... it finds the impressions of its past or persistent habits of mind and experiences,—for all have left their mark on our subconscious part and have there a power of recurrence. In its effect on our waking self this recurrence often takes the form of a reassertion of old habits, impulses dormant or suppressed, rejected elements of the nature, or it comes up as some other not so easily recognisable, some... the symbolic dreams, a strong bearing on our own inner and outer life or the life of others, reveal elements of our or their mental being and life-being or disclose influences on them of which our waking self is totally ignorant; but sometimes they have no such bearing and are purely records of other organised systems of consciousness independent of our physical existence. The subconscious dreams constitute... clarities of vision and other more luminous and concrete ways of communication developed by the inner subliminal cognition when it gets into habitual or occasional conscious connection with our waking self. The subliminal, with the subconscious as an annexe of itself,—for the subconscious is also part of the behind-the-veil entity,—is the seer of inner things and of supraphysical experiences; the surface ...
... practical Vedanta. This transcendence & dissolution may result either in loss of the waking self & relapse into some sleepbound principle, undifferentiated Prakriti, sushupta Purusha, Sunyam Brahma (Nihil), etc or in loss of the world self in Parabrahman or in Page 356 universalisation of the waking self & the joy of God's divine being in & beyond the world, Amritam. The last is the goal ...
... which surround the little field of our waking self with a wide circumconscient existence of which our mind and sense catch only a few indications. The old Indian psychology expressed this fact by dividing consciousness into three provinces, waking state, dream-state, sleep-state, jāgrat, svapna, suṣupti; and it supposed in the human being a waking self, a dream-self, a sleep-self, with the supreme ...
... while he lives in this body; what he calls rest is only a change of occupation or a shifting of the action from the waking to the subliminal sleep-consciousness which is always at work behind the waking self. Neither is death the rest he seeks; for death, like sleep, is only a shifting of the habitation, a transference of activity to another field. It is no more rest than the passing of a labourer reaping... realised by the mind in all its parts in order to be possessed, whether in action or in inaction, in withdrawal from life or possession & mastery of life, by this outer consciousness which we call our waking self as it is eternally possessed in our wide & true effulgent spiritual being which lives concealed behind the clouded or twilit shiftings of our mental nature and our bodily existence. Page 505 ...
... finds the impressions of its past or persistent habits of mind and experiences, — for all have left their mark on our subconscious part and have there a power of recurrence. In its effect on our waking self this recurrence often takes the form of a reassertion of old habits, impulses dormant or suppressed, rejected elements of the nature, or it comes up as some other not so easily recognisable, some... strong bearing on our own inner and outer life or the life of others, reveal elements of our or their mental being and life-being or Page 235 disclose influences on them of which our waking self is totally ignorant; but sometimes they have no such bearing and are purely records of other organised systems of consciousness independent of our physical existence. The subconscious dreams ...
... surround the little field of our waking self with a wide circumconscient existence Page 519 of which our mind and sense catch only a few indications. The old Indian psychology expressed this fact by dividing consciousness into three provinces, waking state, dream-state, sleep-state, jāgrat, svapna, suṣupti ; and it supposed in the human being a waking self, a dream-self, a sleep-self, with ...
... subconscient in our total existence,—the subconscient, so seeming and so called by us because it is a concealed consciousness,—and what a small and fragmentary portion of our being is covered by our waking self-awareness. We arrive at the knowledge that our waking mind and ego are only a superimposition upon a submerged, a subliminal self,—for so that self appears to us,—or, more accurately, an inner being... clarities of vision and other more luminous and concrete ways of communication developed by the inner subliminal cognition when it gets into habitual or occasional conscious connection with our waking self. The subliminal, with the subconscious as an annexe of itself,—for the subconscious is also part of the behind-the-veil entity,—is the seer of inner things and of supraphysical experiences; the surface ...
... apparently inaccessible "reaches of being which descend into the profoundest depths of the subconscient and rise to highest peaks of superconscience, or which surround the little field of our waking self with a wide circumconscient existence of which our mind and sense catch only a few indications." 1 As a matter of fact, following the ancient Wisdom of the Upanishads, 2 we can broadly... state beyond or the 'ultimate state' (turīya). Corresponding to these four states of our existence, we have in us four selves or rather the four-fold status of the one Self that is Brahman: the waking self or Vaiśvānara, the Waker; the dream-self or Taijasa, the Dreamer; the sleep-self or Pr ā jña, the Sleeper; and finally the supreme or absolute self of being, the Fourth (caturtha), the ...
... finds the impressions of its past or persistent habits of mind and experiences,—for all have left their mark on our sub-conscious part and have there a power of recurrence. In its effect on our waking self this recurrence often takes the form of a reassertion of old habits, impulses dormant or suppressed, rejected elements of the nature, or it comes up as some other not so easily recognisable, some... waking state, to cloud or confuse our consciousness and disturb our poise and balance. The animal propensities, the passions and cravings of the lower nature, when renounced or repressed by the waking self, sink into the Subconscient and bide their time for a vindictive eruption. Page 180 That is why, in spite of our best efforts, the old Adam often takes us by surprise and knocks down ...
... Page 93 self far exceed the limits of any such definition. It includes an action not only immensely superior in capacity, but quite different in kind from what we know as mentality in our waking self. We have therefore a right to suppose that there is a superconscient in us as well as a subconscient, a range of conscious faculties and therefore an organisation of consciousness which rise high ...
... their immortal dance. The poet visits that marvellous source in his superconscient mind and brings to us some strain or some vision of her face and works. To find the way into that circle with the waking self is to be the seer-poet and discover the highest power of the inspired word, the Mantra. Page 240 × In the ...
... his sevenfold ignorance; of the temporal by growing into his eternal being with its pre-existence and subsequent existence in Time; of the psychological by enlarging his self-knowing beyond the waking self into the subconscient and superconscient; of the constitutional by realising his spiritual being and its categories; of the cosmic by discovering his timeless self; of the egoistic by Page 499 ...
... all to the same movement or the same stage of your spiritual life; they are initial movements of the consciousness to become aware of your inner being which was veiled, as in most, by the outer waking self. There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical con ...
... Brahman, this Self and Omnipresent Lord of things, is also that which contains all evolution and determines every object and force evolved by Prana out of original matter. Brahman is Vaisvanor, the Waking Self, in whom is contained and by whom exists all this evolution of physical Page 274 world; Brahman is Taijasa, the Dream Self, in whom is contained and by whom exists all the psychical evolution ...
... ignorance; for the two are bound up together. Our psychological ignorance consists in a limitation of our self-knowledge to that little wave or superficial stream of our being which is the conscient waking self. This part of our being is an original flux of formless or only half-formulated movements carried on in an automatic continuity, supported and held together by an active surface memory and a passive ...
... persistent habits of mind and experiences, — for all have left their mark on our subconscious part and have there a power of recurrence." 2 The effect of this subconscious resurrection on our waking self is simply disastrous. For, as the Mother has pointed out, "All the desires that have been repressed without being dissolved, — and this dissociation can only be arrived at after numerous ...
... purview. "The rest is hidden behind in subliminal reaches of being which descend into the profoundest depths...and rise to highest peaks of superconscience, or which surround the little field of our waking self with a wide circumconscient existence of which our mind and sense catch only a few indications." 1 The ancient Indian wisdom expressed this fact by dividing our consciousness into three, or rather ...
... clarities of vision and other more luminous and concrete ways of communication developed by the inner subliminal cognition when it gets into habitual or occasional conscious connection with our waking self. The subliminal... is the seer of inner things and of supraphysical experiences; the surface subconscious is only a transcriber. It is for this reason that the Upanishad describes the subliminal ...
... in our total existence, — the subconscient, so seeming and so called by us because it is a concealed consciousness, — and what a small and fragmentary portion of our being is covered by our waking self-awareness. We arrive at the knowledge that our waking mind and ego are only a superimposition upon a submerged, a subliminal self, — for so that self appears to us, — or, more accurately, an inner ...
... mentality or sleep or subconscious mentality. The subliminal consciousness includes an action not only immensely superior in capacity, but quite different in kind from what we know as mentality in our waking self. Similarly, the phenomena which are superconscient rise high above that psychological stratum to which we give the name of mentality. All these phenomena, including what can be called the phenomena ...
... the subliminal self far exceed the limits of any such definition. It includes an action not only immensely superior in capacity, but quite different in kind from what we know as mentality in our waking self. We have therefore a right to suppose that there is a superconscient in us as well as a subconscient, a range of conscious faculties and therefore an organisation of consciousness which rise high ...
... "These have sometimes...a strong bearing on our own inner and outer life or the life of others, reveal elements of our or their mental being and life-being or disclose influences on them of which our waking self is totally ignorant..." (The Life Divine, p. 424) There is also a category of dreams which may be called 'pre-monitory' or 'previsional'. If there is no interference of the constructing ...
... years." Indra stayed with Prajapati for the next thirty-two years and then approached Him once again. Prajapati gave a fuller explanation this time. "I have already told you," He said, "about the waking self. But the person that moves about in the dream-state is the one to be glorified. He is the Self, He is the Immortal, the Fearless, the Supreme Reality." Indra was satisfied and he started going ...
... the symbolic dreams, a strong bearing on our own inner and outer life or the life of others, reveal elements of our or their mental being and life-being or disclose influences on them of which our waking self is totally , ignorant; but sometimes they have no such bearing and are purely records of other organised systems of consciousness independent of our physical existence.”² ¹ The ...
... experience of self and things, memorising less, using still less for knowledge and action. What we reject, Nature stores and uses in our development, for the most part by her subconscious action. Our waking self is only a superimposition, a visible summit; the great body of our being is submerged or subliminal.—The subliminal self perceives, remembers, understands, uses all that we fail to perceive, remember ...
... subliminal self far exceed the limits of any such definition. It includes an action not only immensely superior in capacity, but quite different in kind from what we know as mentality in our waking self. We have therefore a right to suppose that there is a super-conscient in us as well as a subconscient, a range of conscious faculties and therefore an organisation of consciousness which rise high ...
... plane that all happened of which you speak, the peace and the ecstasy, the vy ā kulat ā [passionate eagerness] and the tears, the talk of Sahana and Sachin and the rest, and it was not your waking self, but the inner being—or part of it, the inner or true vital moved by the psychic consciousness,— that wept these tears and had this experience of ecstasy and peace. In your former experiences you ...
... persistent individuality the one universal Person, the Transcendent, the Eternal. In the Ignorance it is always a broken and distorted reflection because the crest of the wave which is our conscious waking self throws back only an imperfect and falsified similitude of the divine Spirit. All our opinions, standards, formations, principles are only attempts to represent in this broken, reflecting and distorting ...
... subconscient in our total existence,—the subconscient, so seeming and so called by us because it is a concealed consciousness,—and what a small and fragmentary portion of our being is covered by our waking self-awareness. We arrive at the knowledge that our waking mind and ego are only a superimposition upon a submerged, a subliminal self,—for so that self appears to us,—or, more accurately, an inner being ...
... rebirth and to make a better and more rapid use of rebirth itself for a yet higher mental and spiritual development. But even so, in the physical being which still determines the greater part of our waking self, we act without definite consciousness of the worlds or planes which are the sources of our action. We are aware indeed of the life-plane and mind-plane of the physical being, but not of the life-plane ...
... receive its experiences and report them to the physical consciousness. Sushupta Samadhi, the third stage, is when the whole physical consciousness, at least that part of it which belongs to the waking self, is asleep. When we are in deep sleep we think that nothing is going on in us; but that is a mistake. Consciousness is active all the time. But no report comes from it to the physical mind. In Sushupta ...
... hidden behind in subliminal reaches of being which descend into the profoundest depths of the subconscient and rise to highest peaks of superconscience, or which surround the little field of our waking self with a wide circumconscient existence of which our mind and sense catch only a few indications." 1 Is it then any wonder that we act and think and move about as so many veritable som ...
... Messengers from our subliminal greatnesses, Guests from the cavern of the secret soul. Into dim spiritual somnolence they break Or shed wide wonder on our waking self, Ideas that haunt us with their radiant tread, Dreams that are hints of unborn Reality, Strange goddesses with deep-pooled magical eyes, Strong wind-haired ...
... apparently inaccessible "reaches of being which descend into the profoundest depths of the subconscient and rise to highest peaks of superconscience, or which surround the little field of our waking self with a wide circumconscient existence of which our mind and sense catch only a few indications." (Sri Aurobindo, The Synthesis of Yoga, pp. 498-99) (italics author's) Now, through ...
... symbolic dreams, a strong bearing on our own inner and outer life or the life of others, reveal elements of our or their mental being and life - being or disclose influences on them of which our waking self is totally ignorant; but sometimes they have no such bearing and are purely records of other organised systems of consciousness independent of our physical existence... 1 There is a mi ...
... appearance belie his mental stature; he was a kara-sadrsa-prajña, a tall figure of a man. One would often find him seated in a meditative pose, gathered silently within. When he came back to his waking self he would sometimes impart to those around him something of the knowledge he had gained in the world of thought or of his experiences in the inner worlds. He had a sister, Sudhira, who was also well-known ...
... thinking, feeling, sleeping—in all states of being and all modes of its operation—one abides in a perfect union and identification with the Divine. As the Divine has not to abrogate or annul his waking self to realize His transcendent immobility, or forfeit His luminous silence and stillness to engage in world-action, so the individual who has realized an integral union with Him, has not to labour under ...
... powers that are really the "messengers, the occult gods" who awake humanity to the beauty and truth of things: Into dim spiritual somnolence they break Or shed wide wonder on our waking self, Ideas that haunt us with their radiant tread, Dreams that are hints of unborn Reality, Strange goddesses with deep-pooled magical eyes, Strong wind-haired gods carrying harps ...
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