1.011 - Hud

0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
- and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point Huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
One day, we were like this first man in the great, stridulant night of the Oyapock. Our heart was beating with the rediscovery of a very ancient mystery - suddenly, it was absolutely new to be a man amidst the diorite cascades and the pretty red and black coral snakes slithering beneath the leaves. It was even more extraordinary to be a man than our old confirmed tribes, with their infallible equations and imprescriptible biologies, could ever have dreamed. It was an absolutely uncertain 'quantum' that delightfully eluded whatever one thought of it, including perhaps what even the scholars thought of it. It flowed otherwise, it felt otherwise. It lived in a kind of flawless continuity with the sap of the giant balata trees, the cry of the macaws and the scintillating water of a little fountain. It 'understood' in a very different way. To understand was to be in everything. Just a quiver, and one was in the skin of a little iguana in distress. The skin of the world was very vast.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
KHudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time KHudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 KHudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.
Ten years after his coming to Kamarpukur, KHudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place KHudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.
It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the dream at Gaya he was given the name of Gadadhar, the "Bearer of the Mace", an epithet of Vishnu. Three years later a little sister was born.
--
^Hriday's mother was the daughter of Sri Ramakrishna's aunt (KHudiram's sister). Such a degree of relationship is termed in Bengal that of a "distant nephew".
--- SRI RAMAKRISHNA AS A PRIEST

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
SHudders below into sunless depths, along chasms
unending,

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
His nature sHuddered in the Unknown's grasp.
In a moment shorter than death, longer than Time,

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he sHuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Only, the religious spirit has to be bathed and purified and enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing the one thing needfulTamevaikam jnatha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind and life and body let there be a luminous catholicity, let these organs and instruments be trained to see and compare and appreciate the variety, the numberless facets which the one Spirit naturally presents to the human consciousness. Ekam sat viprh baHudh vadanti. It is an ancient truth that man discovered even in his earliest seekings; but it still awaits an adequate expression and application in life.
II

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
Chakra: center of consciousness. 1) The crown of the head (sahasradala), 2) between the eyebrows (ajna), 3) the throat (visHuddha), 4) the heart (anahata) 5) the navel (manipura), 6) the abdomen (svadhishthana), 7) the base of the spine (muladhara).
Rue Lemercier.

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
They tried, fought, operated: no movement, nothing moved. Then one day they declared him dead (by the way, according to doctors, when the body dies the heart beats on faintly for a few seconds; then it stops and its all over). In his case, those faint beats (not strong enough to pump blood) continued for half an hour the kind of heartbeats typical of the trance state. (They all seem to be crassly ignorant! But anyway, it doesnt matter.) And they all said, even the doctors, Oooh, he must be a great yogi, this only happens to yogis! I have no idea what they mean by that. But I do know that although those heartbeats arent strong enough to pump blood through the body (thus putting the body into a cataleptic state), they do suffice to maintain life, and thats how yogis can remain in trance for months on end. Well, I dont know what type of doctors they are (probably very modern), but theyre ignorant of this fact. Anyway, according to them he had those pulsations for half an hour (normally they last a few seconds). All right. Hence their remarks. And he was here the whole while, immutable. Then suddenly I felt a kind of sHudder; I lookedhe was gone. I was busy and didnt note the time, but it was in the afternoon, thats all I know. Later I was told that they had decided to cremate him, and had done so at that time.
The violence of the accident had brutally exteriorized him, but when it happened he must have been thinking of me with trust. He came and didnt budgehe never knew what was happening to his body. He didnt know he was dead! And if.
--
Because they cremated him he was abruptly (Mother violently sHudders) and violently thrown into contact with the destruction of the bodys form.4 It must have been the life of the form; when hurled so brutally out of the body, the life of the form must have thrown itself at him! So of course.
(silence)

0 1962-07-18, #Agenda Vol 03, #The Mother, #Integral Yoga
I dont know how I looked (I was enjoying myself enormously), but she must have felt something (she didnt say a word), she must at least have felt something strange because a sHudder went through her being. And I was told that when she left, she said, I may come back before I leave, but I wont ask to see Mother! (Mother laughs.)
But It was blueall blue. And That said, Little children dont know what theyre talking about.

0 1963-02-15, #Agenda Vol 04, #The Mother, #Integral Yoga
And naturally this time around, when I started translating it came back. At first there was a sHudder (Mother makes a gesture of stiffening). Then I told myself, Havent you got beyond that! And I let myself flow into the thing. Then I had a series of nights with Sri Aurobindo so marvelous! You understand, I see him constantly and I go into that subtle physical world where he has his abode; the contact is almost permanent (at any rate, thats how I spend all my nights: he shows me the work, everything), but still, after this translation of Savitri he seemed to be smiling at me and telling me, At last you have understood! (Mother laughs) I said, It isnt that I didnt understand, its that I didnt want it! I didnt want, I dont WANT things to be like that any more, for thousands of years I have wanted things to be otherwise!
The night before last, he had put on a sari of mine. He told me (laughing), Why not? Dont you find it suits me! I answered, It suits you beautifully! A sari of brown georgette, lustrous bronze, with big golden braid! It was a very beautiful sari (I used to have it, it was one of my saris), and he was wearing it. Then he asked me to do his hair. I remember seeing that the nape of his neck and his hair had become almost luminoushis hair was never quite white, there was an auburn shimmer to it, it was almost golden, and it stayed that way, very fine, not at all like the hair people have here. His hair was almost like mine. So while I was doing his hair, I saw the luminous nape of his neck, and his hair, so luminous! And he said to me, Why shouldnt I wear a sari!

0 1963-09-21, #Agenda Vol 04, #The Mother, #Integral Yoga
This is how it happened: the other day, the doctor brought some canaries, a cage of canaries to show me. All over the world, canaries whistle, they come and go and are very active but here, nothing at all! The doctor put the cage on the window sill and I came near to see themthey were absolutely dumb, Huddled at the bottom of their cage as though paralyzed. I tried to whistle (I could whistle very well in the past): not a sound! Then I was kindly told, You cant whistle any more, you cant sing any more, and soon you wont be able to speak any more. Voil.
I must have a funny effect on animals, because the other day, little M. came to see me with a tiny squirrel in a padded box (it was a very tiny thing). He took it out of its box and showed it to me; I stroked itgone! Asleep in trance!

0 1967-02-08, #Agenda Vol 08, #The Mother, #Integral Yoga
Yesterday evening, something amusing happened. I received some soups from Japan. It was all written in Japanese, impossible to read. When the doctor came (he comes every evening), I asked him, Would you like to try a Japanese soup? And I gave him a packet to take with him. Yesterday evening, when he came back, I asked him, Did you taste the Japanese soup? He said, Its shellfish soup, and he added, Its not good for you. I asked him, Why is it not good for me? (I asked him just for information, to know what my illness was(!), why I couldnt eat shellfish?) He answered me, Oh, you would have an allergic reaction. Then I looked at him and, with great force, said to him, I have NO allergic reactions. (Mother laughs) The poor man! He gave a sHudder and he is down with fever!
Its true that now, as soon as the nerves (but you know, its an observation of every second), as soon as the nerves start protesting and it happens very often when they are interested in a sensation: they become interested in a sensation, they concentrate and follow it, then suddenly, it exceeds (how should I put it?) the amount they are used to considering as pleasant (it can be put that way), so theres a slight tipping over and they start going wrong, they start protesting. But if there is observation, there is the action of the inner mentor that tells them, Now, all sensations can be borne almost to their maximum: its quite simply a bad habit and a lack of plasticity. Remain calm and you will see. (Something of the sort.) Then they are docile, they stay calm, and everything smoothes out. Smoothes out, and then the allergic reaction is over. So I think Ive learned the knack! Thats why I answered the doctor with such force.

0 1968-05-29, #Agenda Vol 09, #The Mother, #Integral Yoga
What an idea! The guru turned into a super-teacher! As it is, the idea of the guru makes me sHudder, but a super-teacher guru, oh, how horrible!
The amount of nonsense they must speak among themselvesfrightful.

0 1969-05-17, #Agenda Vol 10, #The Mother, #Integral Yoga
[Pavitra left some very interesting memoirs of his conversations with Sri Aurobindo and Mother in 1925 and 1926, which unfortunately were barbarously mutilated (with whole pages torn away, almost a third of Pavitra's notebooks) by his closest collaborator, under the pretext that it would be "better left unsaid." We sHudder to think what would have been the fate of this Agenda had it come into the hands of those same "collaborators." As Mother remarked in Agenda V of October 14, 1964: "They cut out and remove all that bothers them and leave only what suits them." Thus invaluable treasures disappeared.
(See Sri Aurobindo, Conversations avec Pavitra, Fayard, 1972.)]

0 1969-11-29, #Agenda Vol 10, #The Mother, #Integral Yoga
But in your case its your mission, you understand. I dont know how to explain. I always, always see you in direct and constant contact with with this Consciousness expressing itself; so when it reaches the mental level, youre as if arranging pawns on a chessboard. Ive looked very, very often: its indispensable, its an indispensable work, and extremely useful. Naturally, my body, too, might say, If instead of seeing all these people I were all the time like this (gesture Huddled in the Lord), working to hasten the transformation, it would be very pleasant! For you too, its like that, but were here to do something. Thats it. And its a certainty, a certainty because several times when things became critical, I have told the Lord, There, its for You to decidewhe ther to stay on or to go and rest blissfully. And the answer has ALWAYS, always been the same: Theres work to be done.
We are here because we were sent to do the work, and as long as work is necessary, we must do it. When its time for the work to stop, we will be free to go and rest blissfully

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
A leader of a Huddled human mass
Herding for safety on a dangerous earth,
--
Its Huddled waves and foam of consciousness ran
Pressing and eddying through a narrow strait,

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
They build our Huddled structures of self-will
And the ill-lighted mansions of our thought,
--
Quiver, awake, and sHudder with ecstasy.
47.28

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
And, drawing panic to a sHuddering kiss
Twixt the magnificence of her fatal breasts,

03.02 - Aspects of Modernism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Intimately connected with relativity and multiplicity is the principle of fragmentation or atomism (perhaps one should now say electronism)that forms another characteristic element of modernism. The universe, on a final analysis, is now found to be a concourse of vagrant electric charges. Even likewise, human personality too has no longer its old-world character and consistency of being made of one undivided piecea monolithic structure; it is a composite of innumerable personalities, big and small, apparent and hidden, all Huddled together in a case called the body, which itself is not more stable than the shifting desert sands.
It is this pluralisation which has resulted in a necessary polarisation in the human consciousness. We have gained a power which was not only rare but perhaps totally absent in the old world, at least in the general mind; we have reached in a novel way that very wideness or wholeness which was at the outset negatived by the urge towards separativeness and parcellation. Thus the modern mind can take in more view-points than oneeven contrary onesat the same time. The individual has acquired the capacityto put it in popular languageto enter into another's skin, not to be confined to its own outlook, limited within its linear groove, but to be able, with ease and grace to look through the eyes of others, even though they be on the other side of the arena. A wide and supple, large and subtle perception that goes round the entire contour of the observed object, not a perspective but a global view, is a characteristic capacity of the modern mind. We can see the same thing from all angles and distances; we can turn our gaze upon ourselves; we can see ourselves not only with our own way of looking but also as others see us, with equal detachment and impartiality. At least this is the character of the cultured, the representative man of today. Modern art too has sought in some of its significant expressions to demonstrate this protean nature of truth and reality, to bring out the simultaneity of its multiple modes, to give a living sense of its tangled dynamism.

04.04 - The Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
Or crossed an eager pack of Huddled hills
Lifting their heads to hunt a lairlike sky,

04.06 - To Be or Not to Be, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
It is a complex problem and the solution too is complex. The GitaHinduism generallydoes not posit a universal dharma, but a hierarchy of dharmas. Men have different natures; so their duties, their functions and activities, their paths of growth and development must naturally be different. A rigid rule does not fit in with the facts of life, and the more absolute it is, the less efficacy it possesses as a living reality. Therefore in the Indian social scheme, there is one dharma for the Brahmin and another for the Kshatriya, a third for the Vaishya and a fourth for the SHudra.
The Brahmin is he who represents in his nature and character the principle and movement of knowledge, of comprehension and inclusion, of peace and harmonyall the qualities that are termed sttwic. A Brahmin does not fight, the very build of his consciousness prevents him from wounding and hurting; he has no enemy; even if he is attacked or killed, he does not raise his arm to protect himself (although Ramakrishna would prescribe even for him a modified or mollified mode of resisting the evil, hissing at least if not biting). The Biblical injunction, we know, is to present the other cheek too to the smiter. This is for those who follow the Brahminical discipline. But a Kshatriya, who in his nature and consciousness is a warrior, has another dharma; he is the armed guard of knowledge and truth, he is strength and force. He has to resist the evil in the name of the Lord, he has to raise his arm to strike. He is the instrument of Rudra and Mahakali. Does not the mighty goddess declare I draw the bow for Rudra, I hurl the arrow to slay the hater of the truth?4 If the Kshatriya does not follow his own dharma, but seeks to imitate the Brahmin, he brings about a confusion liable to disintegrate the society, he is then un-Aryan, inglorious, unworthy of heaven, deserving all the epithets which Sri Krishna heaped upon the dejected, depressed and confused Arjuna. So long as the world is held by brute force, so long as there is the sway of evil power over the material earth and the physical body, there will be the need to resist it physically: if I do not do it, other instruments will be found. I may say like Arjuna, overwhelmed with pity and grief, I shall not fight, but God and the cosmic deities may refuse my refusal and compel me to do what in my ignorance and wrong headedness I would not like to do.

05.04 - The Measure of Time, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Looked at from the higher source of things, the time-factor itself appears as an illusion. What is true is a certain set of conditions in which forces work themselves out. And in this pattern of conditions, time (along with space) does not give the absolute and fixed frame of reference, as is usually taken for granted, but is a varying background, even if it is not a side-issue or a by-product. The conscious force at work in the world aims at a change in the conditions; it is a work primarily of rearrangement and order. The state of Nature, of actualityof ignorance and inertiais one of chaos. What the Divine Will behind, the Consciousness standing over, does is to develop a cosmos out of that chaos. Things are placed wrongly, at random, pell-mell: they have to be assorted, arranged, docketed, each item in its own place. We know, for example, of the material particle in which the atoms are Huddled together, each pointing to a different direction, but when they are arranged in such a way that one half points in one way and the other half the contrary way, we have what is called a magnetised body.
It is when things are arranged in this manner, the right thing in the right place, that divine perfection, the Realisation in the material, is attained. And for this consummation to come about, the process that is followed is a greater and greater infiltration of higher and higher forces into the field of disorder, of our normal life and consciousness. The time taken simply indicates that the process is being worked out; it is an expression of the rhythm of procedure. But to the Divine; the Supreme Consciousness that works, time itself has no separate meaning or intrinsic value; for it a thousand or a million years do not mean more than what is one moment for us. Indeed, the slowness of time simply marks the steps of events in the lower ranges of creation: as we rise higher and higher, forces from there come down into the lower field, and the tempo of events quickens; finally, when the highest peak is attained and its forces descend and intervene in the ordering of the lowest levels, then the change, the arrangement that is being worked out, is accomplished immediately and without delay: the time lag is abolished altogether. Time may be compared to a kind of elastic bond connecting the highest and the lowest and running through the intermediate zones. It contracts as one moves upward and is telescoped, as it were, at the top.

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
We may illustrate here a little. At the apex of the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother)sa dvityam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, partpara. Next, this dual or biune or divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Aspects of Ishwara, forming the male or purua line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati. They embody the four major attri butes of the Divine in his relation to the created universe: Knowledge, Power, Love and skill in work. They also represent thus a divine fourfold order. The first embodies the Brahmin quality of large wisdom, wide comprehension, a vast consciousness; the second has the Kshatriya quality of force, dynamism, concentration and drive of energy; the third possesses the Vaishya quality of harmony, beauty, mutuality and the fourth has the SHudra quality of perfect execution, thoroughness in detailed working, order and arrangement.
The higher Gods, like those, for example, envisaged in the Veda, may be considered each as an emanation of one or other of these Divine Aspects. They are dwellers of Swar or the Overmind. Varuna seems to be an emanation of Mahavira, a son of Maheshwari: for he is pre-eminently the god of the pure and vast consciousness who releases us from the triple bonds and shows us the winding way into the embrace of the infinite Mother. His associate, Mitra, is the lord of love and harmony, evidently an emanation of Pradyumna (or Mahalakshmi). Other gods of the same category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in Aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinityBrahma, Vishnu and Shivawith lndra as the fourth member forms a parallel system embodying a similar conception.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
A mighty sHuddering coil of ecstasy
417

07.01 - The Joy of Union; the Ordeal of the Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
Huddled beneath a patch of azure hue
In a sunlit clearing that seemed the outbreak

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
A cry, a warped echo naked and sHuddering came.
A voice of the sense-shackled human mind

09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
Like moonlit ridges on a sHuddering flood,
A stir of thoughts out of some silence born
--
Around her rolled the sHuddering waste of gloom,
Its swallowing emptiness and joyless death

10.02 - The Gospel of Death and Vanity of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
Then shall we sHudder with the long-sought god,
Then shall we find Heaven's unexpected strain.

10.03 - The Debate of Love and Death, #Savitri, #Sri Aurobindo, #Integral Yoga
SHuddered in silence as obscurely stir
Ocean's dim fields delivered to the moon.

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
He called to Night but she fell sHuddering back,
He called to Hell but sullenly it retired:

1.007 - The Elevations, #Quran, #unset, #Zen
65. And to Aad, their brother Hud. He said, “O my people! Worship God; you have no god other than Him. Will you not take heed?”
66. The elite of his people who disbelieved said, “We see foolishness in you, and we think that you are a liar.”

1.011 - Hud, #Quran, #unset, #Zen
object:1.011 - Hud
class:chapter
--
50. And to Aad, their brother Hud. He said, “O my people, worship God, you have no other god besides Him. You do nothing but invent lies.”
51. “O my people, I ask you no wage for it; my wage lies with Him who originated me. Do you not understand?”
--
53. They said, “O Hud, you did not bring us any evidence, and we are not about to abandon our gods at your word, and we are not believers in you.”
54. “We only say that some of our gods have possessed you with evil.” He said, “I call God to witness, and you to witness, that I am innocent of what you associate.
--
58. And when Our decree came, We saved Hud and those who believed with him, by a mercy from Us, and We delivered them from a harsh punishment.
59. That was Aad; they denied the signs of their Lord, and defied His messengers, and followed the lead of every stubborn tyrant.
60. And they were pursued by a curse in this world, and on the Day of Resurrection. Indeed, Aad blasphemed against their Lord—so away with Aad, the people of Hud.
61. And to Thamood, their brother Saleh. He said, “O my people, worship God, you have no god other than Him. He initiated you from the earth, and settled you in it. So seek His forgiveness, and repent to Him. My Lord is Near and Responsive.”
--
89. “O my people, let not your hostility towards me cause you to suffer what was suffered by the people of Noah, or the people of Hud, or the people of Saleh. The people of Lot are not far away from you.”
90. “And ask your Lord for forgiveness, and repent to Him. My Lord is Merciful and Loving.”

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
sHudras he mentions the Purushasukta of the Vedas where
the four orders are described as having sprung from the
--
and sHudra. These four varnas, writes Sri Aurobindo else-
where, are in various degrees the characteristics of each hu-
--
lowed by the rise of the proletariat (sHudras) and their mass
movements of socialism and communism.

1.01 - A NOTE ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
has left the Huddle where the rest of the crew sit with their heads
together telling time-honored tales. Gazing out over the dark sea

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
man sHudder. His enlightened consciousness, of course, refuses
to take cognizance of this fact, and is quietly looking elsewhere
--
will have given life. It lives of itself, and a sHudder runs through
the man who thought that "spirit" was merely what he believes,
--
sHudder, or he goes whistling round in the tall grass" an Afri-
can Pan who glides among the reeds in the haunted noontide

1.01 - Hatha Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
5. There are Six Chakras or lotuses in the body. They are Muladhara (near the anus), Svadhisthana (midway between Muladhara and Manipura which is in the navel). Anahata Chakra in the heart, VisHuddha in the neck and Ajna in the space between the two eyebrows and Sahasrara or the thousand-petalled lotus (Chakra) in the crown of the head.
6. Sushumna rises through all the Chakras. Kundalini passes through the Chakras and joins with Lord Siva in the Sahasrara.

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
SRI RAMAKRISHNA (with a sHudder): "Oh, Ramlal! Alas, he is married!"
Like one guilty of a terrible offence, M. sat motionless, his eyes fixed on the ground. He thought, "Is it such a wicked thing to get married?"
--
The Master sHuddered when this last line was sung. His hair stood on end, and tears of joy streamed down his cheeks. Now and then his lips parted in a smile. Was he seeing the peerless beauty of God, "that shames the splendour of a million moons"? Was this the vision of God, the Essence of Spirit? How much austerity and discipline, how much faith and devotion, must be necessary for such a vision!
The song went on:

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
In the Gita there is very little that is merely local or temporal and its spirit is so large, profound and universal that even this little can easily be universalised without the sense of the teaching suffering any diminution or violation; rather by giving an ampler scope to it than belonged to the country and epoch, the teaching gains in depth, truth and power. Often indeed the Gita itself suggests the wider scope that can in this way be given to an idea in itself local or limited. Thus it dwells on the ancient Indian system and idea of sacrifice as an interchange between gods and men, - a system and idea which have long been practically obsolete in India itself and are no longer real to the general human mind; but we find here a sense so entirely subtle, figurative and symbolic given to the word "sacrifice" and the conception of the gods is so little local or mythological, so entirely cosmic and philosophical that we can easily accept both as expressive of a practical fact of psychology and general law of Nature and so apply them to the modern conceptions of interchange between life and life and of ethical sacrifice and self-giving as to widen and deepen these and cast over them a more spiritual aspect and the light of a profounder and more far-reaching Truth. Equally the idea of action according to the Shastra, the fourfold order of society, the allusion to the relative position of the four orders or the comparative spiritual disabilities of SHudras and women seem at first sight local and temporal, and, if they are too much pressed in their literal sense, narrow so much at least of the teaching, deprive it of its universality and spiritual depth and limit its validity for mankind at large. But if we look behind to the spirit and sense and not at the local name and temporal institution, we see that here too the sense is deep and true and the spirit philosophical, spiritual and universal. By Shastra we perceive that the Gita means the law imposed on itself by humanity as a substitute for the purely egoistic action of the natural unregenerate man and a control on his tendency to seek in the satisfaction of his desire the standard and aim of his life. We see too that the fourfold order of society is merely the concrete form of a spiritual truth which is itself independent of the form; it rests on the conception of right works as a rightly ordered
Our Demand and Need from the Gita

1.01 - SAMADHI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
smritiporisHuddhau
svaroopashoonyeva rthamatrani rbhasa nirvita rka

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The philosophy of the Upanishads reappears, developed and enriched, in the Bhagavad-Gita and was finally systematized, in the ninth century of our era, by Shankara. Shankaras teaching (simultaneously theoretical and practical, as is that of all true exponents of the Perennial Philosophy) is summarized in his versified treatise, Viveka-CHudarnani (The Crest-Jewel of Wisdom). All the following passages are taken from this conveniently brief and untechnical work.
The Atman is that by which the universe is pervaded, but which nothing pervades; which causes all things to shine, but which all things cannot make to shine.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
Or let us take, for this example will serve us best, the Vedic institution of the fourfold order, caturvara, miscalled the system of the four castes,for caste is a conventional, vara a symbolic and typal institution. We are told that the institution of the four orders of society was the result of an economic evolution complicated by political causes. Very possibly;1 but the important point is that it was not so regarded and could not be so regarded by the men of that age. For while we are satisfied when we have found the practical and material causes of a social phenomenon and do not care to look farther, they cared little or only subordinately for its material factors and looked always first and foremost for its symbolic, religious or psychological significance. This appears in the Purushasukta of the Veda, where the four orders are described as having sprung from the body of the creative Deity, from his head, arms, thighs and feet. To us this is merely a poetical image and its sense is that the Brahmins were the men of knowledge, the Kshatriyas the men of power, the Vaishyas the producers and support of society, the SHudras its servants. As if that were all, as if the men of those days would have so profound a reverence for mere poetical figures like this of the body of Brahma or that other of the marriages of Sury, would have built upon them elaborate systems of ritual and sacred ceremony, enduring institutions, great demarcations of social type and ethical discipline. We read always our own mentality into that of these ancient forefa thers and it is therefore that we can find in them nothing but imaginative barbarians. To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in Gods house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creators body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
From this symbolic attitude came the tendency to make everything in society a sacrament, religious and sacrosanct, but as yet with a large and vigorous freedom in all its forms,a freedom which we do not find in the rigidity of savage communities because these have already passed out of the symbolic into the conventional stage though on a curve of degeneration instead of a curve of growth. The spiritual idea governs all; the symbolic religious forms which support it are fixed in principle; the social forms are lax, free and capable of infinite development. One thing, however, begins to progress towards a firm fixity and this is the psychological type. Thus we have first the symbolic idea of the four orders, expressingto employ an abstractly figurative language which the Vedic thinkers would not have used nor perhaps understood, but which helps best our modern understanding the Divine as knowledge in man, the Divine as power, the Divine as production, enjoyment and mutuality, the Divine as service, obedience and work. These divisions answer to four cosmic principles, the Wisdom that conceives the order and principle of things, the Power that sanctions, upholds and enforces it, the Harmony that creates the arrangement of its parts, the Work that carries out what the rest direct. Next, out of this idea there developed a firm but not yet rigid social order based primarily upon temperament and psychic type2 with a corresponding ethical discipline and secondarily upon the social and economic function.3 But the function was determined by its suitability to the type and its helpfulness to the discipline; it was not the primary or sole factor. The first, the symbolic stage of this evolution is predominantly religious and spiritual; the other elements, psychological, ethical, economic, physical are there but subordinated to the spiritual and religious idea. The second stage, which we may call the typal, is predominantly psychological and ethical; all else, even the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more other-worldly turn. The idea of the direct expression of the divine Being or cosmic Principle in man ceases to dominate or to be the leader and in the forefront; it recedes, stands in the background and finally disappears from the practice and in the end even from the theory of life.
This typal stage creates the great social ideals which remain impressed upon the human mind even when the stage itself is passed. The principal active contri bution it leaves behind when it is dead is the idea of social honour; the honour of the Brahmin which resides in purity, in piety, in a high reverence for the things of the mind and spirit and a disinterested possession and exclusive pursuit of learning and knowledge; the honour of the Kshatriya which lives in courage, chivalry, strength, a certain proud self-restraint and self-mastery, nobility of character and the obligations of that nobility; the honour of the Vaishya which maintains itself by rectitude of dealing, mercantile fidelity, sound production, order, liberality and philanthropy; the honour of the SHudra which gives itself in obedience, subordination, faithful service, a disinterested attachment. But these more and more cease to have a living root in the clear psychological idea or to spring naturally out of the inner life of the man; they become a convention, though the most noble of conventions. In the end they remain more as a tradition in the thought and on the lips than a reality of the life.
For the typal passes naturally into the conventional stage. The conventional stage of human society is born when the external supports, the outward expressions of the spirit or the ideal become more important than the ideal, the body or even the clothes more important than the person. Thus in the evolution of caste, the outward supports of the ethical fourfold order,birth, economic function, religious ritual and sacrament, family custom,each began to exaggerate enormously its proportions and its importance in the scheme. At first, birth does not seem to have been of the first importance in the social order, for faculty and capacity prevailed; but afterwards, as the type fixed itself, its maintenance by education and tradition became necessary and education and tradition naturally fixed themselves in a hereditary groove. Thus the son of a Brahmin came always to be looked upon conventionally as a Brahmin; birth and profession were together the double bond of the hereditary convention at the time when it was most firm and faithful to its own character. This rigidity once established, the maintenance of the ethical type passed from the first place to a secondary or even a quite tertiary importance. Once the very basis of the system, it came now to be a not indispensable crown or pendent tassel, insisted upon indeed by the thinker and the ideal code-maker but not by the actual rule of society or its practice. Once ceasing to be indispensable, it came inevitably to be dispensed with except as an ornamental fiction. Finally, even the economic basis began to disintegrate; birth, family custom and remnants, deformations, new accretions of meaningless or fanciful religious sign and ritual, the very scarecrow and caricature of the old profound symbolism, became the riveting links of the system of caste in the iron age of the old society. In the full economic period of caste the priest and the Pundit masquerade under the name of the Brahmin, the aristocrat and feudal baron under the name of the Kshatriya, the trader and money-getter under the name of the Vaishya, the half-fed labourer and economic serf under the name of the SHudra. When the economic basis also breaks down, then the unclean and diseased decrepitude of the old system has begun; it has become a name, a shell, a sham and must either be dissolved in the crucible of an individualist period of society or else fatally affect with weakness and falsehood the system of life that clings to it. That in visible fact is the last and present state of the caste system in India.
The tendency of the conventional age of society is to fix, to arrange firmly, to formalise, to erect a system of rigid grades and hierarchies, to stereotype religion, to bind education and training to a traditional and unchangeable form, to subject thought to infallible authorities, to cast a stamp of finality on what seems to it the finished life of man. The conventional period of society has its golden age when the spirit and thought that inspired its forms are confined but yet living, not yet altogether walled in, not yet stifled to death and petrified by the growing hardness of the structure in which they are cased. That golden age is often very beautiful and attractive to the distant view of posterity by its precise order, symmetry, fine social architecture, the admirable subordination of its parts to a general and noble plan. Thus at one time the modern litterateur, artist or thinker looked back often with admiration and with something like longing to the mediaeval age of Europe; he forgot in its distant appearance of poetry, nobility, spirituality the much folly, ignorance, iniquity, cruelty and oppression of those harsh ages, the suffering and revolt that simmered below these fine surfaces, the misery and squalor that was hidden behind that splendid faade. So too the Hindu orthodox idealist looks back to a perfectly regulated society devoutly obedient to the wise yoke of the Shastra, and that is his golden age,a nobler one than the European in which the apparent gold was mostly hard burnished copper with a thin gold-leaf covering it, but still of an alloyed metal, not the true Satya Yuga. In these conventional periods of society there is much indeed that is really fine and sound and helpful to human progress, but still they are its copper age and not the true golden; they are the age when the Truth we strive to arrive at is not realised, not accomplished,4 but the exiguity of it eked out or its full appearance imitated by an artistic form, and what we have of the reality has begun to fossilise and is doomed to be lost in a hard mass of rule and order and convention.

1.01 - The Mental Fortress, #On the Way to Supermanhood, #Satprem, #Integral Yoga
That is where we are. The illusion is not dead; it even rages with unprecedented violence, equipped with all the arms we have so obligingly polished up for it. But these are the last convulsions of a colossus with feet of clay which is actually a gnome, an oversized, overoutfitted gnome. The ancient sages of India knew it well. They divided human evolution into four concentric circles: that of the men of knowledge (Brahmins), who lived at the beginning of humanity, in the age of truth; that of the nobles and warriors (Kshatriya), when only three fourths of the truth was left; that of the merchants and middle class (Vaishya), who had only half of the truth; and finally ours, the age of the little men, the SHudra, the servants (of the machine, of the ego, of desire), the great proletariat of regimented liberties the Dark Age, Kali Yuga, when no truth is left at all. But because this circle is the most extreme, because all the truths have been tried and exhausted, and all possible roads explored, we are nearing the right solution, the true solution, the emergence of a new age of truth, the supramental age Sri Aurobindo spoke of, like the buttercup breaking its last envelope to free its golden fruit. If the parallel holds true between the collective body and our human body, we could say that the center governing the age of the sages was located at the level of the forehead, while that of the age of the nobles was at the level of the heart, that of the age of the merchants, at the stomach, and the one governing our age is at the level of sex and matter. The descent is complete. But that descent has a meaning a meaning for matter. Had we stayed forever at the forehead level of the divine truths of the mind, this earth and body would never have been changed, and we would have probably ended up escaping into some spiritual heaven or nirvana. Now, everything must be transformed, even the body and matter, since we are right in it. Ironically, this is the greatest service this dark, materialistic and scientific age may have rendered us: to compel such a plunge of the spirit into matter that it had either to lose itself in it or to be transformed with it. Absolute darkness is but the shadow of a greater Sun, which digs its abysses in order to raise up a more stable beauty, founded on the purified base of our earthly subconscious and seated erect in truth down to the very cells of our bodies.
O Force-compelled, Fate-driven earth-born race,

1.01 - The Path of Later On, #Words Of Long Ago, #The Mother, #Integral Yoga
Hollow voices cry out to the traveller, "Flee this place; go back to the cross-roads; there is still time." The young man hesitates, then replies, "Tomorrow." He covers his face with his hands so as not to see the bodies rolling into the ravine, and runs along the road, drawn on by an irresistible urge to go forward. He no longer wonders whether he will find a way out. With furrowed brow and clothes in disorder, he runs on in desperation. At last, thinking himself far away from the accursed place, he opens his eyes: there are no more fir-trees; all around are barren stones and grey dust. The sun has disappeared beyond the horizon; night is coming on. The road has lost itself in an endless desert. The desperate traveller, worn out by his long run, wants to stop; but he must walk on. All around him is ruin; he hears stifled cries; his feet stumble on skeletons. In the distance, the thick mist takes on terrifying shapes; black forms loom up; something huge and misshapen suggests itself. The traveller flies rather than walks towards the goal he senses and which seems to flee from him; wild cries direct his steps; he brushes against phantoms. At last he sees before him a huge edifice, dark, desolate, gloomy, a castle to make one say with a sHudder: "A haunted castle." But the young man pays no attention to the bleakness of the place; these great black walls make no impression on him; as he stands on the dusty ground, he hardly trembles at the sight of these formidable towers; he thinks only that the goal is reached, he forgets his weariness and discouragement. As he approaches the castle, he brushes against a wall, and the wall crumbles; instantly everything collapses around him; towers, battlements, walls have vanished, sinking into dust which is added to the dust already covering the ground.
Owls, crows and bats fly out in all directions, screeching and circling around the head of the poor traveller who, dazed, downcast, overwhelmed, stands rooted to the spot, unable to move; suddenly, horror of horrors, he sees rising up before him terrible phantoms who bear the names of Desolation, Despair, Disgust with life, and amidst the ruins he even glimpses Suicide, pallid and dismal above a bottomless gulf. All these malignant spirits surround him, clutch him, propel him towards the yawning chasm. The poor youth tries to resist this irresistible force, he wants to draw back, to flee, to tear himself away from all these invisible arms entwining and clasping him. But it is too late; he moves on towards the fatal abyss. He feels drawn, hypnotized by it. He calls out; no voice answers to his cries. He grasps at the phantoms, everything gives way beneath him. With haggard eyes he scans the void, he calls out, he implores; the macabre laughter of Evil rings out at last.

1.026 - The Poets, #Quran, #unset, #Zen
124. When their brother Hud said to them, “Do you not fear?
125. I am to you a faithful messenger.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
and to ecstasy. It has its wild and demonic forms and can sink to an almost grisly horror and sHuddering.
It has its crude, barbaric antecedents and early manifestations, and again it may be developed into

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
drashta drishimatrah sHuddhopi pratyayanupashyah
The seer is intelligence only, and though pure, seen
--
yogangganushthanad asHuddhikshaye jnanadiptira
vivekakhyateh
--
sattvasHuddhisaumanasyaikagryendriyajayatmadars
hanayojnatvani cha
--
kayendriyasiddhirasHuddhikshayat tapasah
The result of mortification is bringing powers to the

10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The material world, as the ancient sages viewed it, is composed of five elements. They are, as we know, (I) earth (kiti), (2) water (ap), (3) fire (tej), (4) air (marut), and (5) space or ether (vyom), mounting from the grossest to those that are more and more subtle. The subtlest, the topmost in the scale is space or ether. As we descend in the scale, each succeeding element becomes more and more concrete than the preceding one. Thus air is denser than space, fire is denser than air, water is denser than fire and earth is the densest of allsolidity belongs to earth alone. Water is liquid, fire gaseous, air is fluid, and ether is the most tenuous. Now this hierarchy can be considered also as a pyramid of qualities, qualities of matter and the material world tapering upward. The first one, the topmost, space, possesses the quality of sound or vibration; it is the field giving out waves that originate sound.1 The next element is air, its special quality as found in the ancient knowledge is the quality of touch: it gives the sensation of touch, you can touch it, it touches you and you recognise its existence in that way. Touch however is its own, its primary quality but it takes up also the quality of the previous, the subtler element, in order to become more and more evolved, more and more concrete, that is to say, in the material way. Air has thus a double quality, sound and touch It is tactile, and it is sonorous. The third one, fire, has the quality of possessing a form; it has visibility in addition to the two qualities of the two previous elements, which it takes up: thus fire is visible, it can be touchedyes, it may burn also and it gives out sound. The fourth element, water, adds a fourth quality which is its own, namely, taste. Water has taste, very delightful taste to mortals. A Greek poet2 says water has the best taste, Hudor men ariston. So you can taste water, you can see its form, you can touch it, you can hear it gurgle. Coming to the last, earth has all these, qualities: in addition, what it has is, curious to say, smell. So you can hear earth's vibrations, you can touch it, see it, taste it for some earth has a very savoury taste but its own special quality is smell: it is odorous, it is sweet-scented. Kalidasa speaks with ecstasy of the strange scent that the earth emits when the fresh rains fall upon it.
So, the five senses open out to the five elements, each sense linked to its own element, each sense presenting a particular aspect of the material universe. Thus ether, the subtlest element, is present to the ear, the organ of hearing, air to the skin (twak) the organ of touch, the fire-element (radiant energy) to the eye, the liquid to the organ of taste, and earth is given over to smell. Earth is linked with smell, perhaps because it is the perfume of creation, the dense aroma of God's material energy. Also earth is the summation of all the elements and all the qualities of matter. It is the epitome of the material creation. The physical beauty of earth is well-known, the landscape and seascape, its rich variegated coloration, we all admire standing upon its bosom, but up in the air, in the wide open spaces earth appears with even a more magical beauty to which cosmonauts have given glowing tri bute. But even this visible beauty pales, I suppose, before the perfume it emits which is its celestial quality, that can only be described indeed as the sweet-scented body of the Divine Substance.

1.03 - BOOK THE THIRD, #Metamorphoses, #Ovid, #Poetry
Then in a Huddle round their Goddess prest:
She, proudly eminent above the rest,

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo: There is not one meaning of the word 'purity'. It depends upon how you understand the word. But what I call essential purity can be attained by making the basis of peace firm and establishing the whole consciousness in the Purusha firmly. When one is firmly established in the Purusha consciousness then one has also got a basis for purity because the Purusha is ever-pure, Nitya SHuddha; he does not require purity, he is inherently pure. Afterwards the purity that remains to be established is that of Prakriti. Once one is established in the Purusha consciousness the Prakriti automatically begins to get purified.
21 SEPTEMBER 1925

1.03 - Questions and Answers, #Book of Certitude, #unset, #Zen
ANSWER: Nine mithqals are payable for the first offence, eighteen for the second, thirty-six for the third, and so on, each succeeding fine being double the preceding. The weight of one mithqal +F1 This relates to the minimum duration of a journey which exempts the +F1 traveller from fasting is equivalent to nineteen nakHuds in accordance with the specification of the Bayan.
24. QUESTION: Concerning hunting.

1.03 - YIBHOOTI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
sattvapurushayoh sHuddhisamye kaivalyam iti
By the similarity of purity between the Sattva and the

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER: "There are two classes of. yogis: the baHudakas and the kutichakas. The baHudakas roam about visiting various holy places and have not yet found peace of mind. But the kutichakas, having visited all the sacred places, have quieted their minds. Feeling serene and peaceful, they settle down in one place and no longer move about. In that one place they are happy; they don't feel the need of going to any sacred place. If one of them ever visits a place of pilgrimage, it is only for the purpose of new inspiration.
"I had to practise each religion for a time - Hinduism, Islam, Christianity. Furthermore, I followed the paths of the Saktas, Vaishnavas, and Vedantists. I realized that there is only one God toward whom all are travelling; but the paths are different.

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Zen
81 In the following night, the air was filled with many voices. A loud voice called, I am falling. Others cried out confused and excited during this: Where to? What do you want? Should I entrust myself to this confusion? I sHuddered. It is a dreadful deep. Do you want me to leave myself to chance, to the madness of my own darkness? Wither? Wither? You fall and, I want to fall with you, whoever you are.
The spirit of the depths opened my eyes and I caught a glimpse of the inner things, the world of my soul, the many-formed and changing.
--
through muddy water. The cave is full of the frightful noise of shrieking voices. 83 I take the stone, it covers a dark opening in the rock. I hold the stone in my hand, peering around inquiringly. I do not want to listen to the voices, they keep me away. 84 But I want to know. Here something wants to be uttered. I place my ear to the opening. I hear the flow of underground waters. I see the bloody head of the dark stream. Someone wounded, someone slain floats there. I take in this image for a long time, sHuddering. I see a large black scarab floating past on the dark steam.
In the deepest reach of the stream shines a red sun, radiating through the dark water. There I see-and a terror seizes me-small serpents on the dark rock walls, striving toward the depths, where the sun shines. A thousand serpents crowd around, veiling the sun.

1.04 - The Control of Psychic Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
The Yogi alone has the Sushumna open. When this Sushumna current opens, and begins to rise, we get beyond the sense, our minds become supersensuous, superconscious we get beyond even the intellect, where reasoning cannot reach. To open that Sushumna is the prime object of the Yogi. According to him, along this Sushumna are ranged these centres, or, in more figurative language, these lotuses, as they are called. The lowest one is at the lower end of the spinal cord, and is called Muldhra, the next higher is called Svdhishthna, the third Manipura, the fourth Anhata, the fifth VisHuddha, the sixth jn and the last, which is in the brain, is the Sahasrra, or "the thousand-petalled". Of these we have to take cognition just now of two centres only, the lowest, the Muladhara, and the highest, the Sahasrara. All energy has to be taken up from its seat in the Muladhara and brought to the Sahasrara. The Yogis claim that of all the energies that are in the human body the highest is what they call "Ojas". Now this Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is, the more intellectual, the more spiritually strong. One man may speak beautiful language and beautiful thoughts, but they, do not impress people; another man speaks neither beautiful language nor beautiful thoughts, yet his words charm. Every movement of his is powerful. That is the power of Ojas.
Now in every man there is more or less of this Ojas stored up. All the forces that are working in the body in their highest become Ojas. You must remember that it is only a question of transformation. The same force which is working outside as electricity or magnetism will become changed into inner force; the same forces that are working as muscular energy will be changed into Ojas. The Yogis say that that part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into Ojas, and as the Muladhara guides these, the Yogi pays particular attention to that centre. He tries to take up all his sexual energy and convert it into Ojas. It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highest virtue. A man feels that if he is unchaste, spirituality goes away, he loses mental vigour and moral stamina. That is why in all the religious orders in the world which have produced spiritual giants you will always find absolute chastity insisted upon. That is why the monks came into existence, giving up marriage. There must be perfect chastity in thought, word, and deed; without it the practice of Raja-Yoga is dangerous, and may lead to insanity. If people practice Raja-Yoga and at the same time lead an impure life, how can they expect to become Yogis?

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
We do not find that the Rishi Mahachamasya succeeded in getting his fourth vyahriti accepted by the great body of Vedantic thinkers. With a little reflection we can see the reason why. The vijnana or mahat is superior to reasoning. It sees and knows, hears and knows, remembers & knows by the ideal principles of drishti, sruti and smriti; it does not reason and know.Or withdrawing into the Mahan Atma, it is what it exercises itself upon and therefore knowsas it were, by conscious identity; for that is the nature of the Mahan Atma to be everything separately and collectively & know it as an object of his Knowledge and yet as himself. Always vijnana knows things in the whole & therefore in the part, in the mass & therefore in the particular. But when ideal knowledge, vijnana, looks out on the phenomenal world in its separate details, it then acquires an ambiguous nature. So long as it is not assailed by mind, it is still the pure buddhi and free from liability to errors. The pure buddhi may assign its reasons, but it knows first & reasons afterwards,to explain, not to justify. Assailed by mind, the ideal buddhi ceases to be pure, ceases to be ideal, becomes sensational, emotional, is obliged to found itself on data, ends not in knowledge but in opinion and is obliged to hold doubt with one hand even while it tries to grasp certainty by the other. For it is the nature of mind to be shackled & frightened by its data. It looks at things as entirely outside itself, separate from itself and it approaches them one by one, groups them & thus arrives at knowledge by synthesis; or if [it] looks at things in the mass, it has to appreciate them vaguely and then take its parts and qualities one by one, arriving at knowledge by a process of analysis. But it cannot be sure that the knowledge it acquires, is pure truth; it can never be safe against mixture of truth & error, against one-sided knowledge which leads to serious misconception, against its own sensations, passions, prejudices and false associations. Such truth as it gets can only be correct even so far as it goes, if all the essential data have been collected and scrupulously weighed without any false weights or any unconscious or semi-conscious interference with the balance. A difficult undertaking! So we can form reliable conclusions, and then too always with some reserve of doubt,about the past & the present.Of the future the mind can know nothing except in eternally fixed movements, for it has no data. We try to read the future from the past & present and make the most colossal blunders. The practical man of action who follows there his will, his intuition & his instinct, is far more likely to be correct than the scientific reasoner. Moreover, the mind has to rely for its data on the outer senses or on its own inner sensations & perceptions & it can never be sure that these are informing it correctly or are, even, in their nature anything but lying instruments. Therefore we say we know the objective world on the strength of a perpetual hypothesis. The subjective world we know only as in a dream, sure only of our own inner movements & the little we can learn from them about others, but there too sure only of this objective world & end always in conflict of transitory opinions, a doubt, a perhaps. Yet sure knowledge, indubitable Truth, the Vedic thinkers have held, is not only possible to mankind, but is the goal of our journey. Satyam eva jayate nanritam satyena pantha vitato devayanah yenakramantyrishayo hyaptakama yatra tat satyasya paramam nidhanam. Truth conquers and not falsehood, by truth the path has been extended which the gods follow, by which sages attaining all their desire arrive where is that Supreme Abode of Truth. The very eagerness of man for Truth, his untameable yearning towards an infinite reality, an infinite extension of knowledge, the fact that he has the conception of a fixed & firm truth, nay the very fact that error is possible & persistent, mare indications that pure Truth exists.We follow no chimaera as a supreme good, nor do the Powers of Darkness fight against a mere shadow. The ideal Truth is constantly coming down to us, constantly seeking to deliver us from our slavery to our senses and the magic circle of our limited data. It speaks to our hearts & creates the phenomenon of Faith, but the heart has its lawless & self-regarding emotions & disfigures the message. It speaks to the Imagination, our great intellectual instrument which liberates us from the immediate fact and opens the mind to infinite possibility; but the imagination has her pleasant fictions & her headlong creative impulse and exaggerates the truth & distorts & misplaces circumstances. It speaks to the intellect itself, bids it criticise its instruments by vichara and creates the critical reason, bids it approach the truth directly by a wide passionless & luminous use of the pure judgment, and creates sHuddha buddhi or Kants pure reason; bids it divine truth & learn to hold the true divination & reject the counterfeit, and creates the intuitive reason & its guardian, intuitive discrimination or viveka. But the intellect is impatient of error, eager for immediate results and hurries to apply what it receives before it has waited & seen & understood. Therefore error maintains & even extends her reign. At last come the logician & modern rationalist thinker; disgusted with the exaggeration of these movements, seeing their errors, unable to see their indispensable utility, he sets about sweeping them away as intellectual rubbish, gets rid of faith, gets rid of flexibility of mind, gets rid of sympathy, pure reason & intuition, puts critical reason into an ill lightened dungeon & thinks now, delivered from these false issues, to compass truth by laborious observation & a rigid logic. To live on these dry & insufficient husks is the last fate of impure vijnanam or buddhi confined in the data of the mind & sensesuntil man wronged in his nature, cabined in his possibilities revolts & either prefers a luminous error or resumes his broadening & upward march.
It was this aspect of impure mahas, vijnanam working not in its own home, swe dame but in the house of a stranger, as a servant of an inferior faculty, reason as we call it, which led the Rishi Mahachamasya to include mahas among the vyahritis. But vijnana itself is an integral part of the supreme movement, it is divine thought in divine being,therefore not a vyahriti. The Veda uses to express this pure Truth &ideal knowledge another word, equivalent in meaning to mahat,the word brihat and couples with it two other significant expressions, satyam & ritam. This trinity of satyam ritam brihatSacchidananda objectivisedis the Mahan Atma. Satyam is Truth, the principle of infinite & divine Being, Sat objectivised to Knowledge as the Truth of things self-manifested; Ritam is Law, the motion of things thought out, the principle of divine self-aware energy, Chit-shakti objectivised to knowledge as the Truth of things selfarranged; Brihat is full content & fullness, satisfaction, Nature, the principle of divine Bliss objectivised to knowledge as the Truth of things contented with its own manifestation in law of being & law of action. For, as the Vedanta tells us, there is no lasting satisfaction in the little, in the unillumined or half-illumined things of mind & sense, satisfaction there is only in the large, the self-true & self-existent. Nalpe sukham asti bhumaiva sukham. Bhuma, brihat, mahat, that is God. It is Ananda therefore that insists on largeness & constitutes the mahat or brihat. Ananda is the soul of Nature, its essentiality, creative power & peace. The harmony of creative power & peace, pravritti & nivritti, jana & shama, is the divine state which we feelas Wordsworth felt itwhen we go back to the brihat, the wide & infinite which, containing & contented with its works, says of it Sukritam, What I have made, is good. Whoever enters this kingdom of Mahat, this Maho Arnas or great sea of ideal knowledge, comes into possession of his true being, true knowledge, true bliss. He attains the ideal powers of drishti, sruti, smritisees truth face to face, hears her unerring voice or knows her by immediate recognising memoryjust as we say of a friend This is he and need no reasoning of observation, comparison, induction or deduction to tell us who he is or to explain our knowledge to ourselvesthough we may, already knowing the truth, use a self-evident reasoning masterfully in order to convince others. The characteristic of ideal knowledge is first that it is direct in its approach, secondly, that it is self-evident in its revelation, swayamprakasha, thirdly, that it is unerring fact of being, sat, satyam in its substance. Moreover, it is always perfectly satisfied & divinely pleasurable; it is atmarati & atmastha, confines itself to itself & does not reach out beyond itself to grasp at error or grope within itself to stumble over ignorance. It is, too, perfectly effective whether for knowledge, speech or action, satyakarma, satyapratijna, satyavadi. The man who rising beyond the state of the manu, manishi or thinker which men are now, becomes the kavi or direct seer, containing what he sees,he who draws the manomaya purusha up into the vijnanamaya,is in all things true. Truth is his characteristic, his law of being, the stamp that God has put upon him. But even for the manishi ideal Truth has its bounties. For from thence come the intuitions of the poet, the thinker, the artist, scientist, man of action, merchant, craftsman, labourer each in his sphere, the seed of the great thoughts, discoveries, faiths that help the world and save our human works & destinies from decay & dissolution. But in utilising these messages from our higher selves for the world, in giving them a form or a practical tendency, we use our intellects, feelings or imaginations and alter to their moulds or colour with their pigments the Truth. That alloy seems to be needed to make this gold from the mines above run current among men. This then is Maho Arnas.The psychological conceptions of our remote forefa thers concerning it have so long been alien to our thought & experience that they may be a little difficult to follow & more difficult to accept mentally. But we must understand & grasp them in their fullness if we have any desire to know the meaning of the Veda. For they are the very centre & keystone of Vedic psychology. Maho Arnas, the Great Ocean, is the stream of our being which at once divides & connects the human in us from the divine, & to cross over from the human to the divine, from this small & divided finite to that one, great & infinite, from this death to that immortality, leaving Diti for Aditi, alpam for bhuma, martyam for amritam is the great preoccupation & final aim of Veda & Vedanta.

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
beneath me and my face grows dry, and there are sHudder-
ings in my body, and my hair stands on end. Gandiva [his

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The nature of charity, or the love-knowledge of God, is defined by Shankara, the great Vedantist saint and philosopher of the ninth century, in the thirty-second couplet of his Viveka-CHudamani.
Among the instruments of emancipation the supreme is devotion. Contemplation of the true form of the real Self (the Atman which is identical with Brahman) is said to be devotion.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
bloodless lips. And that is his only answer. The old man is startled and sHudders. The corners of his lips
seem to quiver slightly. He walks to the door, opens it, and says to Him, Go now, and do not come

1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism
other men of the tribe, who sit Huddled together in the hut. At the
same time the two bleeding men throw handfuls of down about, some of

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
and sHudras Sri Aurobindo mentioned the Purushasukta
of the Vedas where the four orders are described as hav

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
10 Isaac Abravanel (Abarbanel) ben JeHuda, Ma'yene ha-Yeshu'ah ("Sources of
Salvation" - A Commentary on Daniel. Ferrara, 1551).

1.08 - EVENING A SMALL, NEATLY KEPT CHAMBER, #Faust, #Johann Wolfgang von Goethe, #Poetry
My body's chill and sHuddering,
I'm but a silly, fearsome thing!

1.08 - The Splitting of the Human Personality during Spiritual Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
It is for this reason that so much is found in books dealing with these matters concerning the dangers connected with the ascent into higher worlds. The descriptions sometimes given of these dangers may well make timid souls sHudder at the prospect of this higher life. Yet the fact is that dangers only arise when the necessary precautions are neglected. If all the measures counseled by true esoteric science are adopted, the ascent will indeed ensue through experiences surpassing in power and magnitude everything the boldest flights of sense-bound fantasy can picture; and yet there can be no question of injury to health or life. The student meets with horrible powers threatening life at every turn and from every side. It will even be possible for him to make use of certain forces and beings existing beyond physical perception, and the temptation is great to control these forces for the furtherance of personal and forbidden interests, or to employ them wrongly out of a deficient knowledge of the higher worlds. Some of
p. 219

1.08 - THINGS THE GERMANS LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
knows from experience that delicate sHudder which _light footfalls_
in matters intellectual cause to pervade his whole body and limbs!

1.09 - Kundalini Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
29. Kundalini Sakti passes through the Muladhara, Svadhishthana, Manipura, Anahata, VisHuddha, Ajna Chakras and finally enters the Sahasrara at the crown of the head.
30. The Yogi attains different Siddhis at each Chakra and experiences Ananda or bliss in various degrees.

1.09 - Talks, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
After the first day, regular talks continued at the same time in the evening. All of us sat Huddled together near his bed, Purani sometimes stood at a distance, and the talks rolled on under the dim light. The listening hush was quite often broken by our outbursts of hilarious laughter. We had ample leisure, since all medical duties were over and what remained before us was only his light supper. In the middle of the talks the Mother would sometimes glide in and ask Sri Aurobindo with a smile, "They are making you talk?" The Mother feared that too much talk would put him under an undue strain. At times we got so absorbed in the talks that Sri Aurobindo had to remind us of the Mother's coming and we then quickly regrouped ourselves ready to receive her. She would then insist saying, Don't move, don't move." Dr. Manilal's reply was, "No, Mother, we shall now meditate!"
"But if I want to talk?"

1.09 - The Furies and Medusa. The Angel. The City of Dis. The Sixth Circle Heresiarchs., #The Divine Comedy, #Dante Alighieri, #Christianity
Until each one is Huddled in the earth.
More than a thousand ruined souls I saw,

1.11 - The Change of Power, #On the Way to Supermanhood, #Satprem, #Integral Yoga
The grey Elf sHudders from heaven's flame
And from all things glad and pure;

1.13 - Reason and Religion, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
But if the soul is the true sovereign and if its spiritual self-finding, its progressive largest widest integral fulfilment by the power of the spirit are to be accepted as the ultimate secret of our evolution, then since certainly the instinctive being of man below reason is not the means of attaining that high end and since we find that reason also is an insufficient light and power, there must be a superior range of being with its own proper powers,liberated soul-faculties, a spiritual will and knowledge higher than the reason and intelligent will,by which alone an entire conscious self-fulfilment can become possible to the human being. We must remember that our aim of self-fulfilment is an integral unfolding of the Divine within us, a complete evolution of the hidden divinity in the individual soul and the collective life. Otherwise we may simply come back to an old idea of individual and social living which had its greatness, but did not provide all the conditions of our perfection. That was the idea of a spiritualised typal society. It proceeded upon the supposition that each man has his own peculiar nature which is born from and reflects one element of the divine nature. The character of each individual, his ethical type, his training, his social occupation, his spiritual possibility must be formed or developed within the conditions of that peculiar element; the perfection he seeks in this life must be according to its law. The theory of ancient Indian cultureits practice, as is the way of human practice, did not always correspond to the theoryworked upon this supposition. It divided man in society into the fourfold orderan at once spiritual, psychic, ethical and economic orderof the Brahmin, Kshatriya, Vaishya and SHudra,practically, the spiritual and intellectual man, the dynamic man of will, the vital, hedonistic and economic man, the material man; the whole society organised in these four constituent classes represented the complete image of the creative and active Godhead.
A different division of the typal society is quite possible. But whatever the arrangement or division, the typal principle cannot be the foundation of an ideal human society. Even according to the Indian theory it does not belong either to the periods of mans highest attainment or to the eras of his lowest possibility; it is neither the principle of his ideal age, his age of the perfected Truth, Satyayuga, Kritayuga, in which he lives according to some high and profound realisation of his divine possibility, nor of his iron age, the Kaliyuga, in which he collapses towards the life of the instincts, impulses and desires with the reason degraded into a servant of this nether life of man. This too precise order is rather the appropriate principle of the intermediate ages of his cycle in which he attempts to maintain some imperfect form of his true law, his dharma, by will-power and force of character in the Treta, by law, arrangement and fixed convention in the Dwapara.1 The type is not the integral man, it is the fixing and emphasising of the generally prominent part of his active nature. But each man contains in himself the whole divine potentiality and therefore the SHudra cannot be rigidly confined within his SHudrahood, nor the Brahmin in his Brahminhood, but each contains within himself the potentialities and the need of perfection of his other elements of a divine manhood. In the Kali age these potentialities may act in a state of crude disorder, the anarchy of our being which covers our confused attempt at a new order. In the intermediate ages the principle of order may take refuge in a limited perfection, suppressing some elements to perfect others. But the law of the Satya age is the large development of the whole truth of our being in the realisation of a spontaneous and self-supported spiritual harmony. That can only be realised by the evolution, in the measure of which our human capacity in its enlarging cycles becomes capable of it, of the spiritual ranges of our being and the unmasking of their inherent light and power, their knowledge and their divine capacities.
We shall better understand what may be this higher being and those higher faculties, if we look again at the dealings of the reason with the trend towards the absolute in our other faculties, in the divergent principles of our complex existence. Let us study especially its dealings with the suprarational in them and the infrarational, the two extremes between which our intelligence is some sort of mediator. The spiritual or suprarational is always turned at its heights towards the Absolute; in its extension, living in the luminous infinite, its special power is to realise the infinite in the finite, the eternal unity in all divisions and differences. Our spiritual evolution ascends therefore through the relative to the absolute, through the finite to the infinite, through all divisions to oneness. Man in his spiritual realisation begins to find and seize hold on the satisfying intensities of the absolute in the relative, feels the large and serene presence of the infinite in the finite, discovers the reconciling law of a perfect unity in all divisions and differences. The spiritual will in his outer as in his inner life and formulation must be to effect a great reconciliation between the secret and eternal reality and the finite appearances of a world which seeks to express and in expressing seems to deny it. Our highest faculties then will be those which make this possible because they have in them the intimate light and power and joy by which these things can be grasped in direct knowledge and experience, realised and made normally and permanently effective in will, communicated to our whole nature. The infrarational, on the other hand, has its origin and basis in the obscure infinite of the Inconscient; it wells up in instincts and impulses, which are really the crude and more or less haphazard intuitions of a subconscient physical, vital, emotional and sensational mind and will in us. Its struggle is towards definition, towards self-creation, towards finding some finite order of its obscure knowledge and tendencies. But it has also the instinct and force of the infinite from which it proceeds; it contains obscure, limited and violent velleities that move it to grasp at the intensities of the absolute and pull them down or some touch of them into its finite action: but because it proceeds by ignorance and not by knowledge, it cannot truly succeed in this more vehement endeavour. The life of the reason and intelligent will stands between that upper and this nether power. On one side it takes up and enlightens the life of the instincts and impulses and helps it to find on a higher plane the finite order for which it gropes. On the other side it looks up towards the absolute, looks out towards the infinite, looks in towards the One, but without being able to grasp and hold their realities; for it is able only to consider them with a sort of derivative and remote understanding, because it moves in the relative and, itself limited and definite, it can act only by definition, division and limitation. These three powers of being, the suprarational, rational and infrarational are present, but with an infinitely varying prominence in all our activities.

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
the denouement differ continually, yet are always governed by the conventions of an eternal Art. God, Man, Nature are the three perpetual symbols. The idea of eternal recurrence affects with a sHudder of alarm the mind entrenched in the minute, the hour, the years, the centuries, all the finite's unreal defences. But the strong 316
The Hour of God, 17:148

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
In this hymn Brihaspati is described driving up the cows, breaking Vala by the divine word, brahman.a, concealing the darkness and making Swar visible. The first result is the breaking open by force of the well which has the rock for its face and whose streams are of the honey, madhu, the Soma sweetness, asmasyam avatam madHudharam. This well of honey covered by the rock must be the Ananda or divine beatitude of the supreme threefold world of bliss, the Satya, Tapas and Jana worlds of the
Puranic system based upon the three supreme principles, Sat,

1.20 - CATHEDRAL, #Faust, #Johann Wolfgang von Goethe, #Poetry
SHuddering, refuse thee!
Woe!

1.20 - Tabooed Persons, #The Golden Bough, #James George Frazer, #Occultism
Huddling his greasy tatters about him, he would crawl into some
miserable lair of leaves and refuse, where, dirty, cold, and hungry,

1.21 - A DAY AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
RAM (to Gopal): "He [meaning the Master] says that one becomes a kutichaka after being a vaHudaka. The Sdhu that visits many holy places is called a vaHudaka. He whose craving for travel has been satiated and who sits down in one place is called a kutichaka.
"He also tells us a parable. Once a bird sat on the mast of a ship. When the ship sailed through the mouth of the Ganges into the 'black waters' of the ocean, the bird failed to notice the fact. When it finally became aware of the ocean, it left the mast and flew north in search of land. But it found no limit to the water and so returned. After resting awhile it flew south. There too it found no limit to the water. Panting for breath the bird returned to the mast. Again, after resting awhile, it flew east and then west. Finding no limit to the Water in any direction, at last it settled down on the mast of the ship."

1.21 - On unmanly and puerile cowardice., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
9. My hair and my flesh sHuddered2 said Eliphaz, when describing the malice of the demon. Sometimes the soul, and sometimes the flesh, turns coward first, and the one passes its infirmity on to the other. If this untimely fear does not pass into the soul when the flesh flinches, then deliverance from the disease is at hand. But the actual freedom from cowardice comes when we eagerly accept all unexpected events with a contrite heart.
10. It is not darkness and loneliness of place that gives the demons power against us, but barrenness of soul. And through Gods providence this sometimes happens in order that we may learn by it.

1.22 - Ciampolo, Friar Gomita, and Michael Zanche. The Malabranche quarrel., #The Divine Comedy, #Dante Alighieri, #Christianity
I saw, and still my heart doth sHudder at it,
One waiting thus, even as it comes to pass

1.22 - ON THE GIFT-GIVING VIRTUE, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
lacking. Upward goes our way, from genus to overgenus. But we sHudder at the degenerate sense which
says, "Everything for me." Upward flies our sense: thus

1.22 - Tabooed Words, #The Golden Bough, #James George Frazer, #Occultism
prevail among all the Indian tribes of America from Hudson's Bay
Territory to Patagonia. Among the Goajiros of Colombia to mention

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
How is this pure I to be realised? Viveka CHudamani says, Vijnana kose vilasatyajasram (He is always shining forth in the intellectual sheath, vijnana kosa). Tripura Rahasya and other works point out that
Talks with Sri Ramana Maharshi the interval between two consecutive sankalpas (ideas or thoughts) represent the pure aham (I). Therefore holding on to the pure I, one should have the Prajnanaghana for aim, and there is the vritti present in the attempt. All these have their proper and respective places and at the same time lead to realisation.
Again the pure Self has been described in Viveka CHudamani to be beyond asat, i.e., different from asat. Here asat is the contaminated waking I. Asadvilakshana means sat, i.e., the Self of sleep. He is also described as different from sat and asat. Both mean the same.
He is also asesha sakshi (all-seeing witness).
--
(In the current issue of The Vision is published the following note, being the translation by Mr. S. Krishna, M. A., of Sri Ramana Maharshis preface to his translation of Sri Sankaras Viveka CHudamani or
Crown-gem of Discrimination).
--
101 nadis, etc. In Yoga Vasishta CHudala says that kundalini is composed of 101 nadis, thus identifying one with the other.
Heart is no conception, no object for meditation. But it is the seat of meditation; the Self remains all alone. You see the body in the
--
CHudala illustrated Sikhidhvajas error by this story. He had vairagya even while ruling his kingdom and could have realised the Self if only he had pushed his vairagya to the point of killing the ego. He did not do it, but came to the forest, had a timetable of tapas and yet did not improve even after 18 years of tapas. He had made himself a victim of his own creation. CHudala advised him to give up the ego and realise the Self which he did and was liberated.
It is clear from CHudalas story that vairagya accompanied by ego is of no value, whereas all possessions in the absence of ego do not matter.
19th April, 1937
--
M.: Viveka CHudamani makes it clear that the artificial I of the vijnana kosa is a projection and through it one must look to the significance (vachya) of I, the true principle.
Talk 407.

1.24 - PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
IT WAS THE DAY of the Rathyatra the Car Festival of the Hindus. At Ishan's invitation Sri Ramakrishna went to his house in Calcutta. For some time the Master had had a desire to meet Pundit Shashadhar. TarkacHudamani, who had been staying with one of Ishan's neighbours. So it was decided that he would visit the pundit in the afternoon.
A few devotees, including Hazra, accompanied the Master to Ishan's house. Ishan had invited one or two brahmin scholars and a devotee who followed the Tantrik method of worship. Shrish and Ishan's other sons were also present.

1.25 - ADVICE TO PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Sri Ramakrishna had met Pundit Shashadhar six days before in Calcutta, and now the pundit had come to Dakshineswar to visit the Master. BHudar Chattopadhyaya and his elder brother, the pundit's hosts, were with him.
Nature of Brahman
--
PUNDIT (smiling, to BHudar): "Did you understand that? It is very difficult."
All-embracing realization of the vijnni

1.25 - DUNGEON, #Faust, #Johann Wolfgang von Goethe, #Poetry
A sHudder, long unfelt, comes o'er me;
Mankind's collected woe o'erwhelms me, here.
--
Henry! I sHudder to think of thee.
MEPHISTOPHELES

1.27 - Guido da Montefeltro. His deception by Pope Boniface VIII., #The Divine Comedy, #Dante Alighieri, #Christianity
O miserable me! how I did sHudder
When he seized on me, saying: 'Peradventure

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
How is this pure 'I' to be realised? Viveka CHudamani says, Vijnana kose vilasatyajasram (He is always shining forth in the intellectual sheath, vijnana kosa). Tripura Rahasya and other works point out that
287
--
Again the pure Self has been described in Viveka CHudamani to be beyond asat, i.e., different from asat. Here asat is the contaminated waking 'I'. Asadvilakshana means sat, i.e., the Self of sleep. He is also described as different from sat and asat. Both mean the same.
He is also asesha sakshi (all-seeing witness).
--
(In the current issue of The Vision is published the following note, being the translation by Mr. S. Krishna, M. A., of Sri Ramana Maharshi's preface to his translation of Sri Sankara's Viveka CHudamani or
"Crown-gem of Discrimination").

1.32 - The Ninth Circle Traitors. The Frozen Lake of Cocytus. First Division, Caina Traitors to their Kindred. Camicion de' Pazzi. Second Division, Antenora Traitors to their Country. Dante questions Bocca degli, #The Divine Comedy, #Dante Alighieri, #Christianity
Purple with cold; whence o'er me comes a sHudder,
And evermore will come, at frozen ponds.

1.3.4.01 - The Beginning and the End, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
The idea of eternal recurrence affects with a sHudder of alarm the mind entrenched in the minute, the hour, the years, the centuries, all the finite's unreal defences. But the strong soul conscious of its own immortal stuff and the inexhaustible ocean of its ever-flowing energies is seized by it with the thrill of an inconceivable rapture. It hears behind the thought the childlike laughter and ecstasy of the Infinite.
God, Man, Nature, what are these three? Whence flow their divergences? To what ineffable union advances the everincreasing sum of their contacts? Let us look beyond the hours

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
From 1905 to 1918 the Tao Teh King was my continual study. I constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and I was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. I thus came to see that the fault lay with Legge's translation, and I felt myself impelled to undertake the task of presenting Lao Tze in language informed by the sympathetic understanding which initiation and spiritual experience had conferred on me. During my Great Magical Retirement on Aesopus Island in the Hudson River during the summer of 1918, I set myself to this work, but I discovered immediately that I was totally incompetent. I therefore appealed to an Adept named Amalantrah, which whom I was at that time in almost daily communication. He came readily to my aid, and exhibited to me a codex of the original, which conveyed to me with absolute certitude the exact significance of the text. I was able to divine without hesitation or doubt the precise manner in which Legge had been deceived. He had translated the Chinese with singular fidelity, yet in almost every verse the interpretation was altogether misleading. There was no need to refer to the text from the point of view of scholarship. I had merely to paraphrase his translation in the light of actual knowledge of the true significance of the terms employed. Any one who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate obscurity of prejudice, and let loose a fountain and a flood of living light; to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame.
I completed my translation within three days, but during the last twenty years I have constantly reconsidered every sentence. The manuscript has been lent to a number of friends, scholars who have commended my work, and aspirants who have appreciated its adequacy to present the spirit of the Master's teaching. Those who had been disappointed with Legge's version were enthusiastic about mine. This circumstance is in itself sufficient to assure me that Love's labour has not been lost, and to fill me with enthusiastic confidence that the present publication will abundantly contri bute to the fulfillment of my True Will for which I came to earth. Let us wring from labour and sorrow the utmost of which humanity is capable. Fulfill my Will to open the portals of spiritual attainment to my fellowmen, to bring them to the enjoyment of that realization of Truth, beneath all veils of temporal falsehood, which has enlightened mine eyes and filled my mouth with song.

1.37 - Death - Fear - Magical Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy
The period of my life which was the climax of my work on this subject is those weeks of Thaumaturgy on the Hudson River I fear the Magical Diary The Hermit of Aesopus Island is irretrievably lost when I was shown the Codex of the Tao Teh King from which my (still unpublished) translation is taken, and when the veil was no more than a shimmering, scintillating gossamer, translucent to the ineffable glory that glows behind it. For in those weeks I was able to remember and record a really considerable number of past lives. (I half believe, and hope, that the relevant passages were copied into one of my Cefalu diaries; but who will struggle through those still extant on the chance?)
"But what about the intervals?" you ask, Shabash! Rem acu tetigisti.[65]

1.38 - Woman - Her Magical Formula, #Magick Without Tears, #Aleister Crowley, #Philosophy
Not that amorphous (or rather, as the poet says, "oniscoid with udders") dull and clamorous lump, bovine, imbecile, giggling, truthless, nymphomaniac yet sexless, malignant, interminable, of whom Schopenhauer rhapsodized in his most famous panegyric: apparently his sentimental softness understood only the best side of her.[67] No! let us observe, sHudder, and lay down the pen.
That makes me feel better; my duty to conscience is done.

1.39 - The Ritual of Osiris, #The Golden Bough, #James George Frazer, #Occultism
and Huddling it up again, on the uncertain chance that what they
deposited in the ground would ever ripen and come to maturity. Thus

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
101 nadis, etc. In Yoga Vasishta CHudala says that kundalini is composed of 101 nadis, thus identifying one with the other.
Heart is no conception, no object for meditation. But it is the seat of meditation; the Self remains all alone. You see the body in the
--
CHudala illustrated Sikhidhvaja's error by this story. He had vairagya even while ruling his kingdom and could have realised the Self if only he had pushed his vairagya to the point of killing the ego. He did not do it, but came to the forest, had a timetable of tapas and yet did not improve even after 18 years of tapas. He had made himself a victim of his own creation. CHudala advised him to give up the ego and realise the Self which he did and was liberated.
It is clear from CHudala's story that vairagya accompanied by ego is of no value, whereas all possessions in the absence of ego do not matter.
19th April, 1937
--
M.: Viveka CHudamani makes it clear that the artificial 'I' of the vijnana kosa is a projection and through it one must look to the significance (vachya) of 'I', the true principle.
397
--
Thus he proved himself an unswerving Jnani. One should not be deceived by the external appearance of Jnani. Thus VedantacHudamani - V. 181.
437

14.07 - A Review of Our Ashram Life, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
The Gods withdrew, we came down with a tHud upon earthdown to earth, earth to earth. We are still there, crawling, forward I hope, as best as we can.
This creation of a luminous world in a higher sphere of the mind which Mother attempted could not be fully achieved; for the foundations were not properly laid, the basic ground was not prepared. Any higher structure of the mind and overmind must be built upon man's vital being and physical life. The new creation left out of account these realities of basement, so one had to come down, forgetting for the moment the higher realisation, into these darker regions and make a thorough cleaning of them. The regions of the vital consciousness and physical consciousness are, as we all know, full of human failings and dangerous complications. One had to leave the heavens and come down to these lower levels and tackle the problems that beset them, the crucial problems whose solution alone could lay a strong foundation for the final consummation, the supreme transformation. One had to face the stark realities there and master them before one could think of a heavenly ascent. So we all became once more ordinary human beings with human weaknesses and a modicum of aspiration perhaps. This was then the task given to all to battle through and conquer here below. The scene changed completely. A mid-summer night's dream turned almost into a sombre Hamlet-tragedy.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
Thus he proved himself an unswerving Jnani. One should not be deceived by the external appearance of Jnani. Thus VedantacHudamani - V. 181.
Its meaning is as follows:
--
= good men well disciplined. The whole passage implies passing into the real beyond the unreal. na karmana na prajaya dhanena tyagenaike amritatvamanasuh parena nakam nihitam guhayam, vibhrajate yadyatayo visanti vedanta vijnana sunishchitarthah sanyasayogadyatayah sHuddha satvah te brahmaloke tu parantakale paramritat parimuchyanti sarve dahram vipapam paravesmabhutum yat pundarikam puramadhya samstham tatrapi dahram gaganam visokastasmin yadantastadupasitavyam yo vedadau svarah prokto vedante cha pratishtitah tasya prakritilinasya yah parah sa Mahesvarah
[Deathlessness is not obtained through action or begetting offspring or wealth. Some attain that state through renunciation.
--
A BaHudaka is one who takes sannyasa and goes to places of pilgrimage;
A Hamsa is an upasaka sannyasi;
--
These powers may also be sought and gained even after SelfRealisation. But then they are used for a definite purpose, i.e. the benefit of others as in the case of CHudala.
Sikhidhvaja was a pious king. His spouse was CHudala. They received instructions from a sage. The king, being busy with the administration of his kingdom, could not put the instructions into practice, whereas CHudala put them into practice and gained
Self-Realisation. Consequently she appeared more charming than before. The king was struck by her growing charm and asked her about it. She said that all charm was due to the Self and he was only noting the charm of Self-Realisation in her. He said that she was silly. There were great tapasvis who could not realise the Self even after long periods of tapas and what about a silly woman who was all along in the family and in the worldly life?
However, CHudala was not offended because she was firm in the
Self and only wished that her husb and should realise the Self and
--
business (vide Vedanta CHudamani). The Self is bound to the Heart,
like a cow tethered to a peg. The movements are controlled by the
--
An Andhra gentleman read out a verse from the Viveka CHudamani
setting forth the sense of the Maitreyi Brahmana of the Brihadaranyaka
--
This is well explained in the Kaivalyam and the Viveka CHudamani.
Thus though in sleep the awareness of the Self is not lost, the ignorance
--
won, then ignorance is destroyed. Also in Viveka CHudamani: ativa
sukshmam paramatma tattvam na sthoola drishtya (the exceedingly
--
D.: But CHudala says to Sikhidhvaja that she simply helped to trim
the wick.

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
A BaHudaka is one who takes sannyasa and goes to places of pilgrimage;
A Hamsa is an upasaka sannyasi;
--
These powers may also be sought and gained even after SelfRealisation. But then they are used for a definite purpose, i.e. the benefit of others as in the case of CHudala.
Sikhidhvaja was a pious king. His spouse was CHudala. They received instructions from a sage. The king, being busy with the administration of his kingdom, could not put the instructions into practice, whereas CHudala put them into practice and gained
Self-Realisation. Consequently she appeared more charming than before. The king was struck by her growing charm and asked her about it. She said that all charm was due to the Self and he was only noting the charm of Self-Realisation in her. He said that she was silly. There were great tapasvis who could not realise the Self even after long periods of tapas and what about a silly woman who was all along in the family and in the worldly life?
However, CHudala was not offended because she was firm in the
Self and only wished that her husb and should realise the Self and

1.57 - Public Scapegoats, #The Golden Bough, #James George Frazer, #Occultism
life, the men Huddle them inside a circle, and, on the principle of
fighting the devil with fire, they swing blazing firebrands in the
--
spirits are supposed to have Huddled into the effigies or their
fluttering drapery. In these wicker figures are also deposited the

1.60 - Between Heaven and Earth, #The Golden Bough, #James George Frazer, #Occultism
of the Hudson Bay Territory, menstruous women are excluded from the
camp, and take up their abode in huts of branches. They wear long

1.72 - Education, #Magick Without Tears, #Aleister Crowley, #Philosophy
And what the Tartarus-Tophet-Jehanna has all this to do with Education, and the Great Work? This, child! H. G. Wells and others have pointed out with serene justice that a gap in your vocabulary implies a gap in your mind; you lack the corresponding idea. Too true, "Erbert! But I threap that a pakeha with such xerotes as his will chowter with an arsis of ischonophony, beyond aught that any fub, even in Vigonia and dwale mammodis with a cascade from a Dewan tauty, a kiss-me-quick, a chou over her merkin and a parka over her cHudder could do to save him, and have an emprosthotonos, when he reads this. Sruti!
(Whaur's your Wullie Chaucer noo?)

1.75 - The AA and the Planet, #Magick Without Tears, #Aleister Crowley, #Philosophy
The foam of the grape is like the storm upon the sea; the ships tremble and sHudder, the shipmaster is afraid.
That is thy drunkenness, O holy one, and the winds whirl away the soul of the scribe into the happy haven.

1.78 - Sore Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
But the crisis in which fear becomes phobia is the unreasoning aversion, the sHuddering of panic, above all, the passionate refusal to learn anything about "drugs," to analyse the conditions, still less to face them; and the spasmodic invention of imaginary terrors, as if the real dangers were not enough to serve as a warning.
Now why? Surely because in the sub-conscious lies an instinct that in these obscure medicines indeed lies the key of some forbidden sanctuary. There is a fascination as irrational and therefore as strong, as the fear. Here is the point at which they link up with sex and religion. Oh, how well nigh almighty is the urgency to him who reads those few great writers who understood the subject from experience: de Quincey, Ludlow, Poe and Baudelaire: into whom burn the pointed parallels between their adventures and those of all the mystics, East and West!
--
It was not so easy a victory as I have perhaps described it, once she slipped in the slime and came down with a tHud; and at the end blood spurted from innumerable bites.
The whole scene was too much for most of the men; they literally howled liked famished wolves, and shook the balustrade until it creaked and groaned. Presently one slipped over, let himself lightly to the floor and charged. Others followed. All had their heart's desire. I was reminded of Swinburn's Laus Veneris,

1917 03 31p, #Prayers And Meditations, #The Mother, #Integral Yoga
At these blessed hours all earth sings a hymn of gladness, the grasses sHudder with pleasure, the air is vibrant with light, the trees lift towards heaven their most ardent prayer, the chant of the birds becomes a canticle, the waves of the sea billow with love, the smile of children tells of the infinite and the souls of men appear in their eyes.
Tell me, wilt Thou grant me the marvellous power to give birth to this dawn in expectant hearts, to awaken the consciousness of men to Thy sublime presence, and in this bare and sorrowful world awaken a little of Thy true Paradise? What happiness, what riches, what terrestrial powers can equal this wonderful gift!

1955-05-04 - Drawing on the universal vital forces - The inner physical - Receptivity to different kinds of forces - Progress and receptivity, #Questions And Answers 1955, #The Mother, #Integral Yoga
I knew young people who had always lived in citiesin a city and in those little rooms one has in the big cities in which everyone is Huddled. Now, they had come to spend their holidays in the countryside, in the south of France, and there the sun is hot, naturally not as here but all the same it is very hot (when we compare the sun of the Mediterranean coasts with that of Paris, for example, it truly makes a difference), and so, when they walked around the countryside the first few days they really began to get a terrible headache and to feel absolutely uneasy because of the sun; but they suddenly thought: Why, if we make friends with the sun it wont harm us any more! And they began to make a kind of inner effort of friendship and trust in the sun, and when they were out in the sun, instead of trying to bend double and tell themselves, Oh! How hot it is, how it burns!, they said, Oh, how full of force and joy and love the sun is! etc., they opened themselves like this (gesture), and not only did they not suffer any longer but they felt so strong afterwards that they went round telling everyone who said It is hottelling them Do as we do, you will see how good it is. And they could remain for hours in the full sun, bare-headed and without feeling any discomfort. It is the same principle.
It is the same principle. They linked themselves to the universal vital force which is in the sun and received this force which took away all that was unpleasant to them.

1.ac - Au Bal, #Crowley - Poems, #Aleister Crowley, #Philosophy
And all my spirit sHudders; dew bedims
My sight -these girls and their alluring glances!

1.ac - Power, #Crowley - Poems, #Aleister Crowley, #Philosophy
The stars that sHudder when their king
extends his hand,

1.ac - Prologue to Rodin in Rime, #Crowley - Poems, #Aleister Crowley, #Philosophy
Smiting our brilliance on the sHuddering clay?
Silence and darkness cover us, confirm
--
Around us sHudder at our brilliance.
These puppets perish in the good grand glare,

1.ac - The Atheist, #Crowley - Poems, #Aleister Crowley, #Philosophy
sHudder the nerves incarnadine!
From me thou drawest pearly drink -

1.ac - The Mantra-Yoga, #Crowley - Poems, #Aleister Crowley, #Philosophy
How the grey creeps upon the sHuddering gold!
Still I will strive! That thou mayst sweep

1.ac - The Neophyte, #Crowley - Poems, #Aleister Crowley, #Philosophy
Breathes somewhere, for I feel his sHudder take
My veins: some deadlier asp or cockatrice

1f.lovecraft - Ashes, #Lovecraft - Poems, #unset, #Zen
I could not repress an involuntary sHudder as I realized that it was
filled with soft, white ashes. Then I saw something that almost made my
--
experiment upon a human being! She sHuddered at the recollection. He
dilated at length upon what a privilege it would be for anyone to

1f.lovecraft - At the Mountains of Madness, #Lovecraft - Poems, #unset, #Zen
obscure quality of menacing symbolism, and I sHuddered as the seething
labyrinth of fabulous walls and towers and minarets loomed out of the
--
It was the neatly Huddled array of three sledges in that farther angle
of the ramps lower and outward-projecting course which had hitherto
--
sHuddered to think of it here, where such things ought not to be. To be
briefit was simply the raucous squawking of a penguin.
--
upon a careless heap of material sHudderingly familiar to us. It was
composed of furs and tent-cloth taken from Lakes camp, and we did not
--
primal sculptures, too, and had sHudderingly admired the way the
nameless artist had suggested that hideous slime-coating found on
--
at onceelse we would not have been alive and blindly racing. I sHudder
to think of what a shade of difference in his nervous reactions might

1f.lovecraft - Cool Air, #Lovecraft - Poems, #unset, #Zen
his ailment, and sHuddered when I reflected on what that ailment might
be. Mrs. Herrero crossed herself when she looked at him, and gave him

1f.lovecraft - Dagon, #Lovecraft - Poems, #unset, #Zen
sea without sHuddering at the nameless things that may at this very
moment be crawling and floundering on its slimy bed, worshipping their

1f.lovecraft - Deaf, Dumb, and Blind, #Lovecraft - Poems, #unset, #Zen
Blake had reveled in the weird traditions and sHuddering hints about
the house and its former tenants. Such eldritch lore was an imaginative

1f.lovecraft - Discarded Draft of, #Lovecraft - Poems, #unset, #Zen
indicate, and I found myself sHuddering even when I could not believe
his fantastic inventions. I hardly wondered at the naive credulity of

1f.lovecraft - Facts concerning the Late, #Lovecraft - Poems, #unset, #Zen
would speak of such matters with a sHudderingly uncanny zest, mostly
after his third glass at the Knights Head; boasting of what he had

1f.lovecraft - From Beyond, #Lovecraft - Poems, #unset, #Zen
instantaneously obliterating the latter from sight. SHudderingly I felt
that I knew what had obliterated the unfortunate servants, and could

1f.lovecraft - He, #Lovecraft - Poems, #unset, #Zen
So instead of the poems I had hoped for, there came only a sHuddering
blankness and ineffable loneliness; and I saw at last a fearful truth
--
I sHuddered as the man grew colloquialand with familiar speech of
another day. He went on.
--
any normal mind. On my right the Hudson glittered wickedly, and in the
distance ahead I saw the unhealthy shimmer of a vast salt marsh

1f.lovecraft - Herbert West-Reanimator, #Lovecraft - Poems, #unset, #Zen
supreme. I sHudder tonight as I think of it; sHudder even more than I
did that morning when West muttered through his bandages,
--
automaton in most respects, often confessed to a sHuddering sensation
of stealthy pursuit. He half felt that he was followeda psychological
--
grateful when West, in spite of my involuntary sHudders, offered to get
rid of the thing quietlyfor a purpose I knew too well.
--
and fellow-scholar; and I sHuddered when he finished severing the head,
placed it in his hellish vat of pulpy reptile-tissue to preserve it for
--
were the only survivors. He used to make sHuddering conjectures about
the possible actions of a headless physician with the power of

1f.lovecraft - In the Vault, #Lovecraft - Poems, #unset, #Zen
least in a city; and even Peck Valley would have sHuddered a bit had it
known the easy ethics of its mortuary artist in such debatable matters
--
crawl which followed his jarring tHud on the damp ground. He could not
walk, it appeared, and the emerging moon must have witnessed a horrible
--
succession of sHuddering whispers that seared into the bewildered ears
like the hissing of vitriol.

1f.lovecraft - In the Walls of Eryx, #Lovecraft - Poems, #unset, #Zen
as something sinister, and recoiled from it with a sHudder. Yet I knew
I must probe the mystery all the more quickly and thoroughly because of
--
gleaming surface I sHuddered involuntarilyas if by taking this
precious object I had transferred to myself the doom which had

1f.lovecraft - Medusas Coil, #Lovecraft - Poems, #unset, #Zen
fingers were sticky with blood. I sHuddered, then realised that it must
have come from the knob of the door which the unknown murderer had
--
The boy sHuddered as he avoided pronouncing Marcelines name. At the
same time I saw his eyes dilate in unison with a bursting of the
--
WellI couldnt do anything but look and sHudder, and finally I saw
that Marceline was watching me craftily out of those monstrous, dilated
--
drive I thought I could catch the tHud of dead, dogged footfalls which
did not follow me, but which kept leadenly on through the door of the
--
I sHuddered.
You mean Riversideol man de Russys place. Queer goins on there

1f.lovecraft - Nyarlathotep, #Lovecraft - Poems, #unset, #Zen
and sHuddered. And where Nyarlathotep went, rest vanished; for the
small hours were rent with the screams of nightmare. Never before had

1f.lovecraft - Old Bugs, #Lovecraft - Poems, #unset, #Zen
oaths, and animated by a frightful earnestness which brought a sHudder
to more than one drug-racked mind in the crowded room. But after a time

1f.lovecraft - Out of the Aeons, #Lovecraft - Poems, #unset, #Zen
Thereafter men sHuddered at Tyogs presumption, and tried not to think
of the punishment his impiety had met. And the priests of Ghatanothoa
--
cult; so that as I read I sHuddered at what was rumoured about his
death. He spoke of the growth of certain ideas regarding the appearance
--
and the cry of fright he emitted added another sHudder to that
neighbourhoods night of terror. We ought to have known from the lethal

1f.lovecraft - Pickmans Model, #Lovecraft - Poems, #unset, #Zen
sHudders and convulsions if a picture goes beyond the feelings of a
Beacon Street tea-table!
--
huge rats and sHuddered. Then there came a subdued sort of clatter
which somehow set me all in gooseflesha furtive, groping kind of
--
squawk, and a tHud. Then more wood and brick grating, a pause, and the
opening of the doorat which Ill confess I started violently. Pickman

1f.lovecraft - The Book, #Lovecraft - Poems, #unset, #Zen
aloud the ninth verse of that primal lay, and I knew amidst my sHudders
what it meant. For he who passes the gateways always wins a shadow, and

1f.lovecraft - The Call of Cthulhu, #Lovecraft - Poems, #unset, #Zen
things; and the doctor sHuddered now and then as he spoke of them. They
included not only a repetition of what he had formerly dreamed, but
--
sHudders, saying that it had come down from horribly ancient aeons
before ever the world was made. Besides nameless rites and human
--
At length the squatter settlement, a miserable Huddle of huts, hove in
sight; and hysterical dwellers ran out to cluster around the group of
--
that the world held no rock like it. Then I thought with a sHudder of
what old Castro had told Legrasse about the primal Great Ones: They

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
the doctor feels sHudderingly sure that enough solid evidence exists to
sustain the youths claim regarding his crucial discovery. In the first
--
1636. Here ran innumerable little lanes with leaning, Huddled houses of
immense antiquity; and fascinated though he was, it was long before he
--
denounced in sHudders as the ultimate horror among black magics
incantations.
--
possess, and the doctor sHuddered as the glib allusion glided by.
It was not wholesome to know so much about the way the fat sheriffs
--
they were he shrank away sHuddering, and did not stop to investigate
the dark stains which discoloured the upper surface and had spread down
--
had seen could never climb up the slippery walls, yet sHuddered at the
thought that some obscure foot-hold might exist.
--
sHuddering violently at two or three of the few coffin-plates he could
decipher. There was much clothing also stored in these rooms, and
--
willing? Willett sHuddered at the thought of what he had been pouring
in and out of his hands, and for a moment felt an impulse to flee in
--
Almousin, and Zariatnatmik sent a sHudder of fright through the
searcher who had seen and felt so much of cosmic abomination just
--
him some brandy fetched from the car. Then he sHuddered and screamed,
crying out, That beard . . . those eyes. . . . God, who are you? A
--
sHuddering as he entered the tainted air of the library to place them
in the grate. Willett meanwhile had gone up to the dismantled

1f.lovecraft - The Colour out of Space, #Lovecraft - Poems, #unset, #Zen
could, but sHuddered as they did so. Stark terror seemed to cling round
the Gardners and all they touched, and the very presence of one in the
--
Commencing his descent of the dark stairs, Ammi heard a tHud below him.
He even thought a scream had been suddenly choked off, and recalled
--
bringing to the minds of the Huddled men a sense of doom and
abnormality which far outraced any image their conscious minds could
--
not convey itwhen Ammi looked out again the hapless beast lay Huddled
inert on the moonlit ground between the splintered shafts of the buggy.

1f.lovecraft - The Crawling Chaos, #Lovecraft - Poems, #unset, #Zen
position made me sHudder, but I could not then tell, and cannot tell
now, what it was. At my right also was the sea, but it was blue, calm,
--
sHuddering deep. Then a rending report clave the night, and athwart the
desert of deserts appeared a smoking rift. Still the black ocean foamed

1f.lovecraft - The Descendant, #Lovecraft - Poems, #unset, #Zen
volume and sHuddered wildly, and fainted altogether when Williams
uttered the title. It was when he regained his senses that he told his

1f.lovecraft - The Disinterment, #Lovecraft - Poems, #unset, #Zen
sHuddered anew when I remembered the couch that had held me before my
tenancy of the present onethe couch that everyone supposed would be my
--
staring from them. His cold, calculating gaze made me sHudder horribly,
and gave me a fresh determination to free myself from his bondage as

1f.lovecraft - The Dream-Quest of Unknown Kadath, #Lovecraft - Poems, #unset, #Zen
almost unbearable, and he was about to flee in panic when the tHud of
something on the newly heaped bones nearby drew his notice from the
--
symbol in bas-relief which made one sHudder without knowing its
meaning. This was the central tower with the sign of Koth, and those
--
from, and sHuddered at the thought that Leng must be known to these
formless abominations from the moon.
--
fleetingly in the rays of that dim and moving lamp, and sHuddered at
the tale they told.
--
and forming in crude battle array not far from the Huddled
night-gaunts. In time there appeared that proud and influential ghoul
--
saw once again with a sHudder the circle of crude monoliths and the
squat windowless building which he knew held that frightful
--
old dreamer; but he looked behind him in horror and sHuddered when he
saw that there were other monstrous heads silhouetted above the level

1f.lovecraft - The Dreams in the Witch House, #Lovecraft - Poems, #unset, #Zen
they heard Joe Mazurewicz reel into the house half-drunk, and sHuddered
at the desperate wildness of his whining prayers.

1f.lovecraft - The Dunwich Horror, #Lovecraft - Poems, #unset, #Zen
Huddled between the stream and the vertical slope of Round Mountain,
and wonders at the cluster of rotting gambrel roofs bespeaking an
--
cattle that so swiftly disappeared. Then they sHuddered as they
recalled tales of Old Whateleys youth, and of the strange things that
--
locked away the Necronomicon with a sHudder of disgust, but the room
still reeked with an unholy and unidentifiable stench. As a foulness
--
snapping, crashing, and crackling ensued. The Fryes, Huddled together
in the sitting-room, did not dare to move until the last echoes died
--
less Huddling together of families. In the morning both the Frye and
the Seth Bishop households reported excitement among the dogs and vague
--
A cold sHudder ran through natives and visitors alike, and every ear
seemed strained in a kind of instinctive, unconscious listening.
--
As the men passed the site of Wilbur Whateleys abode they sHuddered
visibly, and seemed again to mix hesitancy with their zeal. It was no
--
the world of non-visible beings, the Huddled crowd at the mountains
base Huddled still closer, and winced as if in expectation of a blow.
Ygnaiih . . . ygnaiih . . . thflthkhngha . . . Yog-Sothoth . . .

1f.lovecraft - The Electric Executioner, #Lovecraft - Poems, #unset, #Zen
the topic gives me more of a sHudder than it gives many a man who has
been on trial for his life. The reason is that I associate the thing
--
overwrought nerves, and sHuddered. Thanking the guard and doctor, and
shaking free of the curious crowd, I staggered into a cab and was taken

1f.lovecraft - The Festival, #Lovecraft - Poems, #unset, #Zen
reading intently and sHudderingly when the old man came back booted and
dressed in a loose antique costume, and sat down on that very bench, so
--
And as I did so I sHuddered. For though the wind had not left much
snow, a few patches did remain on the path near the door; and in that
--
resemblance in his face, but I only sHuddered, because I was sure that
the face was merely a devilish waxen mask. The flopping animals were
--
So I read again that hideous chapter, and sHuddered doubly because it
was indeed not new to me. I had seen it before, let footprints tell

1f.lovecraft - The Ghost-Eater, #Lovecraft - Poems, #unset, #Zen
snarls, and that detestable crunching of bones, I sHudder again at the
memory of that eldritch night.
--
before me. But I heard the unhindered tHud of each bullet as it
imbedded itself in the opposite wall.
--
screams and snarls, and that detestable crunching of bones, I sHudder
again at the memory of that eldritch night.

1f.lovecraft - The Green Meadow, #Lovecraft - Poems, #unset, #Zen
of Democritus; but as memories appeared, I sHuddered in deeper fear,
for I knew that I was alonehorribly alone. Alone, yet close to

1f.lovecraft - The Haunter of the Dark, #Lovecraft - Poems, #unset, #Zen
hump of Federal Hill, bristling with Huddled roofs and steeples whose
remote outlines wavered mysteriously, taking fantastic forms as the
--
certain symbols and diagrams sHudderingly recognisable to the occult
student. Clearly, the lingering local rumours had not lied. This place

1f.lovecraft - The Horror at Martins Beach, #Lovecraft - Poems, #unset, #Zen
Beach is once more popular as a watering-place, but I sHudder when I
think of it. Indeed, I cannot look at the ocean at all now without
sHuddering.
Fate is not always without a sense of drama and climax, hence the
--
The crowd, having gained a Huddling-place beyond reach of the tide,
stared in mute fascination; without offering a word of advice or

1f.lovecraft - The Horror at Red Hook, #Lovecraft - Poems, #unset, #Zen
and he had often viewed with an anthropologists sHudder the chanting,
cursing processions of blear-eyed and pockmarked young men which wound
--
from these nocturnal rites, and sHuddered at their peculiar ecstasy and
abandon despite the commonness of weird orgies in that sodden section.
--
When he read this he sHuddered, and thought vaguely of the cracked bass
organ notes he fancied he had heard beneath the church on certain
nights. He sHuddered again at the rust around the rim of a metal basin
which stood on the altar, and paused nervously when his nostrils seemed
--
everywhere, and Malone sHuddered whenever he saw a brazier or altar
from which the smoke was still rising.
--
Malone does not sHudder without causefor only the other day an officer
overheard a swarthy squinting hag teaching a small child some whispered

1f.lovecraft - The Horror in the Burying-Ground, #Lovecraft - Poems, #unset, #Zen
when the shovels began to fly again. As the earth tHudded down on the
coffin-lids, Thorndikes first, Steve Barbour noticed the queer
--
surviving spectators still sHudder to recall. Jotham Blake, the
constable, had to take him back to the town farm by force, and his

1f.lovecraft - The Horror in the Museum, #Lovecraft - Poems, #unset, #Zen
cyclops, and all their sHuddersome congeners. Others were drawn from
darker and more furtively whispered cycles of subterranean
--
quietly, and with a sHuddersome suggestion of familiarity. Burlap and
all, the burden went down to the oblivion of a cloacal labyrinth. Jones
sHuddered, and almost shrank from the gaunt figure at his side as they
emerged into the street.
--
was patting and pawing and pushing at the planks. There was a tHudding
on the stout wood, which grew louder and louder. The stench was

1f.lovecraft - The Hound, #Lovecraft - Poems, #unset, #Zen
kingly dead, and sometimeshow I sHudder to recall it!the frightful,
soul-upheaving stenches of the uncovered grave.
--
suggestion of baying we sHuddered, remembering the tales of the
peasantry; for he whom we sought had centuries before been found in

1f.lovecraft - The Last Test, #Lovecraft - Poems, #unset, #Zen
beyond the stars; so that even Surama sHuddered, made an elder sign
that no book of history records, and forgot to chuckle.
--
always made her sHudder; but her very dread had sharpened her eyes and
ears where he was concerned. He always went hatless around the yard,
--
sHudderingly of the monstrous happening behind those barred clinic
windows, she crept into bed for a long night of anguished
--
sHuddered slightly.
But this is horrible, Al! You shouldnt think of it that way!
--
Clarendon drew a deep, sHuddering breath he unclosed his fingers and
studied the glittering thing that rolled about on his palm. Then he
--
Ive learned I sHudder at the thought of the world and what its been
through. The world is cursed old, James, and there have been whole

1f.lovecraft - The Lurking Fear, #Lovecraft - Poems, #unset, #Zen
In the morning citizens and state troopers followed the sHuddering
mountaineers to the place where they said the death had come. Death was
--
and the window that night, but I sHuddered whenever I could not cast
off the instinct to classify it. If it had only snarled, or bayed, or
--
The stormy vigil reminded me sHudderingly of my ghastly night on
Tempest Mountain. My mind turned to that odd question which had kept
--
cannot see a well or a subway entrance without sHuddering . . . why
cannot the doctors give me something to make me sleep, or truly calm my

1f.lovecraft - The Man of Stone, #Lovecraft - Poems, #unset, #Zen
anybody this side of the Hudson can tell what the Van Kaurans have
handed down. We come from Nicholas Van Kauran, the wizard, who was

1f.lovecraft - The Moon-Bog, #Lovecraft - Poems, #unset, #Zen
searched long and far. And now I sHudder when I hear the frogs piping
in swamps, or see the moon in lonely places.
--
accursed, so that I almost sHuddered to see the high turrets of the
castle gilded with fire. Barrys motor had met me at the Ballylough

1f.lovecraft - The Mound, #Lovecraft - Poems, #unset, #Zen
know that the rites of Yig, Father of Snakes, can get a real sHudder
out of me any day. I have heard and seen too much to be sophisticated
--
involved the rush of hooves and feet, the tHud of blows, the clank of
metal on metal, the muffled cries of warriors, and the fall of human
--
the plain against the western sky, and to sHudder at the small dark
speck that paraded by day and the glimmering will-o-the-wisp that
--
lately left, and saw with a sHudder that the faint bluish torch of the
nocturnal squaw-ghost had begun to glimmer.
--
Spaniard sHuddered in terrified anticipation. He did not analyse his
position, or the significance of this onrush of great lumbering beings,
--
now definitely traceable, and I sHuddered when I saw how clearly the
grotesque figures resembled the monstrous bas-reliefs on the cylinder I
--
before? . . . It occurred to me with sHuddering force that I was
building my speculations out of a full belief in the Zamacona

1f.lovecraft - The Music of Erich Zann, #Lovecraft - Poems, #unset, #Zen
was looking at the curtained window and listening sHudderingly. Then I
half fancied I heard a sound myself; though it was not a horrible
--
his ear I sHuddered, though I knew not whyknew not why till I felt of
the still face; the ice-cold, stiffened, unbreathing face whose glassy

1f.lovecraft - The Nameless City, #Lovecraft - Poems, #unset, #Zen
at a time. I sHuddered oddly in some of the far corners; for certain
altars and stones suggested forgotten rites of terrible, revolting, and
--
polished wood and glass I sHuddered at the possible implications. The
cases were apparently ranged along each side of the passage at regular
--
sHudderingly to the only other human image in that frightful corridor,
the man who was torn to pieces by the nameless race, for in the

1f.lovecraft - The Picture in the House, #Lovecraft - Poems, #unset, #Zen
prepared me for something like enmity; so that I almost sHuddered
through surprise and a sense of uncanny incongruity when he motioned me

1f.lovecraft - The Rats in the Walls, #Lovecraft - Poems, #unset, #Zen
his effort when I noticed a trivial circumstance which made me sHudder,
even though it implied nothing more than I had already imagined. I told

1f.lovecraft - The Shadow out of Time, #Lovecraft - Poems, #unset, #Zen
what the pavement was like, and sHuddered at the utter, fateful
familiarity of the great octagonal stones whose buckled surface still
--
sHudder, to keep that faint blur of moonlight in view. I was torn
betwixt a longing to flee and a feverish mixture of burning curiosity
--
surrounding air. SHuddering, I realised that a vast chain of aeon-dead
black gulfs must indeed be yawning somewhere beyond and below me. I
--
made me sHudder. Never before, if my mad dreams held anything of truth,
had human feet pressed upon those immemorial pavements. Of the

1f.lovecraft - The Shadow over Innsmouth, #Lovecraft - Poems, #unset, #Zen
holes where clock-dials should have been. The vast Huddle of sagging
gambrel roofs and peaked gables conveyed with offensive clearness the
--
I soon decided, any reason why I should have felt that sHuddering touch
of evil pseudo-memory. Was it not natural that a local mystery cult
--
utter desertion which somehow made me sHudder. Collapsing Huddles of
gambrel roofs formed a jagged and fantastic skyline, above which rose
--
The old mans whisper grew fainter, and I found myself sHuddering at
the terrible and sincere portentousness of his intonation, even though
--
Matt he didnt like this business at all, an wanted Obed sHud keep
away from the island; but the Capn was sharp fer gain, an faound he
--
fish an treasure, an sHud hev what they hankered arter. . . .
Nothin was to be diffrunt on the aoutside, only we was to keep shy
--
children sHud never die, but go back to the Mother Hydra an Father
Dagon what we all come from onctI! I! Cthulhu fhtagn! Phnglui
--
immediate weakness of my defences. I was sHuddering because not one of
my pursuers, despite some hideous pantings, gruntings, and subdued
--
those dead, stench-cursed streets and Huddles of rotting roofs and
crumbling steeples. Is it not possible that the germ of an actual

1f.lovecraft - The Shunned House, #Lovecraft - Poems, #unset, #Zen
of sHudders. The small-paned windows were largely broken, and a
nameless air of desolation hung round the precarious panelling, shaky
--
sHuddering quest which proved so disastrous to myself and mine. For at
last my uncle insisted on joining the search I had commenced, and after
--
Huddle quietly between the hoary bulk of the church and the houses and
bank walls of Benefit Street.
--
the whitish deposits a particularly sharp definition of the Huddled
form I had suspected from boyhood. Its clearness was astonishing and
--
possess itself of his vital processes. I sHuddered at the thought of
those vital processes, worn as they were by eighty-one years of
--
Suddenly my spade struck something softer than earth. I sHuddered, and
made a motion as if to climb out of the hole, which was now as deep as

1f.lovecraft - The Silver Key, #Lovecraft - Poems, #unset, #Zen
and sHuddered as the wind blew meaningly through them. Then there was
the crumbling farmhouse of old Goody Fowler the witch, with its little

1f.lovecraft - The Statement of Randolph Carter, #Lovecraft - Poems, #unset, #Zen
I sHuddered at his facial expression on the night before the awful
happening, when he talked so incessantly of his theory, why certain
--
sHuddering inquiry. Then the voice of Warren in a pitch of wilder
consternation:

1f.lovecraft - The Strange High House in the Mist, #Lovecraft - Poems, #unset, #Zen
sHudder when a brown hand reached out to help him over the sill and
into that low room of black oak wainscots and carved Tudor furnishings.

1f.lovecraft - The Temple, #Lovecraft - Poems, #unset, #Zen
to sHudder, and turned away from the scene as if frightened; yet could
give no explanation save that he was overcome with the vastness,
--
would have caused a weaker and more superstitious man to sHudder. The
head of the radiant god in the sculptures on the rock temple is the

1f.lovecraft - The Thing on the Doorstep, #Lovecraft - Poems, #unset, #Zen
legend-haunted Arkham, whose Huddled, sagging gambrel roofs and
crumbling Georgian balustrades brood out the centuries beside the
--
of books and apparatus from Innsmouth (Derby sHuddered as he spoke the
name), and was finishing the restoration of the Crowninshield house and
--
browsings in forbidden volumes, and at times made me sHudder with a
certain thread of mythological consistencyof convincing
--
I sHuddered as Derby paused. Surely, I had known the differenceyet
could I accept an explanation as insane as this? But my distracted

1f.lovecraft - The Tomb, #Lovecraft - Poems, #unset, #Zen
which brought to me both a smile and a sHudder. An odd impulse caused
me to climb upon the broad slab, extinguish my candle, and lie down

1f.lovecraft - The Transition of Juan Romero, #Lovecraft - Poems, #unset, #Zen
the works of a great historianand sHuddered when the association came
to me.

1f.lovecraft - The Trap, #Lovecraft - Poems, #unset, #Zen
whirlwind or waterspout, or a Huddle of autumn leaves dancing
circularly in an eddy of wind along a level lawn. It was, like the

1f.lovecraft - The Unnamable, #Lovecraft - Poems, #unset, #Zen
It had been an eldritch thingno wonder sensitive students sHudder at
the Puritan age in Massachusetts. So little is known of what went on

1f.lovecraft - The Whisperer in Darkness, #Lovecraft - Poems, #unset, #Zen
neighbouring mountain-precipices with a sHudder, even when not
recalling how many settlers had been lost, and how many farmhouses
--
And then I heard the other voice. To this hour I sHudder
retrospectively when I think of how it struck me, prepared though I was
--
about those earlier nights I sHuddered to think there would be no moon.
Nor did I like the way the farmhouse nestled in the lee of that
--
the two devices on the shelf behind the cylinders, were Huddled
together.
--
have excited my pity; but instead, it gave me a kind of sHudder. He was
so rigid and inert and corpse-likeand that incessant whispering was so

1f.lovecraft - Till A the Seas, #Lovecraft - Poems, #unset, #Zen
those spectral, rotting towers . . . those Huddles of shabby walls and
cactus-choked streets, darkly silent and abandoned. . . .
--
cruel sun; a piteous Huddled handful out of all the unnumbered millions
who had once dwelt on the doomed planet.
--
forgotten as he saw joyfully that a small Huddle of buildings clung to
the base of the farther cliff.

1f.lovecraft - Under the Pyramids, #Lovecraft - Poems, #unset, #Zen
Huddled down beneath a gigantic world of solid masonry; joined to the
life he has known by the merest tube, in which he may only crawl, and
--
feel almost like sHuddering whenever I think of Gizeh and its
plateaufor one is oppressed by hints of the closeness to every-day

1f.lovecraft - Winged Death, #Lovecraft - Poems, #unset, #Zen
romancing of a yellow journalistgives me a curious sHudder in view of
the legends of the blacks and the way the fly happened to go wild when

1.fs - Fridolin (The Walk To The Iron Factory), #Schiller - Poems, #Friedrich Schiller, #Poetry
And, sHuddering, thus spake he:
"And, at the foundry, quickly tell,

1.fs - The Driver, #Schiller - Poems, #Friedrich Schiller, #Poetry
With sHuddering awe 'twas seen by the eye
How the salamanders' and dragons' dread forms
--
"Thus sHuddering methoughtwhen a something crawled near,
And a hundred limbs it out-flung,

1.fs - The Invincible Armada, #Schiller - Poems, #Friedrich Schiller, #Poetry
O'er sHuddering waves she gathers to thy coasts!
The horror that she spreads can claim

1.fs - The Two Guides Of Life - The Sublime And The Beautiful, #Schiller - Poems, #Friedrich Schiller, #Poetry
Where halts above the eternal sea the sHuddering child of time.
The other here, resolved and mute and solemn, claspeth thee,

1.fs - The Walk, #Schiller - Poems, #Friedrich Schiller, #Poetry
Giddily look I above, sHudderingly look I below,
But between the infinite height and the infinite hollow

1.jk - Endymion - Book I, #Keats - Poems, #John Keats, #Poetry
Benighted, close they Huddled from the cold,
And shar'd their famish'd scrips. Thus all out-told

1.jk - Endymion - Book II, #Keats - Poems, #John Keats, #Poetry
I sHuddergentle river, get thee hence.
Alpheus! thou enchanter! every sense

1.jk - Hyperion, A Vision - Attempted Reconstruction Of The Poem, #Keats - Poems, #John Keats, #Poetry
Fright and perplex, so also sHudders he;
Not at dog's howl or gloom-bird's hated screech,

1.jk - Hyperion. Book I, #Keats - Poems, #John Keats, #Poetry
Fright and perplex, so also sHuddered he-
Not at dog's howl, or gloom-bird's hated screech,

1.jk - Hyperion. Book II, #Keats - Poems, #John Keats, #Poetry
And sHudder'd; for the overwhelming voice
Of huge Enceladus swallow'd it in wrath:

1.jk - Lamia. Part I, #Keats - Poems, #John Keats, #Poetry
Why do you sHudder, love, so ruefully?
Why does your tender palm dissolve in dew?
--
(line 48): Originally, "Cerulean-spotted." Leigh Hunt says of this passage, "The admiration, pity, and horror, to be excited by humanity in a brute shape, were never perhaps called upon by a greater mixture of beauty and deformity than in the picture of this creature. Our pity and suspicions are begged by the first word: the profuse and vital beauties with which she is covered seem proportioned to her misery and natural rights; and lest we should lose sight of them in this gorgeousness, the 'woman's mouth' fills us at once with sHuddering and compassion."
(line 158): The manuscript reads "vulcanian," the first edition "volcanian." It seems to me more likely that the manuscript accords with the poet's intention than that printed text does, for this old orthography is the more characteristic of the vocabulary of this particular poem, as introducing the more conspicuously the mythic personal origin of the common noun "volcano" or "vulcano."

1.jk - Otho The Great - Act I, #Keats - Poems, #John Keats, #Poetry
Are Huddling undistinguish'd my dear friends,
With common thousands, into shallow graves.

1.jk - Otho The Great - Act V, #Keats - Poems, #John Keats, #Poetry
The earth would sHudder at so foul a deed
A fair Bride, a sweet Bride, an innocent Bride!

1.jk - The Cap And Bells; Or, The Jealousies - A Faery Tale .. Unfinished, #Keats - Poems, #John Keats, #Poetry
With fiery sHudder through the bloomed east;
At six we heard Panthea's churches ring --

1.jwvg - To My Friend - Ode I, #Goethe - Poems, #Johann Wolfgang von Goethe, #Poetry
How the maiden sHudders,
The youth, how mourns he,

1.kbr - Dohas II (with translation), #Songs of Kabir, #Kabir, #Sufism
Moorakh Log Na Janhin, Baahar DHudhan Jahin
[Like the pupil in the eyes

1.lb - His Dream Of Skyland, #Li Bai - Poems, #Li Bai, #Poetry
I trembled in the deep forest, and sHuddered at the overhanging crags,
one heaped upon another.

1.lovecraft - Fungi From Yuggoth, #Lovecraft - Poems, #unset, #Zen
Up where the hills begin to Huddle thick;
We never thought his wits were very quick,
--
Where from my window Huddled roofs sloped down
To a quaint harbour rich with visionings.

1.lovecraft - Psychopompos- A Tale in Rhyme, #Lovecraft - Poems, #unset, #Zen
And Huddle closer in the spectral gloom:
To each straind ear the truth too well is known,

1.lovecraft - The Cats, #Lovecraft - Poems, #unset, #Zen
Lanterns that sHudder and death-lights that glow.
Black monstrous bridges across oily rivers,

1.lovecraft - The Wood, #Lovecraft - Poems, #unset, #Zen
The sHuddering dawn no single stone revealed,
But fled the blackness of a primal wood.

1.okym - 75 - And when Thyself with shining Foot shall pass, #unset, #Arthur C Clarke, #Fiction
English version by Edward FitzGerald Original Language Persian/Farsi And when Thyself with shining Foot shall pass Among the Guests Star-scatter'd on the Grass, And in your joyous Errand reach the spot Where I made one -- turn down an empty Glass! TAMAM SHud [bk1sm.gif] -- from The Rubaiyat of Omar Khayyam, by Omar Khayyam / Translated by Edward FitzGerald <

1.pbs - Alastor - or, the Spirit of Solitude, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Of love. He reared his sHuddering limbs, and quelled
His gasping breath, and spread his arms to meet
--
Is left, the boat paused sHuddering.Shall it sink
Down the abyss? Shall the reverting stress
--
Strong sHuddering from his burning limbs. As one
Roused by some joyous madness from the couch

1.pbs - Evening - Ponte Al Mare, Pisa, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Like mountain over mountain Huddled--but
Growing and moving upwards in a crowd,

1.pbs - Ghasta Or, The Avenging Demon!!!, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Horror seized my sHuddering brain,
Horror dimmed my starting eye.

1.pbs - Ginevra, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
SHuddered to hear through the deserted halls
And corridors the thrilling shrieks which came

1.pbs - Hellas - A Lyrical Drama, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
He startshe sHuddersye that love not,
With your panting loud and fast,

1.pbs - Hymn To Mercury, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
And sneezed and sHuddered--Phoebus on the grass
Him threw, and whilst all that he had designed

1.pbs - Julian and Maddalo - A Conversation, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Huddled in gloom;into the purple sea
The orange hues of heaven sunk silently.

1.pbs - Liberty, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
An hundred are sHuddering and tottering; the sound
Is bellowing underground.

1.pbs - Orpheus, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
A moment sHudders on the fearful brink
Of a swift streamthe cruel hounds press on

1.pbs - Peter Bell The Third, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
A leaden-witted thiefjust Huddled
Out of the dross and scum of nature;

1.pbs - Prometheus Unbound, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
SHuddering through India! Thou serenest Air,
Through which the Sun walks burning without beams!
--
Huddled in gray annihilation, split,
Jammed in the hard, black deep; and over these,

1.pbs - Queen Mab - Part II., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Then, sHuddering, meets his own.
Where Cicero and Antoninus lived,

1.pbs - Queen Mab - Part IV., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Comes sHuddering on the blast, or the faint moan
With which some soul bursts from the frame of clay

1.pbs - Queen Mab - Part IX., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
No more the sHuddering voice of hoarse despair
Pealed through the echoing vaults, but soothing notes

1.pbs - Queen Mab - Part V., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Without a sHudder the slave-soldier lends
His arm to murderous deeds, and steels his heart,
--
Look back, and sHudder at his younger years.'

1.pbs - Queen Mab - Part VI., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
The spirits of the air, the sHuddering ghost,
The genii of the elements, the powers
--
Lone sitting on the bare and sHuddering rock,
All seems unlinked contingency and chance

1.pbs - Queen Mab - Part Vi (Excerpts), #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Lone sitting on the bare and sHuddering rock,
All seems unlink'd contingency and chance,

1.pbs - Queen Mab - Part VII., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Was heard on earth; earth sHuddered at the sound;
The fiery-visaged firmament expressed

1.pbs - Rosalind and Helen - a Modern Eclogue, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
I sHuddered, and then laughing said
'We will have rites our faith to bind,

1.pbs - Saint Edmonds Eve, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
The Monks in amazement sHuddering stand,
They burst through the chancel's gloom,

1.pbs - Scenes From The Faust Of Goethe, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
A merry club is Huddled altogether:
Even with such little people as sit there

1.pbs - Sister Rosa - A Ballad, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Chills his sHuddering breath,
As he lists to the fearful lay
--
And he sHuddered to sleep with the dead.
XI.
--
And her lank hand lay on his sHuddering brain;
But each power was nerved by fear.--
--
That in long vibrations sHuddered the ground;
And as the stern notes floated around,

1.pbs - Song. To -- [Harriet], #unset, #Arthur C Clarke, #Fiction
'Tis sterner than death oer the sHuddering wretch bending,
And in skeleton grasp his fell sceptre extending,

1.pbs - The Daemon Of The World, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
No more the sHuddering voice of hoarse despair
Peals through the echoing vaults, but soothing notes

1.pbs - The Mask Of Anarchy, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
And sHuddering with a mother's throe
XXXVI.

1.pbs - The Retrospect - CWM Elan, 1812, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
That rise on Fancy's sHuddering view,--
Are gilt by the reviving ray

1.pbs - The Spectral Horseman, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
The startled passenger sHudders to hear,
More distinct than the thunder's wildest roar.

1.pbs - To Death, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Enfolds my sHuddering soul?
O Death! where is thy sting?

1.pbs - War, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
He sHudders in deaths latest agonies;
Yet does a fleeting hectic flush his cheek,

1.poe - For Annie, #Poe - Poems, #unset, #Zen
That you sHudder to look at me,
Thinking me dead.

1.poe - The Bells - A collaboration, #Poe - Poems, #unset, #Zen
How I sHudder at the notes
Of the bells, bells, bells

1.poe - The Bells, #Poe - Poems, #unset, #Zen
How I sHudder at the notes Of the bells, bells, bells--
Of the bells !

1.poe - The Conversation Of Eiros And Charmion, #Poe - Poems, #unset, #Zen
upon us;even here in Aidenn I sHudder while I speak.
Let me be briefbrief as the ruin that overwhelmed.

1.rajh - God Pursues Me Everywhere, #unset, #Arthur C Clarke, #Fiction
English version by Rabbi Zalman M. Schachter-Shalomi Original Language English, Yiddish God pursues me everywhere, Enmeshes me in glances, And blinds my sightless back like flaming sun. God, like a forest dense, pursues me. My lips are ever tender, mute, so amazed, So like a child lost in an ancient sacred grove. God pursues me like a silent sHudder. I wish for tranquility and rest -- He urges; come! And see -- how visions walk like the homeless on the streets. My thoughts walk about like a vagrant mystery -- Walks through the world's long corridor. At times I see God's featureless face hovering over me. God pursues me in the streetcars and cafes Every shining apple is my crystal sphere to see How mysteries are born and vision came to be. - from "Human, God's Ineffable Name," by Rabbi Abraham Joshua Heschel, freely rendered by Rabbi Zalman M. Schacter-Shalomi. Available from the Reb Zalman Legacy Project

1.rb - Andrea del Sarto, #Browning - Poems, #Robert Browning, #Poetry
Holds the trees safer, Huddled more inside;
The last monk leaves the garden; days decrease,

1.rb - How They Brought The Good News From Ghent To Aix, #Browning - Poems, #Robert Browning, #Poetry
As down on her haunches she sHuddered and sank.
So, we were left galloping, Joris and I,

1.rb - Rhyme for a Child Viewing a Naked Venus in a Painting of 'The Judgement of Paris', #Browning - Poems, #Robert Browning, #Poetry
And the tent shook, for mighty Saul sHuddered: and sparkles 'gan dart
From the jewels that woke in his turban, at once with a start,
--
For their food in the ardours of summer. One long sHudder thrilled
All the tent till the very air tingled, then sank and was stilled
--
In the sHuddering forests' held breath; in the sudden wind-thrills;
In the startled wild beasts that bore off, each with eye sidling still

1.rb - Sordello - Book the Fifth, #Browning - Poems, #Robert Browning, #Poetry
Oh, Huddle up the day's disasters! March,
Ye runagates, and drop thou, arch by arch,

1.rb - Sordello - Book the Fourth, #Browning - Poems, #Robert Browning, #Poetry
So that, in place of Huddling with their dead
Indoors, to answer Salinguerra's ends,

1.rb - Sordello - Book the Third, #Browning - Poems, #Robert Browning, #Poetry
A presage sHuddered through the welkin; harsh
The earth's remonstrance followed. 'T was the marsh
--
"Whose cramped ill-featured streets Huddled about
"The minster for protection, never out

1.rb - The Englishman In Italy, #Browning - Poems, #Robert Browning, #Poetry
How the old twisted olive trunks sHudder,
The medlars let fall

1.rb - The Flight Of The Duchess, #Browning - Poems, #Robert Browning, #Poetry
Just the object to make you sHudder.
XVII.

1.rb - The Last Ride Together, #Browning - Poems, #Robert Browning, #Poetry
I sink back sHuddering from the quest.
Earth being so good, would heaven seem best?

1.rmr - The Sonnets To Orpheus - I, #Rilke - Poems, #Rainer Maria Rilke, #Poetry
with an entryway that sHuddered in the wind-
you built a temple deep inside their hearing.

1.rt - Brahm, Viu, iva, #Tagore - Poems, #Rabindranath Tagore, #Poetry
And sHudders.
The bonds of nature are ripped.

1.rt - Gitanjali, #Tagore - Poems, #Rabindranath Tagore, #Poetry
The night was still dark when the drum sounded. The voice came 'Wake up! delay not!' We pressed our hands on our hearts and sHuddered with fear. Some said, 'Lo, there is the king's flag!' We stood up on our feet and cried 'There is no time for delay!'
The king has come - but where are lights, where are wreaths? Where is the throne to seat him? Oh, shame! Oh utter shame! Where is the hall, the decorations? Someone has said, 'Vain is this cry! Greet him with empty hands, lead him into thy rooms all bare!'
Open the doors, let the conch-shells be sounded! in the depth of the night has come the king of our dark, dreary house. The thunder roars in the sky. The darkness sHudders with lightning. Bring out thy tattered piece of mat and spread it in the courtyard. With the storm has come of a sudden our king of the fearful night.
52.

1.rt - Palm Tree, #Tagore - Poems, #Rabindranath Tagore, #Poetry
soar and flap and sHudder
as though it thinks it can fly,

1.rt - The Hero, #Tagore - Poems, #Rabindranath Tagore, #Poetry
a cold sHudder could you see it from your palanquin.
Many of them fly, and a great number are cut to pieces.

1.rwe - Saadi, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
Lose the sHudder of midnight;
And at overflowing noon,

1.rwe - The Cumberland, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
With a sudden sHudder of death,
And the cannon's breath

1.rwe - The Sphinx, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
Cold sHuddered the sphere:
'Who has drugged my boy's cup?

1.rwe - Uriel, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
A sHudder ran around the sky;
The stern old war-gods shook their heads;

1.wb - Auguries of Innocence, #unset, #Arthur C Clarke, #Fiction
Original Language English To see a world in a grain of sand And a heaven in a wild flower, Hold infinity in the palm of your hand And eternity in an hour. A robin redbreast in a cage Puts all heaven in a rage. A dove-house filled with doves and pigeons SHudders hell through all its regions. A dog starved at his master's gate Predicts the ruin of the state. A horse misused upon the road Calls to heaven for human blood. Each outcry of the hunted hare A fibre from the brain does tear. A skylark wounded in the wing, A cherubim does cease to sing. The game-cock clipped and armed for fight Does the rising sun affright. Every wolf's and lion's howl Raises from hell a human soul. The wild deer wandering here and there Keeps the human soul from care. The lamb misused breeds public strife, And yet forgives the butcher's knife. The bat that flits at close of eve Has left the brain that won't believe. The owl that calls upon the night Speaks the unbeliever's fright. He who shall hurt the little wren Shall never be beloved by men. He who the ox to wrath has moved Shall never be by woman loved. The wanton boy that kills the fly Shall feel the spider's enmity. He who torments the chafer's sprite Weaves a bower in endless night. The caterpillar on the leaf Repeats to thee thy mother's grief. Kill not the moth nor butterfly, For the Last Judgment draweth nigh. He who shall train the horse to war Shall never pass the polar bar. The beggar's dog and widow's cat, Feed them, and thou wilt grow fat. The gnat that sings his summer's song Poison gets from Slander's tongue. The poison of the snake and newt Is the sweat of Envy's foot. The poison of the honey-bee Is the artist's jealousy. The prince's robes and beggar's rags Are toadstools on the miser's bags. A truth that's told with bad intent Beats all the lies you can invent. It is right it should be so: Man was made for joy and woe; And when this we rightly know Through the world we safely go. Joy and woe are woven fine, A clothing for the soul divine. Under every grief and pine Runs a joy with silken twine. The babe is more than swaddling bands, Throughout all these human lands; Tools were made and born were hands, Every farmer understands. Every tear from every eye Becomes a babe in eternity; This is caught by females bright And returned to its own delight. The bleat, the bark, bellow, and roar Are waves that beat on heaven's shore. The babe that weeps the rod beneath Writes Revenge! in realms of death. The beggar's rags fluttering in air Does to rags the heavens tear. The soldier armed with sword and gun Palsied strikes the summer's sun. The poor man's farthing is worth more Than all the gold on Afric's shore. One mite wrung from the labourer's hands Shall buy and sell the miser's lands, Or if protected from on high Does that whole nation sell and buy. He who mocks the infant's faith Shall be mocked in age and death. He who shall teach the child to doubt The rotting grave shall ne'er get out. He who respects the infant's faith Triumphs over hell and death. The child's toys and the old man's reasons Are the fruits of the two seasons. The questioner who sits so sly Shall never know how to reply. He who replies to words of doubt Doth put the light of knowledge out. The strongest poison ever known Came from Caesar's laurel crown. Nought can deform the human race Like to the armour's iron brace. When gold and gems adorn the plough To peaceful arts shall Envy bow. A riddle or the cricket's cry Is to doubt a fit reply. The emmet's inch and eagle's mile Make lame philosophy to smile. He who doubts from what he sees Will ne'er believe, do what you please. If the sun and moon should doubt, They'd immediately go out. To be in a passion you good may do, But no good if a passion is in you. The whore and gambler, by the state Licensed, build that nation's fate. The harlot's cry from street to street Shall weave old England's winding sheet. The winner's shout, the loser's curse, Dance before dead England's hearse. Every night and every morn Some to misery are born. Every morn and every night Some are born to sweet delight. Some are born to sweet delight, Some are born to endless night. We are led to believe a lie When we see not through the eye Which was born in a night to perish in a night, When the soul slept in beams of light. God appears, and God is light To those poor souls who dwell in night, But does a human form display To those who dwell in realms of day. [1991.jpg] -- from William Blake: The Complete Poems, by William Blake

1.wby - From A Full Moon In March, #Yeats - Poems, #William Butler Yeats, #Poetry
What sHudders run through all that animal blood?
What is this sacrifice? Can someone there

1.wby - Leda And The Swan, #Yeats - Poems, #William Butler Yeats, #Poetry
A sHudder in the loins engenders there
The broken wall, the burning roof and tower

1.wby - Mad As The Mist And Snow, #Yeats - Poems, #William Butler Yeats, #Poetry
What makes me sHudder so?
I sHudder and I sigh to think
That even Cicero

1.wby - On Woman, #Yeats - Poems, #William Butler Yeats, #Poetry
It sHuddered in the water:
Harshness of their desire
--
SHudder that made them one.
What else He give or keep

1.wby - Parnells Funeral, #Yeats - Poems, #William Butler Yeats, #Poetry
What sHudders run through all that animal blood?
What is this sacrifice? Can someone there

1.wby - The Phases Of The Moon, #Yeats - Poems, #William Butler Yeats, #Poetry
Who sHudder and hurry by: body and soul
Estranged amid the strangeness of themselves,
--
SHudders in many cradles; all is changed,
It would be the world's servant, and as it serves,

1.wby - The Wanderings Of Oisin - Book II, #Yeats - Poems, #William Butler Yeats, #Poetry
Lest Niamh sHudder.
Full of hope and dread

1.wby - Tom The Lunatic, #Yeats - Poems, #William Butler Yeats, #Poetry
'Huddon and Duddon and Daniel O'Leary.
Holy Joe, the beggar-man,

1.whitman - A Carol Of Harvest For 1867, #Whitman - Poems, #unset, #Zen
Not there your victory, on those red, sHuddering fields;
But here and hence your victory.

1.whitman - As I Sat Alone By Blue Ontarios Shores, #Whitman - Poems, #unset, #Zen
Niagara, Hudson, spending themselves lovingly in him,
If the Atlantic coast stretch, or the Pacific coast stretch, he

1.whitman - Brother Of All, With Generous Hand, #Whitman - Poems, #unset, #Zen
You, Hudsonyou, endless Mississippinot by you alone,
But to the high seas launch, my thought, his memory.

1.whitman - Come Up From The Fields, Father, #Whitman - Poems, #unset, #Zen
The little sisters Huddle around, speechless and dismay'd
See, dearest mother, the letter says Pete will soon be better.

1.whitman - Good-Bye My Fancy!, #Whitman - Poems, #unset, #Zen
Exit, nightfall, and soon the heart-tHud stopping.
Long have we lived, joy'd, caress'd together;

1.whitman - Now List To My Mornings Romanza, #Whitman - Poems, #unset, #Zen
Mississippi, or St. Lawrence, or Sacramento, or Hudson, or
Paumanok Sound, claims him.

1.whitman - Salut Au Monde, #Whitman - Poems, #unset, #Zen
Haytiothers Hudson's Bay or Baffin's Bay;
Others pass the Straits of Doverothers enter the Washothers the

1.whitman - Song of Myself, #Whitman - Poems, #unset, #Zen
Where cattle stand and shake away flies with the tremulous sHuddering of their hides,
Where the cheese-cloth hangs in the kitchen, where andirons straddle the hearth-slab, where cobwebs fall in festoons from the rafters;

1.whitman - Song Of Myself- XXXIII, #Whitman - Poems, #unset, #Zen
Where cattle stand and shake away flies with the tremulous sHud- dering of their hides,
Where the cheese-cloth hangs in the kitchen, where andirons

1.whitman - Song Of The Exposition, #Whitman - Poems, #unset, #Zen
By tHud of machinery and shrill steam-whistle undismay'd,
Bluff'd not a bit by drain-pipe, gasometers, artificial fertilizers,
--
Hence from my sHuddering sight, to never more return, that show of
blacken'd, mutilated corpses!

1.whitman - Song Of The Open Road, #Whitman - Poems, #unset, #Zen
Toward it heaves the sHuddering longing ache of contact.
Allons! whoever you are, come travel with me!

1.whitman - That Music Always Round Me, #Whitman - Poems, #unset, #Zen
A transparent bass, sHuddering lusciously under and through the
universe,

1.whitman - The Mystic Trumpeter, #Whitman - Poems, #unset, #Zen
Swift to thy spell, a sHuddering hum like distant thunder rolls;
Lo! where the arm'd men hastenLo! mid the clouds of dust, the glint

1.whitman - When Lilacs Last in the Dooryard Bloomd, #Whitman - Poems, #unset, #Zen
The dim-lit churches and the sHuddering organsWhere amid these you journey,
With the tolling, tolling bells perpetual clang;

1.ww - An Evening Walk, #Wordsworth - Poems, #unset, #Zen
Then, while I wandered where the Huddling rill
Brightens with water-breaks the hollow ghyll
--
Still the cold cheek its sHuddering tear retains.
The bird, who ceased, with fading light, to thread

1.ww - Book Second [School-Time Continued], #unset, #Arthur C Clarke, #Fiction
The sHuddering ivy dripped large drops--yet still
So sweetly 'mid the gloom the invisible bird

1.ww - Book Seventh [Residence in London], #unset, #Arthur C Clarke, #Fiction
I sHuddered, for a barrier seemed at once
Thrown in that from humanity divorced

1.ww - Dion [See Plutarch], #unset, #Arthur C Clarke, #Fiction
SHudder'd the wallsthe marble city wept
And sylvan places heaved a pensive sigh;

1.ww - Guilt And Sorrow, Or, Incidents Upon Salisbury Plain, #Wordsworth - Poems, #unset, #Zen
In spot so savage, but with sHuddering pain;
Nor only did for him at once renew
--
The floor as he lay sHuddering on his bed;
And oft he groaned aloud, "O God, that I were dead!"

1.ww - The Excursion- II- Book First- The Wanderer, #Wordsworth - Poems, #unset, #Zen
Silver and gold. 'I sHuddered at the sight,'
Said Margaret, 'for I knew it was his hand

1.ww - The Thorn, #Wordsworth - Poems, #unset, #Zen
She sHudders and you hear her cry,
"Oh misery! oh misery!

1.ww - Vaudracour And Julia, #Wordsworth - Poems, #unset, #Zen
A perilous wound--he sHuddered to behold
The breathless corse; then peacefully resigned

1.ww - When To The Attractions Of The Busy World, #Wordsworth - Poems, #unset, #Zen
Huddling together from two fears--the fear
Of me and of the storm. Full many an hour

2.01 - AT THE STAR THEATRE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER: "Rkhl had his first religious ecstasy while sitting here massaging my feet. A Bhagavata scholar had been expounding the sacred book in the room. As Rkhl listened to his words, he sHuddered every now and then. Then he became altogether still.
"His second ecstasy was at Balarm Bose's house. In that state he could not keep himself sitting upright; he lay flat on the floor. Rkhl belongs to the realm of the Personal God. He leaves the place if one talks about the Impersonal.

2.01 - Habit 1 Be Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
Frankl was also a psychiatrist and a Jew. He was imprisoned in the death camps of Nazi Germany, where he experienced things that were so repugnant to our sense of decency that we sHudder to even repeat them.
His parents, his brother, and his wife died in the camps or were sent to the gas ovens. Except for his sister, his entire family perished. Frankl himself suffered torture and innumerable indignities, never knowing from one moment to the next if his path would lead to the ovens or if he would be among the "saved" who would remove the bodies or shovel out the ashes of those so fated.

2.01 - Proem, #Of The Nature Of Things, #Lucretius, #Poetry
SHuddering, will be upon them in the dark.
This terror then, this darkness of the mind,

2.01 - The Road of Trials, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
"I stood before a dark cave, wanting to go in," was the dream of a patient at the beginning of his analysis; "and I sHuddered at the thought that I might not be able to find my way back.[9]" "I saw one beast after another," Emanuel Swedenborg recorded in his dream book, for the night of October 19-20, 1744, "and they spread their wings, and were dragons. I was flying over them, but one of them was supporting me."[10] And the dramatist Friedrich Hebbel recorded, a century later (April 13,1844): "In my dream I was being drawn with great force through the sea; there were terrifying abysses, with here and there a rock to which it was possible to hold.[11]" Themistocles dreamed that a snake wound itself around his body, then crept up to his neck and when it touched his face became an eagle that took him in its talons and, carrying him upward, bore him a long distance, and set him down on a golden herald's staff that suddenly appeared, so safely that he was all at once relieved of his great anxiety and fear[12].
The specific psychological difficulties of the dreamer frequently are revealed with touching simplicity and force:

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
This is a Yoga of rising into the divine nature from the lower nature. What that higher nature is you will understand afterwards. You have to become fit for it. You can now see your lower nature, especially the vital play of Kama (lust) and Krodha (anger) etc., is essentially the functioning of the animal-man. You have to rise into the divine nature by rejecting the lower nature. How can you get the divine nature unless you conquer the nature of the animal-man in you? The first step has been given to you: you must learn to separate yourself as the Purusha, and look unmoved at all the play of Nature in you. You must externalise the play and see all its actions as outside yourself. You ought not to allow any mental justification for the play of the lower forces of the vital being. The SHuddhi purification necessary in this Yoga cannot be attained with the forces of lust and anger and there is no question of harbouring them.
(After a pause) In this matter, you must resort to simple thinking and simple action, leaving all mental complications and Shastric injunctions. You must not allow the intellect to play with them. Your ideas about Shastric injunctions are nothing else but justifications. Really it is the lower play of the vital being. In this rejection of the lower nature you ought to be ever alert, vigilant.

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[90] Another parallel, but dating from late antiquity, is mentioned by Maier. It is one of the Platonic Riddles and runs: A man that was not a man, seeing yet not seeing, in a tree that was not a tree, smote but did not smite with a stone that was not a stone a bird that was not a bird, sitting yet not sitting.237 The solution is: A one-eyed eunuch grazed with a pumice-stone a bat hanging from a bush.238 This joke was, of course, too obvious to lend itself to alchemical evaluation. Similarly, the Epigram of the Hermaphrodite was not, so far as I know, taken up by the alchemists, though it might have been a more suitable subject for exegesis. This kind of jest probably underlies the Aelia inscription. The seriousness with which the alchemists took it, however, is justified not only because there is something serious in every joke, but because paradox is the natural medium for expressing transconscious facts. Hindu philosophy, which likewise struggled to formulate transcendental concepts, often comes very near to the paradoxes so beloved of the alchemists, as the following example shows: I am not a man, neither am I a god, a goblin, a Brahmin, a warrior, a merchant, a sHudra, nor disciple of a Brahmin, nor householder, nor hermit of the forest, nor yet mendicant pilgrim: Awakener to Myself is my name.239
[91] Another source that needs seriously considering is mentioned by Richard White of Basingstoke.240 He maintains that Aelia Laelia is Niobe transformed, and he supports this interpretation by referring to an epigram attri buted to Agathias Scholasticus, a Byzantine historian:241

2.03 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"Many youngsters come here. But only a few long for God. These few are born with a spiritual tendency. They sHudder at the talk of marriage. Niranjan has said from boyhood that he will not marry.
"More than twenty years ago two young men used to come here from Baranagore. One was named Govinda Pal and the other Gopal Sen. They had been devoted to God since boyhood. The very mention of marriage would frighten them. Gopal used to have bhava samdhi. He would shrink from worldly people, as a mouse from a cat. One day he saw the boys of the Tagore family strolling in the garden. He shut himself in the kuthi lest he should have to talk with them.

2.03 - The Pyx, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
It was the soul of his entire race that had sHud-
dered within him: an obscure memory of a first

2.05 - The Tale of the Vampires Kingdom, #unset, #Arthur C Clarke, #Fiction
"Not I, Your Majesty!" At this point, the Jester must have drawn back with a sHudder. "And I beseech you, give her a wide berth!"
"I must find out, nevertheless, to what extent decrepit superstitions are preserved in my kingdom." You can swear by the King's stubborn character: the gravedigger leads, and he follows.

2.06 - Reality and the Cosmic Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
VivekacHudamani.1
The Master of Maya creates this world by his Maya and within it is confined another; one should know his Maya as Nature and the Master of Maya as the great Lord of all.

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
of knowledge they come to the adoration of the Purushottama, jnana-yajnena yajanto mam upasate. This is a comprehension filled with Bhakti, because it is integral in its instruments, integral in its objective. It is not a pursuit of the Supreme merely as an abstract unity or an indeterminable Absolute. It is a heartfelt seeking and seizing of the Supreme and the Universal, a pursuit of the Infinite in his infinity and of the Infinite in all that is finite, a vision and embracing of the One in his oneness and of the One in all his several principles, his innumerable visages, forces, forms, here, there, everywhere, timelessly and in time, multiply, multitudinously, in endless aspects of his Godhead, in beings without number, all his million universal faces fronting us in the world and its creatures, ekatvena pr.thaktvena baHudha visvatomukham. This knowledge becomes easily an adoration, a large devotion, a vast self-giving, an integral self-offering because it is the knowledge of a Spirit, the contact of a Being, the embrace of a supreme and universal Soul which claims all that we are even as it lavishes on us when we approach it all the treasures of its endless delight of existence.3
The way of works too turns into an adoration and a devotion of self-giving because it is an entire sacrifice of all our will and its activities to the one Purushottama. The outward Vedic rite is a powerful symbol, effective for a slighter though still a heavenward purpose; but the real sacrifice is that inner oblation in which the Divine All becomes himself the ritual action, the sacrifice and every single circumstance of the sacrifice. All the working and forms of that inner rite are the self-ordinance and self-expression of his power in us mounting by our aspiration towards the source of its energies. The Divine Inhabitant becomes himself the flame and the offering, because the flame is the Godward will and that will is God himself within us. And the offering too is form and force of the constituent Godhead in our nature and being; all that has been received from him is given up to the service and the worship of its own Reality,
--
Divine, God himself comes to us and takes up our burden. To the ignorant he brings the light of the divine knowledge, to the feeble the power of the divine will, to the sinner the liberation of the divine purity, to the suffering the infinite spiritual joy and Ananda. Their weakness and the stumblings of their human strength make no difference. "This is my word of promise," cries the voice of the Godhead to Arjuna, "that he who loves me shall not perish." Previous effort and preparation, the purity and the holiness of the Brahmin, the enlightened strength of the king-sage great in works and knowledge have their value, because they make it easier for the imperfect human creature to arrive at this wide vision and self-surrender; but even without this preparation all who take refuge in the divine Lover of man, the Vaishya once preoccupied with the narrowness of wealthgetting and the labour of production, the SHudra hampered by a thousand hard restrictions, woman shut in and stunted in her growth by the narrow circle society has drawn around her self-expansion, those too, papa-yonayah., on whom their past
Karma has imposed even the very worst of births, the outcaste, the Pariah, the Chandala, find at once the gates of God opening before them. In the spiritual life all the external distinctions of which men make so much because they appeal with an oppressive force to the outward mind, cease before the equality of the divine Light and the wide omnipotence of an impartial Power.10

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
Before Buddha there were Kshatriyas in Bengal. When Buddhism collapsed there remained two castes, Brahmins and SHudras, other castes rightly resented being called 'SHudras'. In ancient times the agriculturist, the trader and the craftsman were all Vaishyas.
Disciple: Nowadays there is the democratic ideal.

2.08 - Three Tales of Madness and Destruction, #unset, #Arthur C Clarke, #Fiction
But an old man's trembling finger is now pointed at the Arcanum of the Tower and the Thunderbolt. In his other hand he holds up the figure of the King of Cups, surely to make us recognize him, since no royal attributes remain on his derelict person: nothing in the world has been left him by his unnatural daughters (this is what he seems to say, pointing to two portraits of cruel, crowned ladies and then at the squalid landscape of the Moon), and now others want to usurp even this card from him, the proof of how he was driven from his palace, emptied from the walls like a can of rubbish, abandoned to the fury of the elements. Now he inhabits the storm and the rain and the wind as if he could have no other home, as if the world were allowed to contain only hail and thunder and tempest, just as his mind now houses only wind and thunderbolts and madness. Blow, winds, and crack your cheeks! You cataracts and hurricanoes, spout till you have drench'd our steeples, drown'd the cocks! You sulphurous and thought-executing fires, vaunt-couriers to oak-cleaving thunderbolts, singe my white head! And thou, all-shaking thunder, smite flat the thick rotundity o' the world! Crack nature's molds, all chromosomes spill at once that make ungrateful man! We read this hurricane of thoughts in the eyes of the old sovereign seated in our midst, his bent shoulders Huddled no longer in his ermine mantle but in a Hermit's habit, as if he were still wandering by lantern light over the heath without shelter, the Fool his only support and mirror of his madness.
Instead, for the young man ahead of him the Fool is merely the role he has set himself to play, the better to work out a revenge plot and to conceal his spirit, distraught by the revelation of the guilty deeds of his mother, Gertrude, and his uncle. If this is neurosis, there is a method in it, and in every method, neurosis. (We know this well, glued to our game of tarots.) It was the story of relations between the young and the old that he, Hamlet, had come to tell us: the more fragile youth feels itself in the face of age's authority, the more it is driven to form an extreme and absolute idea of itself, and the more it remains dominated by looming parental phantoms. The young arouse similar uneasiness in the old: they loom like ghosts, they wander around hanging their heads, digging up remorses the old had buried, scorning what the old believe their finest possession: experience. So let Hamlet play the fool, with his stockings ungartered and a book open under his nose: the ages of transition are subject to mental ailments. For that matter, his mother has surprised him (The Lover!) raving for Ophelia: the diagnosis is quickly made, we shall call it love-madness and thus all is explained. If anything, Ophelia, poor angel, will be the one who pays: the Arcanum that defines her is Temperance and already foretells her watery death.

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo: It is no use hurrying about psychic experiences and realisations. One must prepare the physical mind, the intelligence by common knowledge as well as knowledge pertaining to Yoga. One must understand what comes to him. Sometimes one does not even know what has come to him. One must also pay attention to SHuddhi, purification, by introspection, by Karma Yoga and by Bhakti. Then a step forward can be taken.
The question was raised about the Guru giving spiritual experience to disciples.

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
morbid irritability of the sense of _touch,_ which recoils sHuddering
from every kind of contact, and from every attempt at grasping a solid

2.1.01 - The Central Process of the Sadhana, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
The object of the sadhana is opening of the consciousness to the Divine and the change of the nature. Meditation or contemplation is one means to this but only one means; bhakti is another; work is another. ChittasHuddhi was practised by the Yogis as a first means towards realisation and they got by it the saintliness of the saint and the quietude of the sage. But the transformation of the nature of which we speak is something more than that, and this transformation does not come by contemplation alone; works are necessary, Yoga in action is indispensable.
***

2.1.02 - Love and Death, #Collected Poems, #Sri Aurobindo, #Integral Yoga
Memory through all his body sHuddering
Awoke, and he looked up and knew the place,
--
Night witness of their moans, sHuddering and crying
When sudden memories pierce them like swords,
--
At which we sHudder! Somewhere, I know not where,
Somehow, I know not how, I shall confront
--
SHudders to bear the curse lest her young life
Pale with eclipse and all-creating love
--
With dreadful rapture sHuddering through them. He
Felt in his fingers subtle uncertain bloom,
--
A golden sHuddering arm and now a face.
Torn piteous sides were seen and breasts that quailed.
--
And the ears stir and sHudder and look up
And bend innumerably flowing, so
--
One sHuddering motion of raised faces; then
They streamed towards him without sound and caught
--
SHuddered with bliss: resentful, overborne,
The world-besetting Terror faded back

2.13 - ON THOSE WHO ARE SUBLIME, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
Then your soul will sHudder with godlike desires, and
there will be adoration even in your vanity.

2.14 - ON THE LAND OF EDUCATION, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
has ever made fugitive birds sHudder is surely more
comfortable and cozy than your "reality." For thus you

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo: When did he say that and what did he mean by that? A Yogi has always to be vigilant, especially in the early part of ones sadhana. Otherwise all one has gained can come down with a tHud. People here usually don't make Sadhana the sole preoccupation of their life. They have two parts: one, the internal and the other the external, which goes on with ordinary movements, social contacts, etc. Sadhana must be made the one central thing.
Disciple: You spoke about the brilliant period of the Ashram.
--
Disciple: VisHuddhananda of Benaras is said to be able to produce all sorts of perfumes, scents, etc. for which he is known as gundhibb.
Sri Aurobindo: It is difficult to know if they are all materialisations or subtle perfumes projected into the physical or on the senses.

2.17 - THE MASTER ON HIMSELF AND HIS EXPERIENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Seeing him absorbed in meditation, I called aloud, 'Oh, Narendra!' He opened his eyes a little. I came to realize that he had been born, in another form, in Simla in a kayastha family. At once I said to the Divine Mother, 'Mother, entangle him in my; otherwise he will give up his body in samdhi.' Kedr, a believer in the Personal God, peeped in and ran away with a sHudder.
Master about himself

2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
The living being is none else than the Brahman, the whole world is the Brahman. VivekacHudamani.2
My supreme Nature has become the living being and this world is upheld by it. All beings have this for their source of birth. Gita.3

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
Disciple: There is a reported case of a Bey whom Brunton met and who revived a sparrow after it was dead. Brunton says that he saw the same phenomenon performed by VisHuddhananda. Is it possible?
Sri Aurobindo: That is possible. Just as you can revive a drowned man by resorting to physical devices, life can be restored. If you know how to reintroduce the power that sets the organism to action, after the body is wounded or dead, you can revive the man.

2.21 - ON HUMAN PRUDENCE, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
to the overman. A sHudder came over me when I saw
these best ones naked; then I grew wings to soar off

2.22 - THE MASTER AT COSSIPORE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
NARENDRA: "Since reading the VivekacHudamani I have felt very much depressed. In it Sankaracharya says that only through great tapasya and good fortune does one acquire these three things: a human birth, the desire for liberation, and refuge with a great soul. I said to myself: 'I have surely gained all these three. As a result of great tapasya I have been born a human being; through great tapasya, again, I have the desire for liberation; and through great tapasya I have secured the companionship of such a great soul.'"
M: "Ah!"

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