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 |
|---|---|---|---|
| Waking | 1967 | 306 D | Sleep, dream and waking in spiritual and physical worlds. Most of humanity only physically awake. |
| Waking | 1970 | 388 D | Story of Lakshman's dive illustrates that the dream and the waking state are both illusions. See story of Lakshman's dive. Explanation on page 388 D. |
| Waking | 1979 | 880 | The world seen in waking state is a dream, Jagriti. |
| War | 1962 | 57 D | Wars in name of religion are the product of confusion in Buddhi. |
| War | 1965 | 258 D | War with Pakistan - H.H.'s response. |
| War | 1965 | 262 D | War with Pakistan. Impulse of Realised Man for goodwill. |
| War | 1967 | 319-320 D | War is a lesson for the ignorant, but for the wise man it is merely a drama. To organise good men towards harmony, as in war, is mere fantasy. |
| War | 1991 | 1058 | Causes of conflict and war are greed, power and pride. The remedy is consistency between thought, speech and action. |
| Water | 1965 | 240 D | If the water in the Ganges were Universal Atman, then water taken from the Ganges and put into a bottle would be the individualised self. |
| Water | 1965 | 241 D | Analogy of water in bottle refers only to physical body - when ignorance goes, body seen as illusion. |
| Water | 1967 | 325 D | Analogy of Ganges water and water in bottle. As long as we associate ourself with body, senses, Manas, Buddhi, desire, Ahankar, we are separated and bottled up. |
| Water | 1968 | 370 D | We cover ourselves with a multitude of desires which colour the Self. Analogy of red colour added to bottle of Ganges water. |
| Water | 1968 | 371 D | In truth there is no difference anywhere. If 100 bottles of Ganges water are brought together, there would be no difference other than in the design and shape of the bottle. |
| Water | 1970 | 385 D | God and Atman are similar, just as Ganges water in a bottle is the same as the water in the river. |
| Water | 1970 | 395 D | Pure light becomes coloured through the feeling of 'I and mine'. Example of water in a glass bottle being coloured by red substance or by mud. |
| Water | 1970 | 446 D | The nature of water is liquid and cool, but it can be made hot. Similarly, the natural state of Atman which is Anand, can be changed by seeking pleasure rather than Anand. |
| Water | 1970 | 462 D | People take water from Ganges in a bottle for holy purposes, but one cannot take all the water in the Ganges. One needs to keep coming back for more spiritual food. |
| Water | 1977 | 802 | If you dive deep in water and find something on the bottom, you cannot claim it without bringing it above the surface. The world is there for enjoyment, but without attachment. |
| Water | 1978 | 848-849 | Samashti and Vyashti. Example of reflection in water. Light is the same, whether water is coloured, dirty or pure. The only difficulty is with the water. |
| Water | 1988 | 1025 | Physical is limited and spiritual is unlimited. Example: water from a bottle poured into the Ganges becomes curative like the Ganges, but will develop germs if kept in the bottle. |
| Waves | 1976 | 759 | Prior to good and bad, there is the one who knows. That knower was always there. Good and bad have come up in between, like waves in the ocean. |
| Waves | 1978 | 860 | Analogy of stillness beneath waves in relation to consciousness. It's always there whether experienced or not just as it's always still beneath the waves. |
| Way(s) | 1962 | 43 D | After the fourth step the way becomes increasingly clear. See story of Traveller with a small lantern (5) on page 44 D. |
| Way(s) | 1962 | 49-50 D | The Vedas give three main systems for Self-realisation: Devotion, Knowledge and Action. The fourth system of Self-realisation is through meditation. |
| Way(s) | 1962 | 63 D | Four Ways. Origin of both systems must be the same. |
| Way(s) | 1964 | 113 D | Bhagavad Gita is the cream of all Indian knowledge. It contains four Ways: Knowledge, Devotion, Yoga, and Action. |
| Way(s) | 1964 | 114 D | In the Fourth Way, knowledge is essential. |
| Way(s) | 1964 | 120 D | If one is awakened by one of the Ways - of Knowledge, Devotion, Yoga, or Action - there is no question of going back. |
| Way(s) | 1964 | 130 D | Prana can be controlled by Yoga. This is a way to Self-Realisation, but it is different from our Way. |
| Way(s) | 1964 | 149 D | The Way is not the goal. The Way is to walk on. So walk on the Way till you reach the goal, the Absolute. |
| Way(s) | 1964 | 201 D | Ways of knowledge and emotion. Example of prison and the jailor. |
| Way(s) | 1965 | 221-222 D | Two types of disciple. Servant type who follows rules. Other type does everything of his own accord because of faith, respect, reverence and devotion. |
| Way(s) | 1965 | 234-236 D | Two ways and two types of disciple. Nourish each type accordingly. |
| Way(s) | 1965 | 251 D | Directions from Atman on way of love. |
| Way(s) | 1965 | 268 D | Go on one way earnestly. |
| Way(s) | 1965 | 279-280 D | Gita describes the three ways - Action, Love, Knowledge. |
| Way(s) | 1967 | 296 D | Devotion is the best of all ways but is the most difficult and rare. Off and on devotion is of no value. Atman is in everyone, so we should love everyone equally. |
| Way(s) | 1967 | 319 D | Both the ways of knowledge and experience are needed for unshakeable bliss. |
| Way(s) | 1968 | 361 D | Confluence of three rivers Ganga, Yamuna and Saraswati symbolises the three ways: Action, Love and Knowledge. |
| Way(s) | 1970 | 385 D | Thoughtfulness shows us the way. We can go ahead if the path is lit and we have strength in our feet. See story of Traveller with a small lantern (4) on pages 385-386 D. |
| Way(s) | 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. |
| Way(s) | 1970 | 448 D | The dangers of losing contact with one's own way, through association with another Guru who teaches a different path. |
| Way(s) | 1972 | 576 D | Householder's way - know that you are Absolute then no need to bypass worldly activities. Way of renunciation - withdraw completely from worldly life and activities. |
| Way(s) | 1972 | 594 D | Vedas describe all three ways of approach to the Absolute - Action, Knowledge, Devotion. |
| Way(s) | 1972 | 595 D | Three main ways: action, knowledge and devotion. None is better or worse than another. |
| Way(s) | 1973 | 612 D | Remembering Param-Atman is one way, service is another. They are not the only ways. See story of Man running to find Param-Atman (2) on page 612 D. |
| Way(s) | 1974 | 637 D | Three stages of our work - Shrawana, Manana and Nididhyasana where you stabilise through thinking - creates power to meet all situations. |
| Way(s) | 1974 | 648 D | Two streams of discourse at Mela - Bhakti and Adyatma (Atmaveda). |
| Way(s) | 1974 | 679 D | Advice to NH re leaving SES. If you give up one thing and adopt another the mind has a tendency to do it again, and you lose your way. |
| Way(s) | 1975 | 700 D | Liberation is the ultimate goal for those on the Vedantic path. Those on the path of Bhakti achieve liberation first before they go ahead and complete the theoretical knowledge. |
| Way(s) | 1975 | 717-718 D | Different ways of three types of people - action, knowledge, devotion. Realisation normally requires a unity of all three. |
| Way(s) | 1975 | 721 D | Ways of knowledge and of devotion - difficult to tread both simultaneously. Complete one way before going on to the other. |
| Way(s) | 1975 | 722 D | Although it's not possible to tread two ways simultaneously, yet those on the way of knowledge have some initial devotion and those on the way of devotion have some initial knowledge. |
| Way(s) | 1976 | 756 | Essence of the way of householder - thinking of Param-Atman all the time, seeing life as a drama. |
| Way(s) | 1977 | 810 | Surrender in Bhakti is to someone or something creating distance, but in the path of knowledge, reasoning leads to the realisation that one is the Absolute. |
| Way(s) | 1978 | 841 | Surrender necessary on all three ways - Jnana, Bhakti, Karma. |
| Way(s) | 1978 | 842 | Way of knowledge - 'there is nothing but God', way of devotion - 'God is in everything'. |
| Way(s) | 1978 | 853 | Those following path of Bhakti become liberated when they die. Those on the path of knowledge (Jnana) get liberated before death. |
| Way(s) | 1978 | 854 | Those on way of devotion accept first and know later, those on way of knowledge first know and then accept. See story of Two artists (5) on pages 841-842. |
| Way(s) | 1979 | 877 | Way of action only takes you to the goal when mingled with devotion. |
| Way(s) | 1979 | 889 | Trying to following several ways at once is not conducive to development of knowledge or being. |
| Way(s) | 1985 | 1010 | Knowledge and devotion. 'Purely intellectual logicalism' will create discord. |
| Way(s) | 1985 | 1011 | Balance between intellect and devotion brings depth: devotion offers nourishment to intelligence. Cut down on 'busyness'. |
| Way(s) | 1988 | 1017 | Three ways - action, devotion, knowledge. Everyone uses all three to some extent, but one may be predominant. |
| Way(s) | 1989 | 1030-1031 | Devotion and reason are complementary. Devotional people need some knowledge, and intellectuals need to put their knowledge into practice through devotional expression. |
| Way(s) | 1989 | 1050 | Re Christian meditation, importance of not mixing ways. Trying to influence people to leave their own system and go to another is like market-place advertising. |
| Way(s) | 1991 | 1065 | The way of devotion seems easy but total devotion is very rare. Knowledge is the sure way, but acceptance of truth does not always seem profitable. See story of Mahatma under the tamarind tree. Further explanation on page 1065. |
| Way(s) | 1992 | 1072 | True seekers enlighten themselves through enquiry, reason, devotion and meditation. |
| Way(s) | 1993 | 1083 | Relationship with teacher is developed through questions and practice. All the ways require the support of knowledge by which the teacher helps the disciple to make progress. |
| Wealth | 1970 | 393 D | Store of consciousness is a special kind of wealth - the more you take out the more is available. |
| Wife | See: Husband and wife | ||
| Will | 1962 | 46 D | Development of 'will' on the Nyaya ladder. |
| Will | 1962 | 48 D | Conscious man and common man have different types of will. Only the conscious man has the single will and can accomplish it. |
| Will | 1962 | 50 D | Attention can be controlled and held by will. |
| Will | 1962 | 65-66 D | Law of will in Western system - H.H. describes the equivalent concept in his system. |
| Will | 1967 | 292-293 D | Creation starts with will of Absolute. Manifested as grace. One who comes under the grace becomes an instrument for the will of the Absolute. |
| Will | 1970 | 454 D | The Will of the Self is mantra, and through pronouncing mantra everything is created. |
| Will | 1972 | 572 D | D.S. See both past and future as God's will, then you will be free of thoughts. You can either just believe in God (devotion) or go by the way of knowledge. |
| Will | 1978 | 861 | Arjuna's will to fight. Krishna removed ignorance - false love for kith and kin (Moha). |
| Will | 1989 | 1043 | True will concerns the truth; ordinary will concerns itself with worldly matters. |
| Wisdom | 1967 | 293 D | See the oneness of the whole of creation, experience the universal, realise the expansion, and in doing so you will become wise. |
| Wisdom | 1970 | 394 D | Intelligence and wisdom of wise man before it is expressed, is unfathomable. |
| Wisdom | 1970 | 453 D | How to preserve a big idea received through grace. |
| Wisdom | 1972 | 576-578 D | R. asks whether mathematicians and physicists could learn from Eastern wisdom. See story of Division of 19 cows on pages 576-577 D. |
| Wisdom | 1973 | 606-607 D | Mela talk on wisdom. It lives in the heart of all but ebbs and flows intermittently because we have kept Ahankar in the foreground and Param-Atman in the background. |
| Wisdom | 1973 | 608 D | Wisdom matures by giving time to reading holy books and to thinking of Param-Atman. |
| Wisdom | 1979 | 876 | Wisdom goads Jiv-Atman to go back to Param-Atman See story of Krishna and Sudama: Param-Atman and Jiva on page 876. |
| Wisdom | 1979 | 896 | Sanskrit saying that by discussion, understanding of wisdom arises. |
| Witness | 1970 | 437 D | Best type of person is he who is not attached to any of the Gunas but just witnesses everything. |
| Witness | 1972 | 587 D | D.S. By become a witness of your experience, suffering is eliminated. It is body and mind that suffers. Watch the body suffering, without identifying with it. |
| Women | 1967 | 321 D | Importance of understanding one's own nature. |
| Women | 1973 | 610 D | There are more similarities than dissimilarities between men and women. See story of Woman policeman on page 610 D. |
| Women | 1980 | 966 | Wife needs full information at initiation, and to be treated with equal honour. |
| Women | 1980 | 970 | Atman of man is the same as Atman of woman, but form, functions and natural aptitudes differ. |
| Wonder | 1970 | 430-431 D | If no wonder at beauty of creation, then some attachment prevails. Hold sense of wonder regardless of whether it is likeable or hateful, beautiful or ugly. See story of Holy Man and beautiful woman (1) on page 430 D. |
| Word(s) | 1962 | 34 D | 'In the beginning was the Word'. |
| Word(s) | 1964 | 137 D | A. suggests the Mantra is the Word of the Absolute, its rhythm that of creation. |
| Word(s) | 1964 | 194 D | Meaning more important than words. Even if Sanskrit translation impossible, language is no barrier in the field of experience. |
| Word(s) | 1974 | 687 D | Mantra is a word. If we ask what 'apple' is we cannot describe it - we can say 'fruit' or 'sweet' but that's not enough. Apple is apple. |
| Word(s) | 1979 | 868 | Shabda and creation. |
| Word(s) | 1979 | 883 | Meaning is not different from word, e.g. mango. See page 870. |
| Work | 1963 | 95 D | Discipline must become natural, then difficulties arising from demands at work vanish. |
| Work | 1964 | 132 D | One should not carry the burden of any work more than the allotted time. |
| Work | 1964 | 189 D | No show business, no glitter and no quick high pressure work is required. |
| Work | 1965 | 221 D | Outward work needs rules; for inner work the field is liberal. |
| Work | 1965 | 233 D | Work on the self and work for the neighbour and the work for the sake of the Work (universal work) are the three lines of work. |
| Work | 1965 | 239-240 D | Instruction to be active in the world. |
| Work | 1965 | 240 D | Work useful to Atman is OK. Sometimes useless work is needed because of circumstances - OK provided you know it's useless. |
| Work | 1965 | 258 D | Two types of work - limited and eternal. Great man can become limited by small demands. Refer problems to proper source. See story of Looking for a doctor on page 258 D. |
| Work | 1968 | 370 D | Three lines of work leading to knowledge of the Self: meditation, good company and the scriptures. |
| Work | 1970 | 472 D | Giving up feeling of authorship in one's activities helps develop attention. Otherwise practise attending regularly to what you most like doing. See letter page 468 D. |
| Work | 1971 | 497 D | If there's no idea of personality or ego, daily work becomes play and the play is due to love. |
| Work | 1971 | 502 D | Ananda is the happiness that comes from practice of knowledge through action and in perfection. A job well done. |
| Work | 1972 | 573-574 D | D.S. One should not renounce the work that has been given to one. That is ego. For centuries people have thought renunciation leads to Self-realisation, but it just leads to inertia. |
| Work | 1972 | 575 D | D.S. No work is bad. Whatever role you have you can work for perfection. The soldier's role is to kill. Example from Bhagavad Gita. See H.H. comment on page 599 D. |
| Work | 1974 | 636 D | One thing you have to be forgiven for is that you forget your longing during an active working day. |
| Work | 1974 | 637 D | Three stages in our work - Shrawana, Avarana and Niddhyasana which create power (Shakti) in one. |
| Work | 1974 | 661 D | Feel the presence of Self, then physical work and mental work is done well. The feeling of the Self brings attention. Analogy of master and servants. |
| World | 1963 | 96 D | Over vast ages the universe has seen ups and downs. When good thoughts and emotions arise, mankind develops. |
| World | 1965 | 239-240 D | Instruction to be active in the world. Do not withdraw. |
| World | 1967 | 301-302 D | Importance of playing one's part in real world. Don't resign from it - proper measure of meditation. |
| World | 1968 | 344 D | World troubles and tragedies: the power of help on the subtle level and higher levels if one raises one's own level. |
| World | 1972 | 576 D | If one knows one is Atman, there is no need to bypass worldly activity. |
| World | 1975 | 702 D | The world we see is nothing. Param-Atman is the cause of everything and is everything. |
| World | 1975 | 723 D | Only the physical world is governed by space, time and Gunas. |
| World | 1975 | 726 D | If you do anything however gloriously just to fulfil your worldly commitments, then union with Absolute - although already there - will not be experienced. |
| World | 1976 | 742 | When we know the truth about the world, it is no longer a burden to us. |
| World | 1976 | 744 | Actions which we don't need to hide from anyone are necessary for purification. |
| World | 1976 | 781 | The see-saw Sankalpa-Vikalpa, or vibrations in Manas, makes the world you experience. |
| World | 1977 | 791 | There are two worlds. Believers in Atman live in the conscious world, believers in Ahankar live in the unconscious world. |
| World | 1977 | 806-807 | Present moment is the immanent Absolute in which everyone can appreciate the Absolute. Past and future are involved with worldly affairs. |
| World | 1978 | 839 | Conflict between worldly pull and spiritual pull resolved by giving full attention to job in hand. |
| World | 1979 | 873 | Q. re overcoming worldly desires. H.H.: By practice one can acquire the power of knowing the utility of spiritual things, just as by practice one can learn to swim. |
| World | 1980 | 974 | Attend to the market and stillness equally. They are part of the same creation and both necessary. |
| World | 1980 | 977 | Nation needs free people with unbreakable bliss who can establish a good worldly life, and in whom both the material and spiritual sides are complete. |
| World | 1982 | 986 | World in a cloud which encircles the ever-shining sun. People are searching for spiritual guidance. Role of Study Society is to use knowledge and meditation to remove the cloud. |
| World | 1985 | 1010 | If you help the world, you will be happy and the world will be happy too. |
| World | 1989 | 1032 | It's not enough to presume that nothing belongs to me. The knowledge of who it belongs to is equally essential. The world is not going to disappear if you close yourself in a room. |
| World | 1992 | 1071 | Seeing the world as one's own family leads to good Samskar. It is the way to move from the limited to the infinite, from imperfection to perfection. |
| World | 1993 | 1084 | The physical world is merely an expression of consciousness. |
| World | See also: Universe | ||
| Worldly objects | 1964 | 138-139 D | Disillusion with worldly things - step two of ladder. |
| Worldly objects | 1974 | 663 D | Do not claim them but use them carefully to allow others to benefit from them. Example of traveller in railway carriage. |
| Worldly objects | 1989 | 1029 | The reason for not remembering unity with Param-Atman is the importance one attaches to things other than Atman. |
| Worlds | 1963 | 97 D | There are three worlds - the physical world, the world of Divine beings and the world of Truth. |
| Worlds | 1965 | 243 D | Knowledge of universe and inner world shows way of escape, but knowledge must be complete. |
| Worlds | 1967 | 306 D | Sleep, dream and waking up in spiritual and physical worlds. |
| Worlds | 1969 | 383 D | Both of the worlds Lakshman saw were Maya. See story of Lakshman's dive (2) on pages 382-383 D. |
| Worlds | 1970 | 388 D | Real world and illusion. |
| Worlds | 1970 | 468 D | No such thing as the 'world' from point of view of real existence. Mirage of the 'world' is due to certain conditions of light. Seen due to ignorance and only dispelled when ignorance gone. |
| Worlds | 1970 | 470 D | Fully Realised person sees all as Param-Atman and not the mirage we call the world. |
| Worlds | 1971 | 512 D | The physical world is connected through the vibrations of the subtle world. |
| Worlds | 1971 | 519 D | Only Param-Atman is real and the sensory world is unreal. Forgetting this is the biggest of all troubles. See story of Schoolboy and penknife on page 519 D. |
| Worlds | 1971 | 520 D | World is a great show staged by God. It is a crime to regard the world as everything and Param-Atman as nothing, and the punishment is to be imprisoned in this physical body. |
| Worlds | 1972 | 552 D | H.H. describes the expansion and dissolving of mind into unity while looking at nature as being three stages of the world - creation, maintenance and destruction. See letter on page 551 D. |
| Worlds | 1982 | 994 | Inner worlds are very extensive indeed. Steadiness of mind necessary for communication within. |
| Worship | 1972 | 599 D | Worship of God through everyday actions is necessary supplement to 'worship in a closed room'. See D.S. statement on page 573 D. |
| Worship | 1973 | 613 D | Acts of worship are a preliminary necessity but become redundant when close acquaintance with Param-Atman achieved. |
| Worship | 1974 | 663 D | Q. re use of ancient rituals of worship in world of today. H.H.: today's worship is holy action. |
| Wrong | See: Right and wrong |