You don't have to wait for something 'meaningful' to come into your life so that you can finally enjoy what you do. There is more meaning in joy than you will ever need. The 'waiting to start living' syndrome is one of the most common delusions of the unconscious state.
The world is so unhappy because it is ignorant of the true Self. Man’s real nature is happiness. Happiness is inborn in the true Self. Man’s search for happiness is an unconscious search for his true Self. The true Self is imperishable; therefore, when a man finds it, he finds a happiness which does not come to an end.
The squaring of the circle is a stage on the way to the unconscious, a point of transition leading to a goal lying as yet unformulated beyond it. It is one of those paths to the centre.
Kriya Yoga includes techniques that are entirely scientific, every step being based upon experimental realization. Yoga and science are inseparable, just as religion and science are necessary complements. The scientist sets the task of controlling the physical forces, whereas yogi is concerned with the mental forces. A scientist is an unconscious yogi whose mind works on external grooves. Yoga is an exact science based on immutable laws of nature.
In the products of the unconscious we discover mandala symbols, that is, circular and quaternity figures which express wholeness, and whenever we wish to express wholeness, we employ just such figures.
It is only through the psyche that we can establish that God acts upon us, but we are unable to distinguish whether these actions emanate from God or from the unconscious. We cannot tell whether God and the unconscious are two different entities. Both are border-line concepts for transcendental contents. But empirically it can be established, with a sufficient degree of probability, that there is in the unconscious an archetype of wholeness.
Man's unconscious... contains all the patterns of life and behaviour inherited from his ancestors, so that every human child, prior to consciousness, is possessed of a potential system of adapted psychic functioning.
A time comes when meditation stirs the unconscious mind and brings forward hidden impressions. It quickens the method of analyzing, understanding, and surveying the unconscious.
The greatest sin is to be unconscious.
The unconscious is the only available source of religious experience. This in certainly not to say that what we call the unconscious is identical with God or is set up in his place. It is simply the medium from which religious experience seems to flow. As to what the further cause of such experience might be, the answer to this lies beyond the range of human knowledge.
I direct my attention to the individual, to make him strong, to teach him that he himself is divine, and I call upon men to make themselves conscious of this divinity within. That is really the ideal --conscious or unconscious --of every religion.
One evening after my brother disciple and I had walked thirty miles in the mountains, we stopped to rest two miles beyond Kedarnath. I was very tired and soon fell asleep, but my sleep was restless because of my extreme fatigue. It was cold and I did not have a blanket to wrap around me, so I put my hands around my neck to keep warm. I rarely dream. I had dreamt only three or four times in my life, and all of my dreams had come true. That night I dreamt that the devil was choking my throat with strong hands. I felt as though I were suffocating. When my brother disciple saw my breath rhythm change and realized that I was experiencing considerable discomfort, he came to me and woke me up. I said, Somebody was choking my throat! Then he told me that my own hands were choking my throat. That which you call the devil is part of you. The myth of the devil and of evil is imposed on us by our ignorance. The human mind is a great wonder and magician. It can assume the form of both a devil and a divine being any time it wishes. It can be a great enemy or a great friend, creating either hell or heaven for us. There are many tendencies hidden in the unconscious mind which must be uncovered, faced, and transcended before one intends to tread the path of enlightenment.
When the senses are well-controlled and withdrawn from contact with the objects of the world, then sense perceptions no longer create images in the mind. The mind is then trained in one-pointedness. When the mind no longer recalls thought-patterns from the unconscious, a balanced state of mind leads to a higher state of consciousness. A perfect state of serenity established in sattva is the highest state of enlightenment. The practice of meditation and non-attachment are the two keynotes. A very firm conviction is essential for establishing a definite philosophy of life.
Happiness is a state of which you are unconscious. The moment you are aware that you are happy, you cease to be happy.
Dream analysis stands or falls with [the hypothesis of the unconscious]. Without it the dream appears to be merely a freak of nature, a meaningless conglomerate of memory-fragments left over from the happenings of the day.
Careful vigilance and observation lead the student to study the incoming thoughts from the unconscious mind. The yogis recall all their samskaras, watch them, examine, and even select and reject them according to their need. Those thought patterns that are disturbing are rejected by the yogis, and those that are helpful are strengthened. A deep study of these three states-waking, dreaming, and sleeping-reveals that, with the help and practice of yoga nidra, one can go beyond all the levels of the unconscious.
Our unconscious is the key to our life's pursuits.
Meditation is the alchemy of transforming. The unconscious into the conscious. It gives you a tremendous power, far greater than anger, greed, and lust.
Much of the evil in the world is due to the fact that man in general is hopelessly unconscious.
The angel personifies something new arising from the deep unconscious.
Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is. At all counts, it forms an unconscious snag, thwarting our most well-meant intentions.
More and more we try to effect an adaptation to life by means of external gadgets, and attempt to solve our problems by conscious thinking rather than unconscious 'know-how'. This is much less to our advantage than we like to suppose.
If a union is to take place between opposites like spirit and matter, conscious and unconscious, bright and dark, and so on, it will happen in a third thing, which represents not a compromise but something new.
The best indicator of your level of consciousness is how you deal with life's challenges when they come. Through those challenges, an already unconscious person tends to become more deeply unconscious, and a conscious person more intensely conscious. You can use a challenge to awaken you, or you can allow it to pull you into even deeper sleep. The dream of ordinary unconsciousness then turns into a nightmare.
The difference between the "natural" individuation process, which runs its course unconsciously, and the one that is consciously realized is tremendous. In the first case, consciousness nowhere intervenes; the end remains as dark as the beginning. In the second case, so much darkness comes to light that the personality is permeated with light and consciousness necessarily gains in scope and insight. The encounter between conscious and unconscious has to ensure that the light that shines in the darkness is not only comprehended by the darkness, but comprehends it.