the bargain it doesn't even have the very setting joy of life would bethe beauty, not an individual thing, but a because it has the anguish of desire. <ref>http://incarnateword.in/span><span style="backgroundcwm/07/9-february-color:transparent;color:1955#000000;">'''beauty that would be like the surroundings natural to a certain degree of development.'''p7</spanref>

<div style="color:#000000;"center>(The Mother, 25 March 1970)~</divcenter>

<div style="color:#0066cc;"><u>But for one who has more inner sensitivity, appearances are no longer deceptive and he can perceive the ugliness hidden beneath a pretty face and the beauty concealed beneath a mask of ugliness. <ref>http://incarnateword.in/agendacwm/1110/marchaphorism-25297-1970298#p49p6</ref></u></div>

<span style="background-color:transparent;color:#000000;">The aesthetic downfall is perhaps due to other causes, a disappointed idealism in its recoil generating its opposite, a dry You can read sacred books and cynical intellectualism which refuses to yet be duped by the ideal, far away from the romantic or the emotional or anything that is higher than the reason walking by the light of the senses. The Asuras of the past were after all often rather big beingsDivine; and you can read the trouble about the present ones is that they are not really Asuras, but beings of the lower vital world, violent, brutal most stupid productions and ignoble, but above all narrow-minded, ignorant and obscure. But this kind of cynical narrow intellectualism that is rampant now, does not last—it prepares its own end by increasing dryness—men begin to feel be in touch with the need of new springs of lifeDivine.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/28/science-and-yoga#p43</ref></u></span>

<div style="color:#000000;">An ordinary There is a way of consciousnessin union with the Divine in which you can enjoy all you read, altogether ordinary, dull like as you can all ordinary consciousness—as soon as it sees something beautifulyou observe, whether it be an object even the most indifferent books or a personthe most uninteresting things. You can hear poor music, hop! "I want it!" It is deplorableeven music from which one would like to run away, and yet you know. And into the bargain it doesn't even have the joy can, not for its outward self but because of the beautywhat is behind, because enjoy it has the anguish of desire.</div>

And if you are not stopped by the appearance, physical or moral or aesthetic, but get behind and are in touch with the Spirit, the Divine Soul in things, you can reach beauty and delight even through what affects the ordinary sense only as something poor, painful or discordant. <ref>http://incarnateword.in/cwm/0703/928-februaryapril-19551929#p7p18</ref>

<span style="background-color:transparent;color:#000000;">But for one who has more inner sensitivity, appearances are no longer deceptive = Aesthetic Sense and he can perceive the ugliness hidden beneath a pretty face and the beauty concealed beneath a mask of ugliness.</span>[http://incarnateword.in/cwm/10/aphorism-297-298#p6 http://incarnateword.in/cwm/10/aphorism-297-298#p6]<div styleYoga =="color:#000000;">You can read sacred books and yet be far away from the Divine; and you can read the most stupid productions and be in touch with the Divine.</div>

<div style="color:#000000;">There is a way The discipline of Art has at its centre the same principle as the discipline of consciousness in union with Yoga. In both the Divine aim is to become more and more conscious; in which both you can enjoy all you readhave to learn to see and feel something that is beyond the ordinary vision and feeling, as you can all you observe, even to go within and bring out from there deeper things. Painters have to follow a discipline for the most indifferent books or growth of the most uninteresting things. You can hear poor musicconsciousness of their eyes, even music from which one would like in itself is almost a Yoga. If they are true artists and try to run away, see beyond and yet you can, not use their art for its outward self but because the expression of what the inner world, they grow in consciousness by this concentration, which is behind, enjoy itnot other than the consciousness given by Yoga. Why then should not Yogic consciousness be a help to artistic creation? <ref>http://incarnateword.in/cwm/03/28-july-1929#p7</divref>

<div style="color:#000000;"center>And if you are not stopped by the appearance, physical or moral or aesthetic, but get behind and are in touch with the Spirit, the Divine Soul in things, you can reach beauty and delight even through what affects the ordinary sense only as something poor, painful or discordant.~</div><div style="color:#000000;">(The Mother, 28 April 1929)</divcenter>

To do this yoga, one must have, at least a little, the sense of beauty. If one does not, one misses one of the most important aspects of the physical world. <ref>http://incarnateword.in/cwm/0315/28july-april1958-19291#p18p1</ref>

== Aesthetic Sense & The aesthetic and emotional mind and aesthetic forms are used by Yoga ==as a support for concentration even in the Yoga of knowledge and are, sublimated, the whole means of the Yoga of love and delight, as life and action, sublimated, are the whole means of the Yoga of works. <ref>http://incarnateword.in/cwsa/23/the-higher-and-the-lower-knowledge#p10</ref>

<div style="color:#000000;"center>The discipline of Art has at its centre the same principle as the discipline of Yoga. In both the aim is to become more and more conscious; in both you have to learn to see and feel something that is beyond the ordinary vision and feeling, to go within and bring out from there deeper things. Painters have to follow a discipline for the growth of the consciousness of their eyes, which in itself is almost a Yoga. If they are true artists and try to see beyond and use their art for the expression of the inner world, they grow in consciousness by this concentration, which is not other than the consciousness given by Yoga. Why then should not Yogic consciousness be a help to artistic creation?~</divcenter>

<div style="color:#000000;">(The MotherArt, 28 July 1929)</div><ref>http://incarnateword.poetry, music are not Yoga, not in/cwm/03/28-july-1929#p7</ref>themselves things spiritual any more than philosophy either is a thing spiritual or science…

<div style="color:#000000;"center>To do this yoga, one must have, at least a little, the sense of beauty. If one does not, one misses one of the most important aspects of the physical world. ~</divcenter>

<span style="background-color:transparent;color:#000000;">(The MotherThrough the development of a new sense of beauty, a thirst for truth and light, through understanding that it is only by widening yourself, illumining yourself, setting yourself ablaze with the ardour for progress, 1 July 1958)</span>that you can find both integral peace and enduring happiness. <ref>http://incarnateword.in/cwm/1503/july-1958-1punishment#p1p24</ref>

<div style="color:#000000;">The aesthetic and emotional mind and aesthetic forms are used by Yoga as But this vital is a strange creature. It is a support for concentration even in the Yoga being of knowledge passion, enthusiasm and arenaturally of desire; but, sublimatedfor example, the whole means it is quite capable of the Yoga getting enthusiastic over something beautiful, of love admiring, sensing anything greater and delightnobler than itself. And if really anything very beautiful occurs in the being, as life if there is a movement having an exceptional value, well, it may get enthusiastic and actionit is capable of giving itself with complete devotion—with a generosity that is not found, sublimatedfor example, are in the whole means of mental domain nor in the Yoga of worksphysical. It has that fullness in action that comes precisely from its capacity to get enthused and throw itself wholly without reserve into what it does. <ref>http://incarnateword. in/cwm/05/9-september-1953#p19</divref>

<div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/23/the-higher-and-the-lower-knowledge#p10</ref></ucenter>~</divcenter>

<div style="color:#000000;">ArtA converted vital is an all-powerful instrument. And sometimes it gets converted by something exceptionally beautiful, morally or materially. When it witnesses, for example, a scene of total self-abnegation, of uncalculating self-giving one—of those things so exceedingly rare but splendidly beautiful—it can be carried away by it, poetryit can be seized by an ambition to do the same thing. It begins by an ambition, music are not Yogait ends with a consecration… And this vital, not if you place it in themselves a bad environment, it will imitate the bad environment and do bad things spiritual any more than philosophy either is a thing spiritual or science… with violence and to an extreme degree. If you place it in the presence of something wonderfully beautiful, generous, great, noble, divine, it can be carried away with that also, forget everything else and give itself wholly. <ref>http://incarnateword.in/cwm/05/9-september-1953#p20</divref>

<span style="background-color:transparent;color:#000000;">Art, poetry, music, as they When the adverse forces are dealt with in their ordinary functioningthe right way, create mental and vital, not spiritual values; but they can be turned to a higher end, and then, like all things that are </span><span style="background-color:transparent;color:#000000;">capable of linking our consciousness is ugly and false disappears to the Divine, they are transmuted leave place only for what is true and become spiritual and can be admitted as part of a life of Yogabeautiful. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsacwm/2815/theadverse-intellect-and-yogaforces#p26p28</ref></u></span>

<span style="background-color:transparent;color:#000000;">Through the development of a new sense of beauty, a thirst for truth and light, through understanding that it is only by widening yourself, illumining yourself, setting yourself ablaze with the ardour for progress, that you can find both integral peace and enduring happiness.</span><ref>http://incarnateword.= Aesthetic Sense in/cwm/03/punishment#p24</ref>Education ==

<div style="color:#000000;">But this vital is a strange creature. It is a being of passion, enthusiasm = Aesthetic Sense and naturally of desire; but, for example, it is quite capable of getting enthusiastic over something beautiful, of admiring, sensing anything greater and nobler than itself. And if really anything very beautiful occurs in the being, if there is a movement having an exceptional value, well, it may get enthusiastic and it is capable of giving itself with complete devotion—with a generosity that is not found, for example, in the mental domain nor in the physical. It has that fullness in action that comes precisely from its capacity to get enthused and throw itself wholly without reserve into what it does. </div><div styleEthics =="color:#000000;">(The Mother, 9 September 1953)</div>

<span style="background-color:transparent;color:#0066cc;"><u>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. <ref>http://incarnateword.in/cwm/0508/926-septemberdecember-19531956#p19p23</ref></u></span><span style="background-color:transparent;color:#000000;">

A converted vital is an all-powerful instrument. And sometimes it gets converted by something exceptionally beautiful, morally or materially. When it witnesses, for example, a scene of total self-abnegation, of uncalculating self-giving one—of those things so exceedingly rare but splendidly beautiful—it can be carried away by it, it can be seized by an ambition to do the same thing. It begins by an ambition, it ends with a consecration… And this vital, if you place it in a bad environment, it will imitate the bad environment and do bad things with violence and to an extreme degree. If you place it in the presence of something wonderfully beautiful, generous, great, noble, divine, it can be carried away with that also, forget everything else and give itself wholly. </span><span style="background-color:transparent;color:#000000;">(The Mother, 9 September 1953)</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/05/9-september-1953#p20</ref></ucenter>~</spancenter>

<span style="background-color:transparent;color:#000000;">When the adverse forces are dealt with ''A.'' That's a psychological problem. It depends on where their sense of beauty is located. One may have a physical sense of beauty, a vital sense of beauty, a mental sense of beauty. If one has a moral sense of beauty—a sense of moral beauty and nobility—one will never be cruel… But those who were unified, in the right waysense that they truly lived their art—those, all that is ugly and false disappears to leave place only for what is true no; they were generous and beautifulgood.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/1506/adverse17-forcesmarch-1954#p28p34</ref></u></span>

== 3Shame has admirable results and both in aesthetics and in morality we could ill spare it; but for all that it is a badge of weakness and the proof of ignorance. <ref>https://incarnateword.3 Aesthetic Sense in Education ==/cwm/10/aphorism-81-82-83#p3</ref>

<div style="color:#000000;">A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body = Aesthetic Sense and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. &nbsp;</div>The Divine ==

<div style="color:#0066cc;"><u>The Greeks had a keen and exceptional sense of beauty, of eurythmy, of harmony in forms and things. But at the same time they had an equally keen sense of men's impotence in face of an implacable Fate which none could escape. They were haunted by the inflexibility of this Fate, and even their gods seem to have been subject to it. In their mythology and in their legends, one finds little trace of the divine compassion and grace. <ref>http://incarnateword.in/cwm/1215/physicalthe-divines-help-educationto-man#p12p17</ref></u></div>

<span style="background-color:transparent;color:#000000;"center>To this general education of the senses and their functioning there will be added, as early as possible, the cultivation of discrimination and of the aesthetic sense, the capacity to choose and adopt what is beautiful and harmonious, simple, healthy and pure. As the capacity of understanding grows in the child, he should be taught, in the course of his education, to add artistic taste and refinement to power and precision. He should be shown, led to appreciate, taught to love beautiful, lofty, healthy and noble things, whether in Nature or in human creation. This should be a true aesthetic culture, which will protect him from degrading influences… A methodical and enlightened cultivation of the senses can, little by little, eliminate from the child whatever is by contagion vulgar, commonplace and crude. This education will have very happy effects even on his character. For one who has developed a truly refined taste will, because of this very refinement, feel incapable of acting in a crude, brutal or vulgar manner. This refinement, if it is sincere, brings to the being a nobility and generosity which will spontaneously find expression in his behaviour and will protect him from many base and perverse movements.~</span><ref>http://incarnateword.in/cwm/12/vital-education#p11</refcenter>

== Aesthetic Sense & Ethics ==<center>~</center>

<div style="color:#000000;"center>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. ~</divcenter>

It is one of the greatest weapons of the Asura at work when you are taught to shun beauty. It has been the ruin of India. The Divine manifests in the psychic as love, in the mind as knowledge, in the vital as power and in the physical as beauty. If you discard beauty it means that you are depriving the Divine of this manifestation in the material and you hand over that part to the Asura. <div style="colorref>http://incarnateword.in/cwm/13/india#000000;">(The Mother, 26 December 1956)p224</divref>

<refcenter>http://incarnateword.in/cwm/08/26-december-1956#p23~</refcenter>

<span style="background-color:transparent;color:#000000;">''Can those who have I look at a rose, a thing that contains such a see concentration of spontaneous beauty also ...how can one study sincerely, with attention and care, without being absolutely convinced that the Divine is there? …something we cannot name, cannot define, cannot describe, but something we can feel and can more and more become cruel?''</span><span style="background-color:transparent;color:#000000;">That's a psychological problem. It depends on where their sense A Something that is more perfect than all the perfections, more beautiful than all the beauties, more marvellous than all the marvels, so that even the totality of beauty all that exists cannot express it. And there is locatednothing but That. One may have And it is not a physical sense of beauty, a vital sense of beauty, a mental sense of beautySomething floating in nothingness: there is nothing but That. If <ref>http:/span><span style="background/incarnateword.in/cwm/16/8-october-color:transparent;color:1966#000000;">one has a moral sense of beauty—a sense of moral beauty and nobility—one will never be cruel… But those who were unified, in the sense that they truly lived their art—those, no; they were generous and good.p7</spanref>

<span style="background-color:transparent;color:#000000;"center>(The Mother, 17 March 1954)~</span><ref>http://incarnateword.in/cwm/06/17-march-1954#p34</refcenter>

<span style="background-color:transparent;color:#000000;">83—Shame has admirable results and both in aesthetics and in morality we could ill spare it; but for all that it When is a badge of weakness and the proof of ignorance.</span><ref>http://incarnateword.in/cwm/10/aphorism-81-82-83#p5</ref>One’s Aesthetic Sense Used? =

<span style="background-color:transparent;color:#000000;">One must There may be a development of intuitivity in the ethical or aesthetic being, but the rest may remain very much higher on as it was. This is the scale to see that what reason of the frequent disorder or one does is ugly. One must already have at -sidedness which we mark in the core man of oneself a kind genius, poet, artist, thinker, saint or mystic. A partially intuitivised mentality may present an appearance of foreknowledge much less harmony and order outside its special activity than the largely developed intellectual mind. An integral development is needed… If however there is an integral development of what beauty, nobility, generosity arethe intuitive mind, it will be found that a great harmony has begun to lay its own foundations… It will be able to suffer from a harmony of the spontaneous expression of the fact that one doesn't carry them within oneselfspirit.</span><ref>http://incarnateword.in/cwmcwsa/0324/conjugatethe-supramental-thought-and-versesknowledge#p103p6</ref>

<span style="background-color:transparent;color:#000000;">Art for Art's sake? But what after all is meant by this slogan and what is the real issue behind it? Is it meant, as I think it was when the slogan first came into use, that the technique, the artistry is all in all? The Greeks had a keen and exceptional sense of beautycontention would then be that it does not matter what you write or paint or sculpt or what music you make or about what you make it so long as it is beautiful writing, competent painting, good sculpture, of eurythmyfine music… Only, you can say of harmony in forms and things. But at him on the same time they had an equally keen sense basis of men's impotence in face this theory that as a work of an implacable Fate which none could escape. They were haunted art his creation should be judged by the inflexibility its success of this Fate, craftsmanship and even their gods seem to have been subject to not by its contents; it. In their mythology and in their legendsis not made greater by the value of his ethical ideas, one finds little trace of the divine compassion and gracehis enthusiasms or his metaphysical seekings.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwmcwsa/1527/theart-divinesfor-helparts-to-mansake#p17p1</ref></u></span>

<div style="color:#000000;"center>But supposing you take a real genius—a musician or artist or writer of genius—who has fully mastered his instrument, who can use it to produce works that express the utmost human possibility, if you add to this a spiritual consciousness, the supramental force, then you will have something truly divine.~</divcenter>

<span style="background-color:transparent;color:#000000Art for Art's sake certainly—Art as a perfect form and discovery of Beauty;">(The Motherbut also Art for the soul's sake, 24 Aprilthe spirit's sake and the expression of all that the soul, 1957)</span>the spirit wants to seize through the medium of beauty. In that self-expression there are grades and hierarchies—widenings and steps that lead to the summits. And not only to enlarge Art towards the widest wideness but to ascend with it to the heights that climb towards the Highest is and must be part both of our aesthetic and our spiritual endeavour. <ref>http://incarnateword.in/cwmcwsa/0927/24art-for-aprilarts-1957sake#p13p6</ref>

<span style="background-color:transparent;color:#000000;"center>… ~</span><span style="background-color:transparent;color:#000000;">if you go deeply enough, you can perceive Sachchidananda, which is the principle of Supreme Beauty. Secondly, you see that everything in the manifested universe is relative, so much so that there is no beauty which may not appear ugly in comparison with a greater beauty, no ugliness which may not appear beautiful in comparison with a yet uglier ugliness.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/10/aphorism-19#p3</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;"center>It is one of the greatest weapons of the Asura at work when you are taught to shun beauty. It has been the ruin of India. The Divine manifests in the psychic as love, in the mind as knowledge, in the vital as power and in the physical as beauty. If you discard beauty it ~</span><span style="background-color:transparent;color:#000000;">means that you are depriving the Divine of this manifestation in the material and you hand over that part to the Asura.</span><ref>http://incarnateword.in/cwm/13/india#p224</refcenter>

<div style="color:#000000;"center>I look at a rose, a thing that contains such a concentration of spontaneous beauty...how can one study sincerely, with attention and care, without being absolutely convinced that the Divine is there? … something we cannot name, cannot define, cannot describe, but something we can feel and can more and more become. A Something that is more perfect than all the perfections, more beautiful than all the beauties, more marvellous than all the marvels, so that even the totality of all that exists cannot express it. And there is nothing but That. And it is not a Something floating in nothingness: there is nothing but That.~</divcenter>

<span style=''Q. What does "background-color:transparent;color:#000000;the beauty of the hideous">(The Mother, 8 October 1966)</span><ref>http://incarnateword.in/cwm/16/8-october-1966#p7</ref>mean?''

<div style="color:#000000;">… [Based on Aphorism 48—I knew my mind to be conquered when it admired the perception and enjoyment beauty of the divine Beauty and Delight which pervade the universehideous, yet felt perfectly why other men shrank back or hated.]<ref>http://incarnateword. And I said that as we embrace the whole of life in Yoga, so we accept the entire genuine self/cwm/10/aphorism-expression of the spirit of life in poetry. We would range up and down the whole realm of poetic creation like free, unattached worshippers of the Divine Beauty and seekers of the divine Delight.48#p3</divref>

<span style="background== Expression through Art -color:transparent;color:#000000;">(The Mother, 13 July 1943)</span><ref>http://incarnateword.in/cwm/17/13-july-1943#p2</ref>Painting and Poetry ===

= When … "art" was no longer to express physical life but mental life or vital life. And so came all the schools, like the Cubists and others, who created from their head. But in art it is One’s Aesthetic Sense Used? =not the head that dominates, it is the feeling for beauty. And they produced absurd and ridiculous and frightful things. Now they have gone farther still, but that, that is due to the wars—with every war there descends upon earth a world in decomposition which produces a sort of chaos. And some, of course, find all this very beautiful and admire it very much. <ref>http://incarnateword.in/cwm/05/28-october-1953#p7</ref>

== In Expression ==<center>~</center>

<span style="background-color:transparent;color:#000000;">There may be a development of intuitivity in the ethical or aesthetic beingTo create something truly beautiful, he has first to see it within, but the rest may remain very much to realise it as it was. This is the reason of the frequent disorder or one-sidedness which we mark a whole in the man of geniushis inner consciousness; only when so found, poetseen, artist, thinker, saint or mystic. A partially intuitivised mentality may present an appearance of much less harmony and order outside its special activity than the largely developed intellectual mind. An integral development is needed… If however there is an integral development of the intuitive mindheld within, can he execute it will be found that a great harmony has begun outwardly; he creates according to lay its own foundations… It will be a harmony of the spontaneous expression of the spiritthis greater inner vision.</span><ref>http://incarnateword.in/cwsacwm/2403/the-supramental-thought28-andjuly-knowledge1929#p6p19</ref>

<div style="color:#000000;"center>All those who have a sure and developed sense of harmony in all its forms, and the harmony of all the forms among themselves, are necessarily artists, whatever may be the type of their production.~</divcenter>

<span style="background-color:transparent… art must act as a revealer and teacher of this divine beauty in life;color:#000000;">(The Motherthat is to say, an artist should be capable of entering into communion with the Divine and of receiving inspiration about what form or forms ought to be used to express the divine beauty in matter. And thus, if it does that, art can be a means of realisation of beauty, and at the same time a teacher of what beauty ought to be, that is, art should be an element in the education of men's taste, of young and old, and it is the teaching of true beauty, that is, 21 October 1953)</span>the essential beauty which expresses the divine truth. <ref>http://incarnateword.in/cwm/05/2128-october-1953#p26p4</ref>

<span style="background-color:transparent;color:#000000;"center>Art for Art's sake? But what after all is meant by this slogan and what is the real issue behind it? Is it meant, as I think it was when the slogan first came into use, that the technique, the artistry is all in all? The contention would then be that it does not matter what you write or paint or sculpt or what music you make or about what you make it so long as it is beautiful writing, competent painting, good sculpture, fine music… Only, you can say of him on the basis of this theory that as a work of art his creation should be judged by its success of craftsmanship and not by its contents; it is not made greater by the value of his ethical ideas, his enthusiasms or his metaphysical seekings.~</span><ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p1</refcenter>

<span style="background-color:transparent;color:#000000;"center>Art for Art's sake certainly—Art as a perfect form and discovery of Beauty; but also Art for the soul's sake, the spirit's sake and the expression of all that the soul, the spirit wants to seize through the medium of beauty. In that self-expression there are grades and hierarchies—widenings and steps that lead to the summits. And not only to enlarge Art towards the widest wideness but to ascend with it to the heights that climb towards the Highest is and must be part both of our aesthetic and our spiritual endeavour.~</span><span style="background-color:transparent;color:#0066cc;"><u<ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p6</ref></u></spancenter>

<div style="color:#000000;">There are not only aesthetic values but life-valuesTrue art means the expression of beauty in the material world. In a world wholly converted, mind-valuesthat is to say, soul-valuesexpressing integrally the divine reality, that enter into Artart must serve as the revealer and teacher of this divine beauty in life. <ref>http://incarnateword. in/cwm/12/arts#p15</divref>

<span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p5</ref></ucenter>~</spancenter>

<span style="background-color:transparent;color:#000000;">There is such a thing as a universal Ananda and a universal beauty and the vision of it comes from an intensity of sight which sees If these painters were sincere, if they truly painted what is hidden they feel and more than see, the form—it is a sort of </span><span style="background-color:transparent;color:#000000;">''viśvarasa''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">such as picture would be the Universal Spirit may have had in creating things. To this intensity expression of sight a thing that is ugly becomes beautiful by its fitness for expressing the significanceconfused mind and an unruly vital. But, unhappily, the guna, painters are not sincere and then these pictures are nothing else than the rasa which it was meant to embody. But I doubt how far one can make an aesthetic canon upon this foundation. It is so far true that an artist can out expression of a thing that is uglyfalsehood, repellent, distorted create a form of aesthetic power, intensity, revelatory force. So too ugliness in painting must remain ugly, even if it gets out of itself a sense of vital force or expressiveness which makes it preferable in an artificial imagination based only on the eyes of some will to be strange and to real beauty. All that hits you bewilder the public in the midriff violently order to attract attention and gives you a sense of intense living is not necessarily a work of art or a thing of that has indeed very little to do with beauty. </span><ref>http://incarnateword.in/cwsacwm/2712/universal-beauty-and-anandaarts#p3p35</ref>

<span style="background-color:transparent;color:#000000;">''What does "the beauty of the hideous" mean?''</span><span style="background-color:transparent;color:#000000;">It is always the same realisation presented from different angles, expressed = Expression through </span><span style="backgroundWorship -color:transparent;color:#000000;">various experiences: the realisation that everything is a manifestation of the Supreme, the Eternal, the InfiniteDance, immutable in his total perfection Music and in his absolute reality. That is why, by conquering our mind and its ignorant and false perceptions we can, through all things, enter into contact with this Supreme Truth which is also the Supreme Beauty and the Supreme Love, beyond all our mental and vital notions of beauty and ugliness, the good and the bad.</span><ref>http://incarnateword.in/cwm/10/aphorism-48#p3</ref>Metaphor ===

<div style="color:#000000;"center>… "art" was no longer to express physical life but mental life or vital life. And so came all the schools, like the Cubists and others, who created from their head. But in art it is not the head that dominates, it is the feeling for beauty. And they produced absurd and ridiculous and frightful things. Now they have gone farther still, but that, that is due to the wars—with every war there descends upon earth a world in decomposition which produces a sort of chaos. And some, of course, find all this very beautiful and admire it very much.~</divcenter>

<span style="background-colorThat is how Sri Aurobindo describes the different pantheons of different countries, specially of Greece or India. That is to say, it is an aesthetic and intellectual way of transforming all things into divine creatures, divine beings:transparent;color:#000000;">(The Motherall the forces of Nature, all the elements, all spiritual forces, all intellectual forces, all physical forces, all these are transformed into a number of godheads and they are given an aesthetic and intellectual reality. It is a symbolic and artistic and literary and poetic way of dealing with all the universal forces and realities. That is how these pantheons came into existence, 28 October 1953)</span><span style="background-color:transparent;color:#0066cc;"><u>like the Greek or Egyptian pantheon or else the pantheon of India. <ref>http://incarnateword.in/cwm/0508/2816-octobermay-19531956#p7p20</ref></u></span>

<span style=All these gods are representations which Sri Aurobindo calls "background-color:transparent;color:#000000;aesthetic and intellectual">The mistake of the artist is to believe that artistic production is something that stands by itself and for itself, independent ―a way of conceiving the rest of the worlduniverse. Art as understood by these artists is like a mushroom on the wide soil of life, something casual and external, not something intimate to life; it does not reach and touch the deep and abiding realities, it does not become an intrinsic and inseparable part of existence. True art is intended to express the beautiful, but in close intimacy with the universal movement. </span><div style="color:#000000;">(The Mother, 28 July 1929)</div><ref>http://incarnateword.in/cwm/0308/2816-julymay-19291956#p14p21</ref>

<span style="background-color:transparent;color:#000000;"center>The true painting aims at creating something more beautiful than the ordinary reality.~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/12/arts#p19</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;">To create something truly beautifulIn any cult the symbol, he has first to see it withinthe significant rite or expressive figure is not only a moving and enriching aesthetic element, but a physical means by which the human being begins to realise it as a whole in make outwardly definite the emotion and aspiration of his inner consciousness; only when so foundheart, seen, held within, can he execute to confirm it outwardly; he creates according and to this greater inner visiondynamise it.</span><div style="color:#000000;">(The Mother, 28 July 1929)</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/038/281-julyaugust-19291956#p19p54</ref></u></div>

<div style="color:#000000;"center>… art must act as a revealer and teacher of this divine beauty in life; that is to say, an artist should be capable of entering into communion with the Divine and of receiving inspiration about what form or forms ought to be used to express the divine beauty in matter. And thus, if it does that, art can be a means of realisation of beauty, and at the same time a teacher of what beauty ought to be, that is, art should be an element in the education of men's taste, of young and old, and it is the teaching of true beauty, that is, the essential beauty which expresses the divine truth.~</div><div style="color:#000000;">(The Mother, 28 October 1953)</div><ref>http://incarnateword.in/cwm/05/28-october-1953#p4</refcenter>

<span style="background-color:transparent;color:#000000;"center>There are truths and there are transcriptions of truths; the transcriptions may be accurate or may be free and imaginative… Poetic imagination is very usually satisfied with beauty of idea and image only and the aesthetic pleasure of it, but there is something behind it which supplies the Truth in its images, and to get the transcription also direct from that something or somewhere behind should be the aim of mystic or spiritual poetry. ~</span><ref>http://incarnateword.in/cwsa/27/the-aim-of-the-mystic-poet#p1</refcenter>

<span style="background-color:transparent;color:#000000;"center>True art means the expression of beauty in the material world. In a world wholly converted, that is to say, expressing integrally the divine reality, art must serve as the revealer and teacher of this divine beauty in life.~</span><ref>http://incarnateword.in/cwm/12/arts#p15</refcenter>

<span style="background-color:transparent;color:#000000;">If these painters were sincere, if they truly painted what they feel and see, the picture would be the expression of a confused mind and an unruly vital. But, unhappily, the painters are not sincere and then these pictures are nothing else than the expression of a falsehood, an artificial imagination based only on the will to be strange and to bewilder the public in order to attract attention and that has indeed very little to do with beauty.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/12/arts#p35</ref></u></span>In Perception ==

=== Expression Through Worship God had opened my eyes; for I saw the nobility of the vulgar, the attractiveness of the repellent, the perfection of the maimed and the beauty of the hideous. <ref>http://incarnateword.in/cwm/10/aphorism- Dance, Music & Metaphor ===20#p1</ref>

<span style="background-color:transparent… technique is a means of expression;color:#000000one does not write merely to use beautiful words or paint for the sole sake of line and colour;">Supreme art expresses there is something that one is trying through these means to express or to discover. What is that something? The first answer would be—it is the creation, it is the discovery of Beauty… But there is not only physical beauty in the world—there is moral, intellectual, spiritual beauty also… But here again, what after all is Beauty which puts you ? How much is it in contact with the Divine Harmony.</span><span style="background-color:transparent;color:#0066cc;"><u>thing itself and how much in the consciousness that perceives it? Is not the eye of the artist constantly catching some element of aesthetic value in the plain, the ugly, the sordid, the repellent and triumphantly conveying it through his material,—through the word, through line and colour, through the sculptured shape? <ref>http://incarnateword.in/cwmcwsa/1227/art-for-arts-sake#p11</p2</ref></u></span>

<div style="color:#000000;"center>I believe even almost all the beautiful works, are not signed. All those paintings in the caves, those statues in the temples—these are not signed. One does not know at all who created them… All was done in a movement of aspiration to express a higher beauty, and above all with the idea of giving an appropriate abode to the godhead who was evoked. ~</div><div style="color:#000000;">(The Mother, 28 October 1953)</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/05/28-october-1953#p30</ref></u></divcenter>

<div style="color:#000000;"center>That is how Sri Aurobindo describes the different pantheons of different countries, specially of Greece or India. That is to say, it is an aesthetic and intellectual way of transforming all things into divine creatures, divine beings: all the forces of Nature, all the elements, all spiritual forces, all intellectual forces, all physical forces, all these are transformed into a number of godheads and they are given an aesthetic and intellectual reality. It is a symbolic and artistic and literary and poetic way of dealing with all the universal forces and realities. That is how these pantheons came into existence, like the Greek or Egyptian pantheon or else the pantheon of India.~</divcenter>

<span style="backgroundIn the Yogin's vision of universal beauty all becomes beautiful, but all is not reduced to a single level. There are gradations, there is a hierarchy in this All-color:transparent;color:#000000;">Beauty and we see that it depends on the ascending power (The Mothervibhuti) of consciousness and Ananda that expresses itself in the object. All is the Divine, 16 May &nbsp;1956)</span><span style="background-color:transparent;color:#0066cc;"><u>but some things are more divine than others. <ref>http://incarnateword.in/cwmcwsa/0827/16art-for-mayarts-1956sake#p20p4</ref></u></span>

<span style="background== Perceiving Art -color:transparent;color:#000000;">All these gods are representations which Sri Aurobindo calls "aesthetic Painting and intellectual"―a way of conceiving the universe. </span><div stylePoetry =="color:#000000;">(The Mother, 16 May 1956)</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/08/16-may-1956#p21</ref></u></div>

<div style="color:#000000Art leads to the same end;">"In any cult the symbol, aesthetic human being intensely preoccupied with Nature through aesthetic emotion must in the significant rite or expressive figure is end arrive at spiritual emotion and perceive not only a moving and enriching aesthetic elementthe infinite life, but a physical means by which the human being begins infinite presence within her; preoccupied with beauty in the life of man he must in the end come to make outwardly definite see the divine, the emotion and aspiration of his heartuniversal, to confirm it and to dynamise itthe spiritual in humanity. </divref><div style="colorhttp://incarnateword.in/cwsa/23/the-higher-and-the-lower-knowledge#000000;">(The Mother, 1 August 1956)p4</divref>

<refcenter>http://incarnateword.in/cwm/8/1-august-1956#p54~</refcenter>

<div style="color:#000000;">Always the symbol is legitimate in so far as it is true''A.'' Yes, sincere, beautiful and delightful, and even one may say that certainly. Artists who have trained their mind to a spiritual consciousness without any purely aesthetic or emotional content is not entirely or look at any rate not integrally spiritualbeauty and beautiful things—for one instance. In the spiritual life the basis of the act is a spiritual consciousness perennial and renovatingThere are many others also, moved to express itself always in new forms or able to renew the truth of who have a form always by the flow sufficiently developed refinement of the spirit, and aesthetic sense not to so express itself and make every action a living symbol of some truth of associate it with the soul is the very nature of its creative vision and impulsecrude vital wish for possession, enjoyment or sensual contact. </div><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/2327/thephysical-ascentbeauty-ofand-thesex-sacrifice-iisensation#p11p4</ref></u></span>

<span style="background-color:transparent;color:#000000;"center>The dance was once one of the highest expressions of the inner life; it was associated with religion and it was an important limb in sacred ceremony, in the celebration of festivals, in the adoration of the Divine. ~</span><div style="color:#000000;">(The Mother, 28 July 1929)</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/03/28-july-1929#p22</ref></u></divcenter>

<span style="background-color:transparent;color:#000000;">Music, no doubt, goes nearest to the infinite The aesthetic and to the essence impersonal vision of things because it relies wholly on can develop into the ethereal vehicle,</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">''śabda''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">(architecture by the by can do something sight of the same kind at the other extreme even Divine Beauty everywhere which is in its imprisonment in mass); but painting and sculpture have their revenge by liberating visible form into ecstasy, while poetry though it cannot do with sound what music does, yet can make a many-stringed harmony, a sound-revelation winging the creation by the word and setting afloat vivid suggestions of form and colour,—that gives it in a very subtle kind the combined power of all the artsnature entirely pure. Who shall decide between such claims or be a judge between these godheads?</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/musicphysical-beauty-and-poetrysex-sensation#p1p6</ref></u></span>

== In Perception ==<center>~</center>

<span style="background-color:transparentIt is a literary way of speaking, you must understand it in a literary way;color:#000000it is a literary description of the word;">20—God had opened my eyesit is very precise, but it is literary. So I cannot produce literature on this literature. One must have the taste for forms, for a beautiful way of saying things, a little exceptional, not too banal; but it is just one way, it's a way of saying things which is charming. Literature exists completely in the way of saying things. You catch what you can of what's behind. If you are indeed open to the literary meaning, it evokes things for I saw you; but it cannot be explained. It is a means of evocation which corresponds also with music. Naturally, one can analyse literature and see how the sentence is constructed, but this is like your changing a human being into a skeleton. It is not pretty, a skeleton. It's the nobility same thing. If in music you study counterpoint, and if this note must necessarily bring in this other, and this group of notes has necessarily to bring in that one, you spoil the vulgarmusic too, you make a skeleton of the attractiveness of music; it is not interesting. These things have to be felt with the repellentcorresponding senses, the perfection charm of the maimed and phrase with the literary sense—catching the beauty harmony of the hideouswords and what it evokes.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/1007/aphorism21-20september-1955#p1p2</ref></u></span>

<span style="background-color:transparent;color:#000000;">… </span><span style="background-color:transparent;color:#000000;">technique is a means of expression; one does not write merely to use beautiful words or paint for the sole sake of line and colour; there is something that one is trying through these means to express or to discover. What is that something? The first answer would be—it is the creation, it is the discovery of Beauty… But there is not only physical beauty in the world—there is moral, intellectual, spiritual beauty also… But here again, what after all is Beauty? How much is it in the thing itself and how much in the consciousness that perceives itcan One Cultivate Aesthetic Sense? Is not the eye of the artist constantly catching some element of aesthetic value in the plain, the ugly, the sordid, the repellent and triumphantly conveying it through his material,—through the word, through line and colour, through the sculptured shape?</span><ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p2</ref>=

<div style="color:#000000;">There is a certain state of Yogic consciousness in which all things become beautiful to the eye of the seer simply because they spiritually are—because they are a rendering in line and form of the quality and force of existence, of the consciousness, of the Ananda that rules the worlds,—of the hidden Divine. What a thing is to the exterior sense may not be, often is not beautiful for the ordinary aesthetic vision, but the Yogin sees in it the something More which the external eye does not see, he sees the soul behind, the self and spirit, he sees too lines, hues, harmonies and expressive dispositions which are not to the first surface sight visible or seizable. It may be said that he brings into the object something that is in himself, transmutes it by adding out of his own being to it—as the artist too does something of the same kind but in another way. It is not quite that however,—what the Yogin sees, what the artist sees, is there—his is a transmuting vision because it is a revealing vision; </div><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p3</ref></u></span>By Perfection ==

<span style="background-color:transparent;color:#000000;">In [Based on Aphorisms 63— God is great, says the Yogin's vision of universal beauty all becomes beautifulMahomedan. Yes, but all He is not reduced so great that He can afford to a single level. There are gradationsbe weak, there is a hierarchy in this All-Beauty and we see whenever that it depends on the ascending power (vibhuti) of consciousness and Ananda that expresses itself in the object. All too is the Divine, but some things are more divine than others. </span><div style="color:#0066cc;"><u><ref>http://incarnatewordnecessary.in/cwsa/27/art-for-arts-sake#p4</ref></u></div>

<span style="background-color:transparent;color:#000000;">Art leads 65—Because God is invincibly great, He can afford to the same endbe weak; the aesthetic human being intensely preoccupied because He is immutably pure, He can indulge with Nature through aesthetic emotion must impunity in the end arrive at spiritual emotion and perceive not only the infinite lifesin; He knows eternally all delight, but therefore He tastes also the infinite presence within herdelight of pain; preoccupied with beauty in the life of man he must in the end come to see the divineHe is inalienably wise, the universal, the spiritual in humanitytherefore He has not debarred Himself from folly.</span>] <ref>httphttps://incarnateword.in/cwsacwm/2310/the-higher-andaphorism-the63-lower64-knowledge65#p4p21</ref>

<span style="background-color:transparent;color:#000000;"center>''Are there people who have not been affected by this vital impurity and who appreciate beauty in a subtle aesthetic way only?''~</span><span style="background-color:transparent;color:#000000;">Yes, certainly. Artists who have trained their mind to a purely aesthetic look at beauty and beautiful things—for one instance. There are many others also, who have a sufficiently developed refinement of the aesthetic sense not to associate it with the crude vital wish for possession, enjoyment or sensual contact.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/physical-beauty-and-sex-sensation#p4</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;"center>The aesthetic and impersonal vision of things can develop into the sight of the Divine Beauty everywhere which is in its nature entirely pure.~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/physical-beauty-and-sex-sensation#p6</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;">Appreciation Each thing is exactly in its place, each person exactly in his place, each movement exactly in its place—and in its place in an ascending progressive movement, without any relapse, that is to say, quite the contrary to what happens in ordinary life. Naturally, this presupposes a kind of poetry is perfection, this presupposes a question kind of feelingunity, this presupposes that the different aspects of intuitive perceptionthe Supreme can be manifested and, of course, an exceptional beauty, a certain aesthetic sense, it is not total harmony and a power strong enough to command obedience from the result forces of an intellectual judgmentNature.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsacwm/2715/sri-aurobindos-critical-comments-on-poetry-written18-injuly-the-ashram1961#p1p11</ref></u></span>

<div style="color:#000000;"center>It is a literary way of speaking, you must understand it in a literary way; it is a literary description of the word; it is very precise, but it is literary. So I cannot produce literature on this literature. One must have the taste for forms, for a beautiful way of saying things, a little exceptional, not too banal; but it is just one way, it's a way of saying things which is charming. Literature exists completely in the way of saying things. You catch what you can of what's behind. If you are indeed open to the literary meaning, it evokes things for you; but it cannot be explained. It is a means of evocation which corresponds also with music. Naturally, one can analyse literature and see how the sentence is constructed, but this is like your changing a human being into a skeleton. It is not pretty, a skeleton. It's the same thing. If in music you study counterpoint, and if this note must necessarily bring in this other, and this group of notes has necessarily to bring in that one, you spoil the music too, you make a skeleton of the music; it is not interesting. These things have to be felt with the corresponding senses, the charm of the phrase with the literary sense—catching the harmony of words and what it evokes.~</div><span style="background-color:transparent;color:#000000;">(The Mother, 21 September 1955)</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/07/21-september-1955#p2</ref></u></spancenter>

<div style="color:#000000;"center>… in this order: consciousness first, then the vital (mainly from the aesthetic point of view, but a study of sensations as well), then the mind, then spiritual realization. And in between the vital and mental phases came the brief period of occultism, serving both as a transition and a basis for spiritual development.~</div><div style="color:#000000;">(The Mother, 28 July 1962)</div><ref>http://incarnateword.in/agenda/03/july-28-1962#p9</refcenter>

<div style="color:#000000;"center>When they speak of God, think of Him as "something else," they think that He cannot be weak, ugly or imperfect—they think wrongly, they divide, they separate… Perfection is something which lacks nothing.~</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/10/aphorism-63-64-65#p24</ref></u></divcenter>

<span style="background-color:transparent;color:#000000;">There must be order and harmony in work. Even To accept the uglinesses of the lower nature under the pretext that they exist―if this is what is apparently meant by realism―does not form part of the most insignificant thing must be done with perfect perfectionsadhana. Our aim is not to accept these things and enjoy them, with but to get rid of them and create a sense life of cleanliness, spiritual beauty, harmony and orderperfection. That cannot be done as long as we accept these uglinesses.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/14/progressdesires-impulses-and-perfection-inself-workcontrol#p26p8</ref></u></span>

<div style="color:#000000;">Each thing is exactly in its place, each person exactly in his place, each movement exactly in its place—and in its place in an ascending progressive movement, without any relapse, that is to say, quite the contrary to what happens in ordinary life. Naturally, this presupposes a kind of perfection, this presupposes a kind of unity, this presupposes that the different aspects of the Supreme can be manifested and, of course, an exceptional beauty, a total harmony and a power strong enough to command obedience from the forces of Nature.</div><div style="color:#000000;">(The Mother, 18 July 1961)</div><ref>http://incarnateword.in/cwm/15/18-july-1961#p11</ref>By Purification ==

<div style="color:#000000;"center>Take a great musician; well, even with a wretched piano and missing notes, he will produce something beautiful; but give him a good piano, well-tuned, and he will do something still more beautiful. The consciousness is the same in either case but for expression it needs a good instrument—a body with mental, vital, psychic and physical capacities.~</div><span style="background-color:transparent;color:#000000;">(The Mother, 15 January 1951)</span><ref>http://incarnateword.in/cwm/04/15-january-1951#p11</refcenter>

<span style="background-color:transparent;color:#000000;"center>Intellectual or aesthetic delight can also be an obstacle to the spiritual perfection if there is attachment to it, although it is much nearer to the spiritual than a gross untransformed bodily appetite; in fact in order to become part of the spiritual consciousness the intellectual and aesthetic delight has also to change and become something higher. But all things that have a rasa cannot be kept. There is a rasa in hurting and killing others, the sadistic delight, there is a rasa in torturing oneself, the masochistic delight—modern psychology is full of these two. Merely having a rasa is not a sufficient reason for keeping things as part of the spiritual life.~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/31/sex#p45</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;">To accept The power of ethical knowledge and the uglinesses ethical habit of thought and will to purify is obvious. Philosophy not only purifies the lower nature under reason and predisposes it to the pretext that they exist―if this is what is meant by realism―does not form part contact of the sadhana. Our aim is not to accept these things universal and enjoy themthe infinite, but tends to get rid stabilise the nature and create the tranquillity of them the sage; and create tranquillity is a life sign of spiritual increasing self-mastery and purity. The preoccupation with universal beauty even in its aesthetic forms has an intense power for refining and perfection. That cannot be done as long as we accept these uglinessessubtilising the nature, and at its highest it is a great force for purification.</span><ref>http://incarnateword.in/cwmcwsa/1423/desiresthe-impulseshigher-and-selfthe-lower-controlknowledge#p8</ref>

<span style=Suppose you have a beautiful experience, that suddenly in answer to your aspiration a great light comes; you feel all flooded with joy, force, light, beauty, and have the impression that you are on the point of being transfigured...mentally, instead of being immobile and attentive, something has begun to ask, "Wait a minute, what is this experience? What does it mean?", begun to try to find an explanation (what it calls an "understanding"background-color) . Or maybe in the vital something has begun to enjoy the experience:transparent;color"How pleasant it is, how I would like it to grow, how good if it were constant, how...." Or something in the physical has said, "Oh! It is a bit hard to endure that, how long am I going to be able to keep it?" It is perhaps not as obvious as all this, but it is a wee bit hidden like this, somewhere. You will always find one of these three things or others analogous. Then, it is there the lantern is needed:#000000;">Pure sense where is the weak point? where is the egoism? where is the desire? where is that old dirt we do not want any longer? where is that thing which turns back upon itself instead of giving itself, opening itself, losing itself? which turns back upon itself, tries to take advantage of what has happened, wants to appropriate to itself the fruit of beauty can the experience? Or rather which is too weak, too hard, too rigid to be able to follow the movement?... It is that, you are now on the track, you begin precisely to put the light you have just acquired only through upon it; it is that you must do, focus the light upon it, turn it in such a great purificationway that the thing cannot resist it.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/1504/beauty26-april-1951#p14p29</ref></u></span>

<div style="color:#000000;">Tamas brings into our emotional I have known people with such opposite sides in their nature insensibility, indifferenceso contradictory, that one day they could make a magnificent, luminous, powerful formation for realisation, want of sympathy and openness, then the shut soulnext day a defeatist, the callous heartdark, black formation—a formation of despair—and so both would go out. And I was able to follow in the soon spent affection and languor course of circumstances the feelingsbeautiful one being realised, into our aesthetic and sensational nature while it was being realised, the dark one demolishing what the first one had done. And that is how it is in the dull aesthesislarger lines of life as in its smaller details. And all that because one does not watch oneself thinking, because one believes one is the limited range slave of responsethese contradictory movements, the insensibility because one says, "Oh! Today I am not feeling well. Oh! Today things seem sad to beautyme", and one says this as if it were an ineluctable fate against which one could do nothing. But if one stands back or ascends a step, one can look at all that makes these things, put them in man the coarsetheir place, keep some, heavy destroy or get rid of those one does not want and vulgar spiritput all one's imaginative power—what is called imaginative—only in those one wants and which conform with one's highest aspiration. That is what I call controlling one's imagination. </div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwsacwm/2409/the-liberation-of3-theseptember-nature1958#p5p15</ref></u></div>

<div style="color:#000000;"center>~</center>The power of ethical knowledge Without outer and the ethical habit of thought and will to purify is obviousinner discipline, one can achieve nothing in life, either spiritually or materially. Philosophy not only purifies the reason and predisposes it All those who have been able to the contact of the universal and the infinite, but tends create something beautiful or useful have always been persons who have known how to stabilise the nature and create the tranquillity of the sage; and tranquillity is a sign of increasing selfdiscipline themselves. <ref>http://incarnateword.in/cwm/16/23-june-mastery 1934#p3</ref> <center>~</center>Be sincere and purity. The preoccupation with universal beauty even absolute in its aesthetic forms has an intense power for refining your consecration to the Divine and subtilising the nature, your life will become harmonious and at its highest it is a great force for purificationbeautiful.</div><ref>http://incarnateword.in/cwsacwm/2314/the-higher-and-the-lower-knowledgesincerity#p8p9</ref>

<div style="color:#000000;">Suppose you have a beautiful experience, that suddenly in answer to your aspiration a great light comes; you feel all flooded with joy, force, light, beauty, and have the impression that you are on the point of being transfigured...mentally, instead of being immobile and attentive, something has begun to ask, "Wait a minute, what is this experience? What does it mean?", begun to try to find an explanation (what it calls an "understanding"). Or maybe in the vital something has begun to enjoy the experience: "How pleasant it is, how I would like it to grow, how good if it were constant, how...." Or something in the physical has said, "Oh! It is a bit hard to endure that, how long am I going to be able to keep it?" It is perhaps not as obvious as all this, but it is a wee bit hidden like this, somewhere. You will always find one of these three things or others analogous. Then, it is there the lantern is needed: where is the weak point? where is the egoism? where is the desire? where is that old dirt we do not want any longer? where is that thing which turns back upon itself instead of giving itself, opening itself, losing itself? which turns back upon itself, tries to take advantage of what has happened, wants to appropriate to itself the fruit of the experience? Or rather which is too weak, too hard, too rigid to be able to follow the movement?... It is that, you are now on the track, you begin precisely to put the light you have just acquired upon it; it is that you must do, focus the light upon it, turn it in such a way that the thing cannot resist it.</div><span style="background-color:transparent;color:#000000;">(The Mother, 26 April 1951)</span><ref>http://incarnateword.in/cwm/04/26-april-1951#p29</ref>By Detachment ==

<div style="color:#000000;"center>I have known people with such opposite sides in their nature, so contradictory, that one day they could make a magnificent, luminous, powerful formation for realisation, and then the next day a defeatist, dark, black formation—a formation of despair—and so both would go out. And I was able to follow in the course of circumstances the beautiful one being realised, and while it was being realised, the dark one demolishing what the first one had done. And that is how it is in the larger lines of life as in its smaller details. And all that because one does not watch oneself thinking, because one believes one is the slave of these contradictory movements, because one says, "Oh! Today I am not feeling well. Oh! Today things seem sad to me", and one says this as if it were an ineluctable fate against which one could do nothing. But if one stands back or ascends a step, one can look at all these things, put them in their place, keep some, destroy or get rid of those one does not want and put all one's imaginative power—what is called imaginative—only in those one wants and which conform with one's highest aspiration. That is what I call controlling one's imagination.~</div><span style="background-color:transparent;color:#000000;">(The Mother, 3 September 1958)</span><ref>http://incarnateword.in/cwm/09/3-september-1958#p15</refcenter>

<span style="background-color:transparent;color:#000000;">Be sincere For the universal soul all things and all contacts of things carry in them an essence of delight best described by the Sanskrit aesthetic term, rasa, which means at once sap or essence of a thing and absolute its taste. It is because we do not seek the essence of the thing in its contact with us, but look only to the manner in your consecration which it affects our desires and fears, our cravings and shrinkings that grief and pain, imperfect and transient pleasure or indifference, that is to say, blank inability to seize the Divine essence, are the forms taken by the Rasa… If we could be entirely disinterested in mind and your life will become harmonious heart and beautiful.</span> <ref>http://incarnateword.impose that detachment on the nervous being, the progressive elimination of these imperfect and perverse forms of Rasa would be possible and the true essential taste of the inalienable delight of existence in all its variations would be within our reach…We attain to something of this capacity for variable but universal delight in/cwm/14/sincerity#p9</ref>the aesthetic reception of things as represented by Art and Poetry, so that we enjoy there the Rasa or taste of the sorrowful, the terrible, even the horrible or repellent; and the reason is because we are detached, disinterested, not thinking of ourselves or of self-defence (''jugupsā''), but only of the thing and its essence…

<div style="colorCertainly, this aesthetic reception of contacts is not a precise image or reflection of the pure delight which is supramental and supra-aesthetic; for the latter would eliminate sorrow, terror, horror and disgust with their cause while the former admits them:#000000;">Without outer but it represents partially and inner discipline, imperfectly one can achieve nothing stage of the progressive delight of the universal Soul in things in its manifestation and it admits us in life, either spiritually or materially. All those who have been able one part of our nature to create something beautiful or useful have always been persons who have known how to discipline themselvesthat detachment from egoistic sensation and that universal attitude through which the one Soul sees harmony and beauty where we divided beings experience rather chaos and discord….</div>

<span style="background-color:transparent;color:#000000;">(The Motherfull liberation can come to us only by a similar liberation in all our parts, 23 June 1934)</span><span style="background-color:transparent;color:#0066cc;"><u>the universal aesthesis, the universal standpoint of knowledge, the universal detachment from all things and yet sympathy with all in our nervous and emotional being. <ref>http://incarnateword.in/cwmcwsa/1621/23delight-juneof-1934existence-the-solution#p3p14</ref></u></span>

== Detachment ==<center>~</center>

<div style="color:#000000;">In fact people who work in order to develop their taste, to refine it, are rarely very much attached to food. It is not through attachment to food that they do it. It is for the cultivation view of their senses, which is a very different thing. It is old philosophies pleasure and pain are inseparable like intellectual truth and falsehood and power and incapacity and birth and death; therefore the artistonly possible escape from them would be a total indifference, you know, who trains his eyes a blank response to appreciate forms and colours, lines, the composition excitations of things, the harmony found in physical nature; it world-self… In the freer and higher movements there is not at all through desire that he does this, it is through taste, culture, the development demanded of the sense us only a limited and specialised equality and impersonality proper to a particular field of sight consciousness and activity while the appreciation egoistic basis of beauty. And usually artists who are real artists and love their art and live our practical life remains to us; in the sense lower movements the whole foundation of beauty, seeking beauty, are people who don't have many desires. They live our life has to be changed in the sense of a growth not only visualorder to make room for impersonality, but of and this the appreciation of beautydesire-soul finds impossible. There is a great difference between this and people who live by their impulses and desires. </div><div style="color:#000000;">(The Mother, 23 February 1955)</div><ref>http://incarnateword.in/cwmcwsa/0721/23the-double-februarysoul-in-1955man#p5p10</ref>

<div style="color:#000000;">For the universal soul all things The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, customary dictated action and all contacts of things carry in them an essence discovers a self of delight best described by the Sanskrit aesthetic termRight, rasaLove, Strength and Purity in which means at once sap or essence it can live accomplished and make it the foundation of a thing and all its tasteactions. It The aesthetic mind is because we do not seek the essence of the thing perfected in proportion as it detaches itself from all its contact with us, but look only to the manner in which it affects our desires cruder pleasures and fears, our cravings and shrinkings that grief and pain, imperfect and transient pleasure or indifference, that is to say, blank inability to seize from outward conventional canons of the essence, are the forms taken by the Rasa… If we could be entirely disinterested in mind aesthetic reason and heart discovers a self existent self and impose that detachment on the nervous being, the progressive elimination spirit of these imperfect pure and infinite Beauty and perverse forms of Rasa would be possible Delight which gives its own light and joy to the true essential taste material of the inalienable delight of existence aesthesis. <ref>http://incarnateword.in all its variations would be within our reach…/cwsa/24/purification-intelligence-and-will#p10</divref>

<div style="color:#000000;">We attain to something of this capacity for variable but universal delight in the aesthetic reception of things as represented by Art and Poetry, so that we enjoy there the Rasa or taste of the sorrowful, the terrible, even the horrible or repellent; and the reason is because we are detached, disinterested, not thinking of ourselves or of self-defence (jugupsā), but only of the thing and its essence… </div>=By Devotion ==

<div style="color:#000000;">Certainly, this Devotion selects the emotional and aesthetic reception of contacts is not a precise image or reflection powers of the pure delight which is supramental soul and supraby turning them all God-aesthetic; for the latter would eliminate sorrowward in a perfect purity, terrorintensity, horror and disgust with their cause while the former admits infinite passion of seeking makes them: but it represents partially and imperfectly a means of God-possession in one stage or many relations of unity with the progressive delight divine Being. All aim in their own way at a union or unity of the universal Soul human soul with the supreme Spirit. <ref>http://incarnateword.in things in its manifestation and it admits us in one part /cwsa/24/the-principle-of our nature to that detachment from egoistic sensation and that universal attitude through which -the one Soul sees harmony and beauty where we divided beings experience rather chaos and discord…. -integral-yoga#p4</divref>

<div style="color:#000000;">The world is full liberation of things that are not pleasing or beautiful, but that is no reason why one should live in a constant feeling of repulsion for these things. All feelings of shrinking and disgust and fear that disturb and weaken the human mind can come be overcome. A Yogi has to us only by overcome these reactions; for almost the very first step in Yoga demands that you must keep a similar liberation perfect equanimity in all our parts, the universal aesthesis, the universal standpoint presence of knowledge, the universal detachment from all beings and things and yet sympathy with all happenings. <ref>http://incarnateword.in our nervous and emotional being./cwm/03/30-june-1929#p5</divref>

<span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/21/delight-of-existence-the-solution#p14</ref></ucenter>~</spancenter>

<span style="background-color:transparent;color:#000000;">In But if one deeply feels the view beauty of old philosophies pleasure Nature and pain are inseparable like intellectual truth and falsehood and power and incapacity and birth and death; therefore the only possible escape from them would be a total indifferencecommunes with her, a blank response to the excitations of the world-self… In that can help in widening the freer and higher movements there is demanded of us only a limited and specialised equality and impersonality proper to a particular field of consciousness and activity while the egoistic basis of our practical life remains to us; in the lower movements the whole foundation of our life has to be changed in order to make room for impersonality, and this the desire-soul finds impossible.</span> <ref>http://incarnateword.in/cwsacwm/2116/the9-double-soul-innovember-man1969#p10p4</ref>

<div style="color:#000000;"center>The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, customary dictated action and discovers a self of Right, Love, Strength and Purity in which it can live accomplished and make it the foundation of all its actions. The aesthetic mind is perfected in proportion as it detaches itself from all its cruder pleasures and from outward conventional canons of the aesthetic reason and discovers a self existent self and spirit of pure and infinite Beauty and Delight which gives its own light and joy to the material of the aesthesis.~</divcenter>

<div style="color:#0066ccIt is through a love and adoration of the All-beautiful and All-blissful, the All-Good, the True, the spiritual Reality of love, that the approach is made;"><u>the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. <ref>http://incarnateword.in/cwsa/2422/purificationthe-intelligencetriple-and-willtransformation#p10p15</ref></u></div>

<span style="background-color:transparent;color:#000000;"center>Devotion selects the emotional and aesthetic powers of the soul and by turning them all God-ward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.~</span><ref>http://incarnateword.in/cwsa/24/the-principle-of-the-integral-yoga#p4</refcenter>

<div style="color:#000000We make a distinction between truth and beauty;">The world but there can be an aesthetic response to truth also, a joy in its beauty, a love created by its charm, a rapture in the finding, a passion in the embrace, an aesthetic joy in its expression, a satisfaction of love in the giving of it to others. Truth is full not merely a dry statement of things that are not pleasing facts or ideas to or beautifulby the intellect; it can be a splendid discovery, but a rapturous revelation, a thing of beauty that is no reason why one should live in a constant feeling of repulsion joy for these thingsever. All feelings The poet also can be a seeker and lover of shrinking truth as well as a seeker and disgust and fear that disturb and weaken the human mind lover of beauty. It can be overcome. A Yogi has give to overcome these reactions; for almost beauty its most splendid passion of luminous form and the very first step in Yoga demands consciousness that you must keep receives it a perfect equanimity in the presence supreme height and depth of all beings and things and happeningsecstasy.</div><div style="color:#000000;">(The Mother, 30 June 1929)</div><ref>http://incarnateword.in/cwmcwsa/0327/30the-juneovermind-1929aesthesis#p5p63</ref><div style="color:#000000;">But if one deeply feels the beauty of Nature and communes with her, that can help in widening the consciousness.</div>

<span style="background-color:transparent;color:#000000;"center>(The Mother, 9 November 1969)~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/16/9-november-1969#p4</ref></u></spancenter>

<div style="color:#000000;">It is through a love and adoration of the All-beautiful and All-blissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship.</div>Recommended Practices =

<div style="colorThere is but one remedy:#0066ccthat signpost must always be there, a mirror well placed in one's feelings, impulses, all one's sensations. One sees them in this mirror. There are some which are not very beautiful or pleasant to look at;there are others which are beautiful, pleasant, and must be kept. This one does a hundred times a day if necessary. And it is very interesting. One draws a kind of big circle around the psychic mirror and arranges all the elements around it. If there is something that is not all right, it casts a sort of grey shadow upon the mirror: this element must be shifted, organised. It must be spoken to, made to understand, one must come out of that darkness. If you do that, you never get bored. When people are not kind, when one has a cold in the head, when one doesn't know one's lessons, and so on, one begins to look into this mirror. It is very interesting, one sees the canker. "><u>I thought I was sincere!"—not at all. <ref>http://incarnateword.in/cwsacwm/2205/the1-tripleapril-transformation1953#p15p10</ref></u></div>

<div style="color:#000000;"center>There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion—indeed so deep, so intense—that the world manifests the Divine, that there is something behind the world which is the Divine.~</div><span style="background-color:transparent;color:#000000;">(The Mother, 25 January 1956)</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/08/25-january-1956#p61</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;">The eye greatest obstacle to the transformation of his will must look beyond to one's own character is hypocrisy. If you always keep this in mind when dealing with a purity of divine beingchild, you can do him a motive lot of divine will-power guided by divine knowledge of which his perfected nature will be the enginegood. Of course, yantra. That you must remain impossible in entirety as long as the dynamic ego with its subservience to the emotional and vital impulses and the preferences of the personal judgment interferes in his actionnot sermonise or lecture him, etc. A perfect equality of the will You should simply make him understand that there is a nobility in the power which dissolves these knots of the lower impulsion to works. This equality will not respond to the lower impulsesbeing, a great purity, but watch for a greater seeing impulsion from the Light above the mindgreat love of beauty, and will not judge and govern with which is so powerful that even the intellectual judgment, but wait for enlightenment most wicked and direction from criminal people are forced to acknowledge a superior plane of visiontruly beautiful or heroic or selfless act.</span><span style="background-color:transparent;color:#0066cc;"><u> <ref>http://incarnateword.in/cwsacwm/2415/the6-perfectionjanuary-of-equality1951#p9p28</ref></u></span>

<div style="color:#000000;"center>We make a distinction between truth and beauty; but there can be an aesthetic response to truth also, a joy in its beauty, a love created by its charm, a rapture in the finding, a passion in the embrace, an aesthetic joy in its expression, a satisfaction of love in the giving of it to others. Truth is not merely a dry statement of facts or ideas to or by the intellect; it can be a splendid discovery, a rapturous revelation, a thing of beauty that is a joy for ever. The poet also can be a seeker and lover of truth as well as a seeker and lover of beauty. It can give to beauty its most splendid passion of luminous form and the consciousness that receives it a supreme height and depth of ecstasy. &nbsp;~</div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/the-overmind-aesthesis#p63</ref></u></divcenter>

<span style="background-color:transparent;color:#000000;">Beauty First of all, to be in such a state of purity and beauty that you do not perceive ugliness and evil—it is like something that does not get its full power except when touch you because it is surrendered to the Divinedoes not exist in you.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/1510/beautyaphorism-49#p10p5</ref></u></span>

<div style="color:#000000;">There is but one remedy: that signpost must always be there, a mirror well placed in one's feelings, impulses, all one's sensations. One sees them in this mirror. There are some which are not very beautiful or pleasant to look at; there are others which are beautiful, pleasant, and must . be kept. This one does a hundred times a day if necessary. And it is very interesting. One draws a kind positively conscious of big circle around the psychic mirror supreme Good and arranges supreme Beauty behind all the elements around it. If there is something that is not things, which sustains all right, it casts a sort of grey shadow upon the mirror: this element must be shifted, organised. It must be spoken to, made things and enables them to understand, one must come out of that darknessexist. If When you do thatsee Him, you never get bored. When people are not kindable to perceive Him behind this mask and this distortion; even this ugliness, when one has a cold in the headthis wickedness, when one doesn't know one's lessons, and so on, one begins to look into this mirror. It evil is a disguise of Something which is very interestingessentially beautiful or good, luminous, one sees the cankerpure. "I thought I was sincere!"—not at all<ref>http://incarnateword.in/cwm/10/aphorism-49#p9</divref>

<span style="background-color:transparent;color:#000000;"center>(The Mother, 1 April 1953)~</span><ref>http://incarnateword.in/cwm/05/1-april-1953#p10</refcenter>

<div style="color:#000000;">The greatest obstacle to the transformation of one's own character is hypocrisy. If you always keep this in mind when dealing with a childYou are all, you can do him a lot of good. Of coursehere, youthful matter; you must know how to profit by it—and not sermonise or lecture himfor petty, etc. You should simply make him understand that there is a nobility in selfish and stupid reasons but for the being, a great purity, a great love of beauty, which is so powerful that even for the most wicked and criminal people are forced to acknowledge a truly beautiful or heroic or selfless actneed of harmony. <ref>https://incarnateword.in/cwm/05/17-june-1953#p39,p40</divref>

<span style="background-color:transparent;color:#000000;"center>(The Mother, 6 January 1951)~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/15/6-january-1951#p28</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;"center>First of all, to be in such a state of purity and beauty that you do not perceive ugliness and evil—it is like something that does not touch you because it does not exist in you.~</span><span style="background-color:transparent;color:#0066cc;"><u>http://incarnateword.in/cwm/10/aphorism-49#p5</u></span><span style="background-color:transparent;color:#000000;">The second step is to be positively conscious of the supreme Good and supreme Beauty behind all things, which sustains all things and enables them to exist. When you see Him, you are able to perceive Him behind this mask and this distortion; even this ugliness, this wickedness, this evil is a disguise of Something which is essentially beautiful or good, luminous, pure.</span><ref>http://incarnateword.in/cwm/10/aphorism-49#p9</refcenter>

<span style="background-color:transparent;color:#000000;">"It is And if you know how to tell yourself a pity my arms are too thin or my legs are too long or my back is not straight or my head is not quite harmonious"story in this way, and if one said: "It must be otherwiseit is truly beautiful, my arms must be proportionate, my body truly harmonious, every form in me must express a higher beauty"truly powerful and well co-ordinated, then one this story will succeed… "Why! that disharmony I had in my face is disappearing; that sign of brutality, unconsciousness which was be realised in my expression, it is going awayyour life." And then ten years later you don't recognise yourself any longer<ref>http://incarnateword.in/cwm/08/18-april-1956#p56</spanref>

<span style="background-color:transparent;color:#000000;"center>(The Mother, 17 June 1953)~</span><ref>http://incarnateword.in/cwm/05/17-june-1953#p39</refcenter>

<div style="color:#000000;">(The Mother, 26 February 1951)</div>beauty of thoughts. The beauty of the action. The beauty in the work. So that nothing comes out of your hands which is not an expression of pure and harmonious beauty.

Spiritual beauty has a contagious power. <ref>http://incarnateword.in/cwm/0412/26-february-1951arts#p23p3</ref>

<div style=When a child is full of enthusiasm, never throw cold water on it, never tell him, "color:#000000;You know, life is not like that!">And if you know how to You should always encourage him, tell yourself a story in this wayhim, "Yes, and if it is truly beautifulat present things are not always like that, truly harmoniousthey seem ugly, truly powerful but behind this there is a beauty that is trying to realise itself. This is what you should love and well co-ordinateddraw towards you, this story will be realised in is what you should make the object of your dreams, of your lifeambitions." <ref>http://incarnateword.in/cwm/09/31-july-1957#p8</divref>

<span style="background-color:transparent;color:#000000;"center>(The Mother, 18 April 1956)~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/08/18-april-1956#p56</ref></u></spancenter>

Copy many beautiful things, but try even more to catch the emotion, the deeper life of things. <span style="background-color:transparent;colorref>http://incarnateword.in/cwm/12/arts#000000;">Let beauty be your constant ideal.The beauty of the soulp38</spanref>

<span style="background-color:transparent;color:#000000;"center>The beauty of sentiments~</spancenter>

<span style="background-color:transparent;color:#000000;">The beauty of thoughtsThe beauty of Why do you want to do the actionThe beauty in the workSo that nothing comes out of your hands which details? That is not at all necessary. Painting is not done to copy Nature, but to express an expression impression, a feeling, an emotion that we experience on seeing the beauty of pure Nature. It is this that is interesting and harmonious beautyit is this that has to be expressed, and it is because you have the possibility of doing this that I encourage you to paint. <ref>http://incarnateword.in/cwm/12/arts#p49</spanref>

<span style="background-color:transparent;color:#000000;"center>Spiritual beauty has a contagious power.~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/12/arts#p3</ref></u></spancenter>

<span style{|class="background-color:transparent;color:#000000;wikitable">Why do you want to do the details? That is not at all necessary. Painting is not done to copy Nature, but to express an impression, a feeling, an emotion that we experience on seeing the beauty of Nature. It is this that is interesting and it is this that has to be expressed, and it is because you have the possibility of doing this that I encourage you to paint.</span><span style="background-color:transparent#EFEFFF;colorwidth:#0066cc100%;"><u><ref>http://incarnateword.in/cwm/12/arts#p49</ref></u></span>|Read Summary of '''[[Aesthetic Sense]]'''

<span style="background-color:transparent;color:#000000;">There isDear reader, behind all things, a divine beautyif you notice any error in the paragraph numbers in the hyperlinks, a divine harmony: it is with this that we must </span><span style="background-color:transparent;color:#000000;">come into contact; it is this that we must expressplease let us know by dropping an email at integral.</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnatewordedu.in/cwm/12/arts#p60</ref></u></span>@gmail.com|}

{|class="wikitable" styleReferences= "background-color: #D1F7FF; width: 100%;"|'''Read Summary of [[Aesthetic Sense]]''' |}