Contents: By date
Index: Complete word list
Alphabetical index: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Special indexes: Stories ~ Ouspensky ~ Devotion ~ Non-duality ~ Action
Word | Year | Page | Description |
---|---|---|---|
East and West | 1965 | 238 D | Humanity rather than East and West: the bridge is an emotional one. |
East and West | See also: Bridge | ||
Eclipse | 1968 | 362 D | Significance of eclipse in Indian philosophy. |
Education | 1965 | 285 D | School at Ashram works on being and knowledge. |
Education | 1976 | 755 | Education of two kinds - spiritual uplift and language. Meaning of Vidya and Avidya. |
Education | 1976 | 770 | Gita and Upanishads as an aid to educating children. |
Education | 1977 | 816 | Education of children should teach them that if you want deep happiness, hard or difficult work is needed. |
Efficiency | 1962 | 51 D | The efficiency of the instructor (i.e. Realised Man) is so great that his attention is very free. |
Efficiency | 1962 | 58 D | Efficiency comes only after being trained; once you have learned from a better person, you will not do wrong. You will know right from wrong. |
Efficiency | 1974 | 659 D | Absolute is Rasa - the great ocean of sweetness. In meditation one takes a dive into this ocean and this produces attention, precision and efficiency in speech and actions. |
Efforts | 1962 | 72 D | Hard work produces something, but not what we need. Just need to discover where to look to find peace. |
Efforts | 1964 | 116 D | W. asks re essential effort. Efforts necessary till Buddhi pure, not beyond. |
Efforts | 1970 | 427 D | No grace without effort and discipline. |
Efforts | 1970 | 470 D | Use of force to make Chitta stay in a particular state does not succeed. |
Efforts | 1970 | 478 D | Answer to DC re ineffectual efforts. |
Efforts | 1972 | 537 D | Trying to look good outside but staying bad inside is wilful deception. See story of Imposter of the Prince of Avagarh on pages 537-538 D. |
Efforts | 1972 | 556 D | Individual makes little effort - greater effort is made by Param-Atman. |
Efforts | 1972 | 588 D | D.S. Effort always gives some sort of worry. When Dharana becomes habit and natural, it is effortless. |
Efforts | 1973 | 610 D | The important thing is confidence not effort. If you live in the present, the past and future would take care of themselves. |
Efforts | 1973 | 622 D | Any effort made on the way is itself a realisation of the way. All one can do is to make these little efforts from day to day. See story of Traveller with a small lantern (1) on page 622 D. |
Efforts | 1974 | 693 D | We need to transform our nature, but we cannot do it by our own efforts alone. The grace of Param-Atman is needed. |
Ego | 1961 | 11 D | Aim of discipline is to offer ego as sacrifice at the altar of wisdom |
Ego | 1961 | 14 D | Sacrifice of ego - H.H. advises on approach. Expansion of ego needed. |
Ego | 1963 | 91 D | Egocentric feeling diminished when affection for meditation increases. |
Ego | 1964 | 158 D | Relation of ego to Atman. |
Ego | 1965 | 228 D | I am not the ego, but the ego belongs to me; the Manas, the body, or the chair is not my Self but for my Self. |
Ego | 1970 | 471 D | Observer always remains same - modification happens to ego (Ahankar) because change is its very nature. See letter on pages 466-467 D. |
Ego | 1971 | 490 D | Three types of Ahankar (ego) - Sattvic, Rajasic, Tamasic. |
Ego | 1972 | 578 D | D.S. Ego prevents one admitting that everything is predestined and one is not the doer. See story of Bird on mast of ship on page 578 D. |
Ego | 1972 | 600 D | D.S. Remembering that man is only an instrument in the hand of God, and everyone has to play the role given to him, helps give freedom from ego. |
Ego | 1973 | 606 D | Individual ego's use is that of incentive to duty and appropriate behaviour. |
Ego | 1977 | 801 | Two ways in which ego can disappear - Anvaya and Vyatireka. |
Ego | 1977 | 802 | Ego creates artificial bodies when meeting people, according to what they imagine themselves and the other person to be. This is 'pretending' to meet. A real meeting is Self meeting Self. |
Ego | 1979 | 876 | In those of Tamasic nature, ego predominates. |
Ego | 1979 | 877 | Ego as a servant. Need to control, otherwise it will try to lead you astray. |
Ego | 1988 | 1026 | Ego must not be allowed to arise in the Society, otherwise divisions will manifest. When one subdues ego, new ideas to advance the work appear. |
Ego | 1989 | 1046 | Awareness should be focussed to observe whether the Self is being experienced as ego or pure Aham. |
Ego | 1991 | 1058 | One person thinks he is the wisest, cleverest, most efficient and best person for the job. The use of deliberate misinterpretation and hypocritical language creates confusion and causes war. |
Ego | See also: Ahankar | ||
Electricity | 1978 | 858 | Analogy in relation to our mantra. |
Electricity | 1978 | 862 | You can only increase power of Antahkaran to a proportionate degree by practice. Analogy of electricity supply. To get more power, you must ask your Guru to change the meter. |
Elements | 1965 | 255 D | Cosmic chariot where five elements are the horses. |
Elements | 1967 | 298 D | Phenomenal world arises from manipulation of five basic elements. |
Elements | 1967 | 299 D | Relationship of physical body to earth, air, fire, water and ether. |
Elements | 1967 | 307 D | Elements as basis of scientific work. |
Elements | 1970 | 423 D | New forms appear out of the will of the Absolute, and return to five elements. Example making table from wood. |
Elements | 1978 | 845 | Five elements of cosmos. The entire creation is Samashti. |
Elements | 1979 | 868 | Creation is made of five elements - Akasha, air, fire, water, earth. |
Elements | 1979 | 875 | Same in body and in cosmos. |
Elements | 1979 | 883 | Elements in creation: Akasha, air, fire, water, earth. |
Elements | 1979 | 918 | Elements responsible for the creation of an impression arise from the interaction of the individual and the world. |
Elements | 1979 | 931 | Progression from ethereal to solid. Unity possible amongst ethereal elements but not amongst solid. |
Elements | 1982 | 995 | The three bodies of the universe are made from nine elements - list of nine. |
Elements | 1989 | 1051 | Five elements Space, Air, Fire, Water and Earth are the Tamasic manifestation of the Tanmatras (the subtle form of the elements). |
Elements | 1991 | 1056-1057 | Five elements are source of all empirical knowledge, conveyed through the five senses and received as perceptions. The way in which they are received depends on the Gunas. |
Elephant | 1961 | 5 D | See story of Elephant and mahout. God is everywhere (1) on page 5 D. |
Elephant | 1962 | 44 D | Real elephant and felt elephant - in relation to fifth step of ladder. |
Elephant | 1964 | 145 D | Divine knowledge always meets with difficulties. Example of elephant going through Indian village and barking dogs. |
Elephant | 1974 | 660 D | Dedicate heart to Atman. If that is properly achieved in its simplicity, nothing else is important. See story of Elephant and crocodile on page 660 D. |
Emanation | 1970 | 455 D | Subtle body is an emanation of the causal body. |
Emotion | 1964 | 201 D | Ways of knowledge and emotion. Example of prison, the servant, and the jailor. |
Emotion | 1964 | 201 D | Intelligence of pure knowledge must work to bring about love of truth for emotion to work. |
Emotion | 1964 | 202 D | Emotional stream is eternal. Flow of water is dependent on demand. |
Emotion | 1965 | 218 D | H.H. emanates a stream of emotional content which binds you with him. |
Emotion | 1965 | 221-222 D | Way for emotionally predominant people is by faith and trust. |
Emotion | 1965 | 224 D | The domain of emotion is where conscience arises. |
Emotion | 1978 | 841 | Emotional v. intellectual type. See story of Two artists (5) on pages 841-842. |
Emotion | 1979 | 921 | Emotional acts create Rajas which is Vikshepa. |
Emotion | 1989 | 1032 | Sometimes people are carried away by passion or impetuousness after initiation, but soon lose interest and leave. The only course for them is rational knowledge to redress the balance. |
Emotional Centre | 1964 | 197 D | Buddhi works from emotional centre as well as from intellect. Once your emotional centre is properly charged, then it helps very much. |
Emotional Centre | 1964 | 198 D | The inner relation works through the emotional stream which is Eternal. |
Emotional Centre | 1965 | 226 D | Relation to Buddhi/Manas/Chitta/Ahankar. Works with great speed. |
Emotional Centre | 1965 | 241 D | Emotional centre and nature of experience in (Savikalpa) Samadhi. |
Emotional Centre | 1965 | 242 D | Real knowledge experienced only when intellectual and emotional centres unite. |
Emotional Centre | 1965 | 261 D | Those who work through emotional centre should not be given too much spiritual food, otherwise they risk indigestion. |
Emotional Centre | 1970 | 389 D | Comparison of meaning of Bhawana with Ouspensky's definition. Ailments of emotional centre in causal body. See story of Millionaire patient, and sweets on page 389 D. |
Emotional Centre | 1970 | 392 D | Bhawana emanates from causal level and stands between an activity and its consideration by Buddhi. |
Emotional Centre | 1970 | 395 D | Cleared by elimination of desires by Sattva. Example of water in glass bottle. Four divisions of Antahkaran. |
Emotional Centre | 1970 | 400 D | Necessity of discourses and knowledge of truth for predominantly emotional people to move on way. |
Emotional Centre | 1970 | 404 D | Realisation possible either by Bhawana (emotion) or by Viveka. However, since further enquiry based on the other way may be needed, the disciple should work on both ways. |
Emotional Centre | 1970 | 404 D | R. comments that Bhawana seems to be the equivalent of Higher Emotional Centre in our Western System. |
Emotional Centre | 1970 | 448 D | With emotional attitude, anything taken up and accomplished without attachment (devotional). |
Emotional Centre | 1970 | 454 D | Melting of heart - to bring heart to natural state. Nothing really happens because Ashuddha Ahankar has no reality. |
Emotional Centre | 1970 | 457 D | Different help needed for emotional and intellectual types. How to determine which type someone is. |
Emotional Centre | 1991 | 1059 | Long-standing members came together in the Study Society to serve its original aim. If their emotional centre serves that aim in any manner to their liking, there is nothing wrong. |
Emptiness | 1976 | 760 | Sunyata is emptiness: 'I am not remembering anything, I do not even know that I am meditating'. |
Emptiness | 1976 | 761 | Sunyata is emptiness, absolute lack of knowledge, under the influence of Tamas. Time spend in Sunyata is wasted. To lift the mind from Sunyata you take it towards Ananda. |
Emptiness | 1979 | 944 | Relationship of Param-Atman, Brahman and Atman. All three are empty space. |
Emptiness | See also: Void | ||
Ends and means | 1975 | 725 D | Different ends for different means. |
Energy | 1964 | 109 D | Recharging with energy through meditation. Spending less than one earns and raising level of being. |
Energy | 1964 | 109 D | In meditation rest in Sattva brings in relaxation, relieves tension or fatigue and helps re-create peace and bliss. |
Energy | 1964 | 114 D | Two half hours a day sufficient to give householder enough energy and Sattva to live and to develop. Only one store of energy, stored in subtle form. |
Energy | 1964 | 131 D | Timetable for meditation and ordinary work so as to save and restore energy. |
Energy | 1964 | 132 D | Meditation is as much for practical use as for spiritual use. It stills the mind, gives more energy for efficient and positive action, and can add to well-being. |
Energy | 1964 | 143 D | Energy stored in sex centre can be roused through Yoga, but not for Fourth Way. |
Energy | 1964 | 187 D | Energy e.g. of car engine/battery and recharging. Meditation re-charges energy, but use this energy for Atman. Form good habits. |
Energy | 1965 | 231 D | Energy comes from sleep and from proper meditation. |
Energy | 1965 | 239 D | Two half-hours of meditation provide enough energy. |
Energy | 1970 | 462-463 D | Description of Kundalini power or energy - its relation to meditation, and its use in the world. Can be put to good or bad use. |
Energy | 1972 | 564 D | Don't waste energy thinking about mistakes from previous actions - attend to next moment. |
Energy | 1972 | 591 D | D.S. Conserve energy through surrender to God. Give up responsibility and let Him carry it out. |
Energy | 1973 | 605 D | Sita in Ramayana represents fundamental energy - the possessor of energy is Param-Atman. Energy needs a vehicle. |
Energy | 1973 | 624 D | Having reached stillness of a deep dive in meditation one is never without energy and love. |
Energy | 1974 | 633 D | Stream of energy through universe (Samashti) is held by individual (Vyashti) like earthen pot. You take energy from main stream for daily affairs, exhaust it, refill, etc. |
Energy | 1974 | 633 D | Ordinary man knows only how to replace physical energy but doesn't get the best out of his life because of lack of subtle and causal rest. |
Energy | 1974 | 652 D | Connection of disciple and teacher and flow of energy. Analogy with supply of electricity to different houses. |
Energy | 1974 | 685 D | During meditation, no energy comes from outside. The subsidence of the energies in the body provides rest and we feel refreshed with energy available for all our actions. |
Energy | 1974 | 686 D | The reasons for loss of energy during the day are overwork, over-eating and over-sleeping. |
Energy | 1975 | 720 D | Rajas and Tamas use up energy, Sattva recovers and stores energy. |
Energy | 1975 | 728 D | Can be obtained from natural Samadhi which comes between desires but not usually tapped. |
Energy | 1976 | 765 | Ways of recouping energy that is used in attending to worldly duties. Sattvic rest is more powerful than rest in Tamas. |
Energy | 1979 | 938 | Being attached to finishing work you have started, causes loss of energy. Examples of factories, and a court of law. |
Energy | 1979 | 947 | Meditation puts one in touch with the source of energy. It also brings efficiency. |
Energy | 1979 | 948 | Through repetition of mantra, the power of Chetan Shakti tends to go up the spine. |
Energy | 1979 | 951 | Repetition of mantra connects us to the power of Samashti. Analogy of electric current. |
Energy | 1989 | 1031 | If people experience total unity for just a minute or two they reach the source of all energy. This leads to a happy and harmonious life. |
Energy | 1989 | 1034 | Eating, running and sleeping uses more breath than meditation and so consumes more energy. Refining the pranas through meditating saves energy and you will live longer. |
Energy | 1989 | 1042 | Remembering makes energy available. Energy acquired and stored through stillness. In activity one may forget the source of energy, but when you remember, the energy returns. |
Energy | 1989 | 1044 | Meditation transforms attention into pure consciousness which is the centre of energy. Regular practice increases the store of energy. |
Energy | 1993 | 1079 | When one comes out of meditation its stillness, extra energy and natural bliss are available, and these enable one to work with efficiency and precision. |
Energy | 1993 | 1080 | In stillness one is with the Self which is full of energy. Don't misuse this energy by inviting in guests such as ideas, desires, worries and expectations |
Enjoyment | 1971 | 483 D | Bhoga - enjoying richness of creation and getting a taste for it may lead to Moha (deep attachment). Avoided by Prem, true love of Absolute. |
Enlightenment | 1964 | 188 D | Unity is there, the Self which is real is all there; it is only a matter of Enlightenment. |
Enlightenment | 1988 | 1021 | Moment of enlightenment is spontaneous but disciple must first undo false knowledge. Two approaches: 'All this I am', 'There is nothing else but I' - Anvaya, Vyatireka. |
Enlightenment | 1992 | 1073 | Those who persist in their practice attain enlightenment which breaks the vicious circle of birth and death. One who seeks will find. |
Enlightenment | See also: Self-realisation | ||
Enneagram | 1968 | 360-361 D | Symbol used also in India and its relation to Laws of Three and Seven. |
Enneagram | 1975 | 729 D | Nine is perfect number in Hindu philosophy. |
Entanglement | 1970 | 470 D | Don't become drowned in other people's thoughts and circumstances. |
Entertainment | 1964 | 142 D | Try to put on better plays and better ways of entertainment to offer good influences. |
Equality | 1973 | 607 D | Everyone is unique, there can be no equality. The world means variety. Without differences the world would disappear into Param-Atman. See story of Mahatma who said 'There is no Mahatma like me' on page 607 D. |
Equilibrium | 1964 | 110 D | We need equilibrium to communicate properly. |
Equilibrium | 1972 | 537 D | Just as disturbance of equilibrium in the body causes disease, so in creation when the balance is upset, the forces of Param-Atman restore it. |
Equilibrium | 1975 | 710 D | In deep meditation and deep sleep there is a moment of equilibrium, but apart from this there will always be disturbances. Face them with detachment. |
Essence | 1962 | 55 D | Gunas determine the interplay between our activies and our nature, our Essence. |
Essence | 1962 | 66 D | Essence determines an individual's possibilities. Strong quality of essence leads a man to the Way. |
Essence | 1964 | 167 D | Essence one gets with birth; essence for next life is this plus what you collect in this life. 8,400,000 cycles of life. Only in human stage can good or bad be added to essence. |
Essence | 1964 | 176 D | Essence, which is responsible for our direction in life, can cause one Guna to predominate. |
Essence | 1965 | 262 D | Two types of influences accumulated in Samskar - one leads to activity, the other to non-activity. |
Essence | 1970 | 419 D | Certain experiences causally related to what was collected in essence in a previous life. |
Essence | 1970 | 455 D | Essence lies dormant in the causal body. |
Essence | 1972 | 548 D | Q. to J. re body, soul, essence and personality. 'Pratibha' is all three put together. |
Essence | 1979 | 914-915 | Samskar system - Prarabdha, Sancita and Kriyaman through which everyone gets result of what he has done previously. |
Essence | 1979 | 917 | Effect of good and bad company on essence. |
Essence | 1979 | 918 | The brilliance which is part of the impression is created by the Absolute. If Samskar is good the bliss within will respond to the brilliance. |
Essence | 1979 | 921 | Coverings of Antahkaran (Mal, Vikshep and Avaran) arise from Samskar. |
Essence | See also: Samskar | ||
Eternal | 1967 | 328 D | World is one and is governed by eternal rules - dharma. The wise conform to the rule of their own accord. |
Eternity | 1965 | 227 D | The Self lives in eternity. |
Eternity | 1968 | 362 D | Only Absolute or Atman is eternal. Changes such as birth and death are just appearances and not eternal, but law of change is eternal. |
Ether | See: Akasha | ||
Evil | 1962 | 48 D | Forces of evil always challenge the force of good. Whenever anybody takes a step to do good he has to face the forces of evil. |
Evil | 1977 | 808 | Evil is in eye of beholder: the way we look at the world. See story of H.H. and the erotic sculptures on page 808. |
Examination | 1965 | 271 D | Reference to R.'s test of spiritual knowledge at Rishikesh. |
Example | 1979 | 909 | Most important in teaching. |
Exhaustion | 1972 | 589 D | D.S. Surrender ego or individual intellect to get full activity and power, and avoid exhaustion which comes from failure. |
Exhaustion | 1979 | 915-916 | If people are overworked, music or meditation will send them to sleep so that they obtain rest in Tamas. |
Exhaustion | 1979 | 930 | Trying to do Sadhana for a longer time produces exhaustion. Increase slowly and make it natural. |
Exhaustion | See also: Fatigue | ||
Expansion | 1964 | 113 D | Distracting noises in meditation seem very harsh until one expands oneself. |
Expansion | 1964 | 119 D | When a disciple can expand his Being to the level of the subtle world, then he can have relations with the Realised Man in the subtle state. |
Expansion | 1964 | 120 D | Two ways to supplement expansion. |
Expansion | 1964 | 123 D | Have feelings of expansion before, not during meditation. All forces of the Absolute are embracing you from all sides. |
Expansion | 1964 | 144 D | Feeling and thought, can bring about expansion of oneSelf to encompass the entire Universe. Also see other version on page 143 D. |
Expansion | 1964 | 157 D | There has to be a feeling of expansion of the body so that it covers the whole Universe. |
Expansion | 1964 | 160 D | When you expand yourSelf and embrace everything around you, the distractions during meditation become just a part of you and their harshness disappears. |
Expansion | 1965 | 255-256 D | Feeling of expansion, cure for difficulties in meditation. Example of room made of glass, brick or steel. |
Expansion | 1965 | 259 D | Feeling of expansion, cure for difficulties in meditation. Example of room made of glass, brick or steel. |
Expansion | 1965 | 263-264 D | Cannot be created by physical activity. Expansion is through an idea which gives an impulse to the heart. Useful during day when not doing work involving attention. |
Expansion | 1977 | 801 | When the Ahankar has been expanded so much that it comprehends the complete Samashti, then the scope of personal ego vanishes completely because there isn't one. |
Expansion | 1979 | 896 | Expansion takes place in Antahkaran through the mantra, making the individual more universal. |
Expectation | 1964 | 122 D | Any experience during meditation will break the rhythm of the mantra. There should be no expectation even of bliss or expansion. |
Expectation | 1980 | 955-956 | New meditators can feel dejected because they have high expectations which are not fulfilled. The solution is to educate them to understand that meditation must be done for some time. |
Expectation | 1989 | 1033 | Sometimes people expect too much from meditation in a short period, and this causes tension. If they are persistent in practice and take an interest in the theory they will succeed. |
Expectation | 1989 | 1035 | Expectation is coloured by selfishness. An act of sacrifice aims at giving, without expectation of a similar act in return. |
Expectation | 1993 | 1081 | New meditators are often quite naturally overpowered by thoughts and expectations and this creates Vikshepa and leads to a tense atmosphere. |
Experience | 1962 | 54 D | Up to fourth step of ladder is preparation - beyond is experience. |
Experience | 1964 | 190 D | Experiences of miraculous nature which may come as a result of meditation should not be expressed. |
Experience | 1965 | 228 D | Self-realisation is a permanent experience. It is not a state. |
Experience | 1968 | 354 D | Forces of the subtle body are always available and can appear miraculous. But not used except in emergencies. |
Experience | 1971 | 511-512 D | Communication presupposes experience, example of grains of salt being dissolved into sea. |
Experience | 1972 | 547 D | Experience of Param-Atman through sound of mantra. See letter on page 546 D. |
Experience | 1972 | 566 D | D.S. The internal functions of mind must attach themselves to external senses for experience to take place. |
Experience | 1976 | 756 | Experiences relate to that which has already happened, so discussion of them won't help. From a spiritual point of view giving thought to what has happened in the past is useless. See story of Learned man and group discussion on page 756. |
Experience | 1978 | 827 | One cannot transmit an experience, only lead others to experience for themselves. |
Experience | 1978 | 832 | One cannot transmit an experience, only lead others to experience for themselves. |
Experience | 1980 | 977 | Only experience in relation to 'Who I am', What is this universe? Who is the Creator?', 'What are my responsibilities to the Creator, the universe and myself?' is helpful. |
Experience | 1980 | 980 | Atman being the experiencer, can't be experienced. Whenever there is any claim of beauty or touch it relates to Idam, not Aham. |
Experience | 1988 | 1019 | Single experience of unity of Vyashti with Samashti establishes life-long relationship. |
Experience | 1989 | 1037 | Experience of the world, which keeps changing, is through senses and mind. Experience of the Self arises when the other means of experience are transcended. See story of Indra discovers the limitations of the gods on pages 1037-1038. |
Experience | 1989 | 1038 | Sometimes people experience that their mind or intellect doesn't work. Who is it who knows this - the knower of mind, world, intellect? One has to conclude it is stillness. |
Experience | 1993 | 1077 | Experiences only true if they expand the individual to the universal. If an experience serves the personal and has a sense of self-importance it is Rajas or Tamas. |