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object:Forest
class:Place

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
DND_DM_Guide_5E
Faust
Full_Circle
Heart_of_Matter
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Process_and_Reality
Savitri
the_Book
The_Castle_of_Crossed_Destinies
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Heros_Journey
The_Red_Book_-_Liber_Novus
The_Use_and_Abuse_of_History
The_Yoga_Sutras

IN CHAPTERS TITLE
08.03_-_Death_in_the_Forest
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.14_-_FOREST_AND_CAVERN
1.hcyc_-_48_-_In_the_sandalwood_forest,_there_is_no_other_tree_(from_The_Shodoka)
1.lla_-_I_hacked_my_way_through_six_forests
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.poe_-_The_Forest_Reverie
34.08_-_Hymn_To_Forest-Range

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
0_0.02_-_Topographical_Note
0.00_-_The_Book_of_Lies_Text
0.02_-_II_-_The_Home_of_the_Guru
0.10_-_Letters_to_a_Young_Captain
0_1956-10-28
0_1957-10-08
0_1958-05-11_-_the_ship_that_said_OM
0_1958-11-14
0_1958-11-22
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1960-11-12
0_1961-02-25
0_1961-04-25
0_1961-05-19
0_1961-07-15
0_1961-07-18
0_1961-07-26
0_1961-07-28
0_1961-10-30
0_1962-01-12_-_supramental_ship
0_1962-08-04
0_1963-03-09
0_1963-08-07
0_1963-08-10
0_1964-03-11
0_1964-09-16
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-08-04
0_1965-08-18
0_1965-12-31
0_1966-01-26
0_1968-05-29
0_1968-10-09
0_1971-12-11
0_1972-04-26
02.01_-_The_World_War
02.03_-_An_Aspect_of_Emergent_Evolution
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
03.06_-_Divine_Humanism
03.09_-_Buddhism_and_Hinduism
04.01_-_The_Divine_Man
04.04_-_A_Global_Humanity
04.04_-_The_Quest
05.01_-_The_Destined_Meeting-Place
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.07_-_Man_and_Superman
06.01_-_The_Word_of_Fate
06.08_-_The_Individual_and_the_Collective
06.31_-_Identification_of_Consciousness
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
08.03_-_Death_in_the_Forest
08.33_-_Opening_to_the_Divine
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
10.01_-_A_Dream
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.00_-_Main
10.11_-_Savitri
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MASTER_AND_DISCIPLE
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Four_Aids
1.01_-_The_King_of_the_Wood
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_To_Watanabe_Sukefusa
10.24_-_Savitri
1.02_-_BOOK_THE_SECOND
1.02_-_Fire_over_the_Earth
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Great_Process
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.36_-_Cling_to_Truth
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Hymns_of_Gritsamada
1.03_-_Questions_and_Answers
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Sunlit_Path
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Void
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.04_-_GOD_IN_THE_WORLD
1.04_-_Magic_and_Religion
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Paths
1.04_-_The_Praise
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Hymns_of_Bharadwaja
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Solitude
1.05_-_The_Belly_of_the_Whale
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Hymns_of_Parashara
1.06_-_The_Breaking_of_the_Limits
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.07_-_BOOK_THE_SEVENTH
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_TRUTH
1.08_-_BOOK_THE_EIGHTH
1.08_-_Departmental_Kings_of_Nature
1.08_-_Psycho_therapy_Today
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Change_of_Vision
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.096_-_Powers_that_Accrue_in_the_Practice
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_BOOK_THE_NINTH
1.09_-_Legend_of_Lakshmi
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Worship_of_Trees
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.03_-_Cosmonautics
1.10_-_Concentration_-_Its_Practice
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
11.14_-_Our_Finest_Hour
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.12_-_BOOK_THE_TWELFTH
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Sacred_Marriage
1.13_-_A_GARDEN-ARBOR
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_ON_CHASTITY
1.13_-_Posterity_of_Dhruva
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.14_-_FOREST_AND_CAVERN
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.16_-_Dianus_and_Diana
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_M._AT_DAKSHINEWAR
1.17_-_The_Transformation
1.18_-_The_Divine_Worker
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Tabooed_Acts
1.200-1.224_Talks
12.01_-_The_Return_to_Earth
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_Visnu_appears_to_Prahlada
1.21_-_Tabooed_Things
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_On_Prayer
1.22_-_Tabooed_Words
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.240_-_Talks_2
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_Temporary_Kings
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_AT_DAKSHINESWAR
1.28_-_The_Killing_of_the_Tree-Spirit
1.300_-_1.400_Talks
13.06_-_The_Passing_of_Satyavan
13.08_-_The_Return
1.31_-_Adonis_in_Cyprus
1.33_-_The_Gardens_of_Adonis
1.36_-_Human_Representatives_of_Attis
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.439
1.450_-_1.500_Talks
1.47_-_Lityerses
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.60_-_Between_Heaven_and_Earth
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
17.04_-_Hymn_to_the_Purusha
1.72_-_Education
18.04_-_Modern_Poems
19.07_-_The_Adept
19.08_-_Thousands
19.14_-_The_Awakened
19.20_-_The_Path
19.21_-_Miscellany
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.26_-_The_Brahmin
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1953-05-06
1953-10-07
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1957-03-08_-_A_Buddhist_story
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-06-25_-_Sadhana_in_the_body
1960_11_12?_-_49
1962_01_12
1964_03_25
1964_09_16
1.ac_-_A_Birthday
1.ac_-_Power
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.bsf_-_Raga_Asa
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Celephais
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_Breadth_And_Depth
1.fs_-_Parables_And_Riddles
1.fs_-_The_Division_Of_The_Earth
1.fs_-_The_Fugitive
1.fs_-_The_Hostage
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Walk
1.hcyc_-_48_-_In_the_sandalwood_forest,_there_is_no_other_tree_(from_The_Shodoka)
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_To_Fanny
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Psyche
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Song._I_Had_A_Dove
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_To_Charles_Cowden_Clarke
1.jlb_-_Daybreak
1.jlb_-_Rosas
1.jlb_-_The_Other_Tiger
1.jwvg_-_Found
1.jwvg_-_Gipsy_Song
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_To_The_Distant_One
1.kaa_-_I_Came
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Visiting_A_Taoist_On_Tiatien_Mountain
1.lla_-_I_hacked_my_way_through_six_forests
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_Despair
1.lovecraft_-_Festival
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Wood
1.mb_-_O_I_saw_witchcraft_tonight
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_Arethusa
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Widow_Bird_Sate_Mourning_For_Her_Love
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Marenghi
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Mighty_Eagle
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Fugitives
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Tamerlane
1.poe_-_The_Forest_Reverie
1.poe_-_The_Sleeper
1.rajh_-_God_Pursues_Me_Everywhere
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_By_The_Fire-Side
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rmr_-_A_Sybil
1.rmr_-_Night_(This_night,_agitated_by_the_growing_storm)
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rt_-_Fireflies
1.rt_-_Friend
1.rt_-_Gitanjali
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_On_The_Nature_Of_Love
1.rt_-_Patience
1.rt_-_Silent_Steps
1.rt_-_Sleep-Stealer
1.rt_-_Stray_Birds_71_-_80
1.rt_-_The_Flower-School
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Merchant
1.rt_-_The_Rainy_Day
1.rt_-_The_Sailor
1.rt_-_The_Source
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_Threshold
1.rt_-_Waiting_For_The_Beloved
1.rwe_-_Boston_Hymn
1.rwe_-_Fable
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Quatrains
1.rwe_-_Saadi
1.rwe_-_The_Adirondacs
1.rwe_-_The_River_Note
1.rwe_-_The_Romany_Girl
1.rwe_-_The_World-Soul
1.rwe_-_Wakdeubsankeit
1.rwe_-_Woodnotes
1.snk_-_In_Praise_of_the_Goddess
1.sv_-_Song_of_the_Sanyasin
1.tr_-_At_Master_Do's_Country_House
1.tr_-_You_Do_Not_Need_Many_Things
1.wby_-_Anashuya_And_Vijaya
1.wby_-_Fragments
1.wby_-_Supernatural_Songs
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.whitman_-_A_Broadway_Pageant
1.whitman_-_American_Feuillage
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Longings_For_Home
1.whitman_-_Passage_To_India
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poems_Of_Joys
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Salut_Au_Monde
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Starting_From_Paumanok
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_Thoughts_(2)
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Advance__Come_Forth_From_Thy_Tyrolean_Ground
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_A_Morning_Exercise
1.ww_-_An_Evening_Walk
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_Artegal_And_Elidure
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Cooling_Off
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Recluse_-_Book_First
1.ww_-_To_Dora
1.ww_-_To_Joanna
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_Vaudracour_And_Julia
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Visited
1.yby_-_In_Praise_of_God_(from_Avoda)
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Mandala_One
2.01_-_The_Road_of_Trials
2.01_-_The_Tavern
2.02_-_Atomic_Motions
2.02_-_Meeting_With_the_Goddess
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Pyx
2.05_-_Aspects_of_Sadhana
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Two_Tales_of_Seeking_and_Losing
2.07_-_The_Triangle_of_Love
2.08_-_God_in_Power_of_Becoming
2.1.02_-_Love_and_Death
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_AND_NARENDRA
2.12_-_THE_MASTERS_REMINISCENCES
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_Power_of_Right_Attitude
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_January_1939
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
24.05_-_Vision_of_Dante
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_Mysticism
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.07_-_The_Adept
3.07_-_The_Formula_of_the_Holy_Grail
3.09_-_THE_RETURN_HOME
3.1.02_-_Who
31.09_-_The_Cause_of_Indias_Decline
31.10_-_East_and_West
3.11_-_Spells
3.1.3_-_Difficulties_of_the_Physical_Being
31_Hymns_to_the_Star_Goddess
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.21_-_Of_Black_Magic
33.13_-_My_Professors
33.15_-_My_Athletics
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
34.10_-_Hymn_To_Earth
35.03_-_Hymn_To_Bhavani
3-5_Full_Circle
36.07_-_An_Introduction_To_The_Vedas
37.02_-_The_Story_of_Jabala-Satyakama
37.04_-_The_Story_Of_Rishi_Yajnavalkya
38.01_-_Asceticism_and_Renunciation
3_-_Commentaries_and_Annotated_Translations
4.01_-_Prayers_and_Meditations
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Humanity_in_Progress
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.06_-_RETIRED
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.42_-_Chapter_Two
5.01_-_Proem
5.02_-_Against_Teleological_Concept
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.02_-_Ahana
5.2.01_-_The_Descent_of_Ahana
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_Great_Meteorological_Phenomena,_Etc
6.0_-_Conscious,_Unconscious,_and_Individuation
7.04_-_Self-Reliance
7.07_-_Prudence
7.08_-_Sincerity
7.09_-_Right_Judgement
7.12_-_The_Giver
7.15_-_The_Family
7.16_-_Sympathy
7.3.14_-_The_Tiger_and_the_Deer
9.99_-_Glossary
Aeneid
Appendix_4_-_Priest_Spells
Big_Mind_(ten_perfections)
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
Book_of_Imaginary_Beings_(text)
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
COSA_-_BOOK_XI
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
Guru_Granth_Sahib_first_part
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Partial_Magic_in_the_Quixote
r1918_05_15
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_051-075
Talks_100-125
Talks_125-150
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Circular_Ruins
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Gold_Bug
The_Great_Sense
The_Logomachy_of_Zos
The_Poems_of_Cold_Mountain
The_Shadow_Out_Of_Time
The_Theologians
The_Witness
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

Place
SIMILAR TITLES
Forest
The Dark Forest
the Dark Forest

DEFINITIONS


TERMS STARTING WITH

Forest Books: See: Aranyakas.

forestaff ::: n. --> An instrument formerly used at sea for taking the altitudes of heavenly bodies, now superseded by the sextant; -- called also cross-staff.

forestage ::: n. --> A duty or tribute payable to the king&

forestage: The part of the stage "in front" or closest to the viewing audience.

forestal ::: a. --> Of or pertaining to forests; as, forestal rights.

forestalled ::: imp. & p. p. --> of Forestall

forestaller ::: n. --> One who forestalls; esp., one who forestalls the market.

forestalling ::: p. pr. & vb. n. --> of Forestall

forestall ::: v. t. --> To take beforehand, or in advance; to anticipate.
To take possession of, in advance of some one or something else, to the exclusion or detriment of the latter; to get ahead of; to preoccupy; also, to exclude, hinder, or prevent, by prior occupation, or by measures taken in advance.
To deprive; -- with of.
To obstruct or stop up, as a way; to stop the passage of on highway; to intercept on the road, as goods on the way to market.


forestay ::: n. --> A large, strong rope, reaching from the foremast head to the bowsprit, to support the mast. See Illust. under Ship.

forester ::: n. --> One who has charge of the growing timber on an estate; an officer appointed to watch a forest and preserve the game.
An inhabitant of a forest.
A forest tree.
A lepidopterous insect belonging to Alypia and allied genera; as, the eight-spotted forester (A. octomaculata), which in the larval state is injurious to the grapevine.


forestick ::: n. --> Front stick of a hearth fire.

forest monks. See ARANNAVĀSI.

forest monks

forest ::: n. --> An extensive wood; a large tract of land covered with trees; in the United States, a wood of native growth, or a tract of woodland which has never been cultivated.
A large extent or precinct of country, generally waste and woody, belonging to the sovereign, set apart for the keeping of game for his use, not inclosed, but distinguished by certain limits, and protected by certain laws, courts, and officers of its own.


forestry ::: n. --> The art of forming or of cultivating forests; the management of growing timber.


TERMS ANYWHERE

1. Again an equivoque on the double sense of svadhiti, an axe or other cleaving instrument and the self-ordering power of Nature, Swadha. The image is of the progress of the divine Force through the forests of the material existence as with an axe. But the axe is the natural self-arranging progression of Nature, the World-Energy, the Mother from whom this divine Force, son of Energy, is born.

7. dwells in isolation in the forest (S. āranyaka; T. dgon pa ba; C. alanruo chu zhu 阿蘭若處住)

Abhayagiri. A Sri Lankan monastery built at the capital of ANURADHAPURA in first century BCE. The monastery was constructed for the elder MahAtissa by the Sinhala king VAttAGAMAnI ABHAYA in gratitude for the monk's assistance during the king's political exile and his struggle for the throne. According to medieval PAli historical chronicles, MahAtissa was said to have been unrestrained and base in his behavior, which eventually prompted the monks of the MAHAVIHARA to pass an act of banishment (PRAVRAJANĪYAKARMAN, P. pabbAjanīyakamma) against him. MahAtissa thereafter conducted ecclesiastical ceremonies (SAMGHAKARMAN, P. sanghakamma) separately, and the Abhayagiri fraternity eventually seceded from the MahAvihAra as a separate order of Sri Lankan Buddhism. The Abhayagiri flourished during the eleventh century, but, with the abandonment of AnurAdhapura in the thirteenth century, ceased to exist as an active center. The site is today known for the massive Abhayagiri Thupa (STuPA), one of the largest in Sri Lanka, which was rediscovered deep in a forest at the end of the nineteenth century.

abhidhammika. [alt. Abhidhammika]. In PAli, "specialist in the ABHIDHAMMA"; scholarly monks who specialized in study of the abhidhamma (S. ABHIDHARMA) section of the Buddhist canon. In the PAli tradition, particular importance has long been attached to the study of abhidharma. The AttHASALINĪ says that the first ABHIDHAMMIKA was the Buddha himself, and the abhidhammikas were presumed to be the most competent exponents of the teachings of the religion. Among the Buddha's immediate disciples, the premier abhidhammika was SAriputta (S. sARIPUTRA), who was renowned for his systematic grasp of the dharma. Monastic "families" of abhidhamma specialists were known as abhidhammikagana, and they passed down through the generations their own scholastic interpretations of Buddhist doctrine, interpretations that sometimes differed from those offered by specialists in the scriptures (P. sutta; S. SuTRA) or disciplinary rules (VINAYA) . In medieval Sri Lanka, the highest awards within the Buddhist order were granted to monks who specialized in this branch of study, rather than to experts in the scriptures or disciplinary rules. Special festivals were held in honor of the abhidhamma, which involved the recital of important texts and the granting of awards to participants. In contemporary Myanmar (Burma), where the study of abhidhamma continues to be highly esteemed, the seventh book of the PAli ABHIDHARMAPItAKA, the PAttHANA ("Conditions"), is regularly recited in festivals that the Burmese call pathan pwe. Pathan pwe are marathon recitations that go on for days, conducted by invited abhidhammikas who are particularly well versed in the PatthAna, the text that is the focus of the festival. The pathan pwe serves a function similar to that of PARITTA recitations, in that it is believed to ward off baleful influences, but its main designated purpose is to forestall the decline and disappearance of the Buddha's dispensation (P. sAsana; S. sASANA). The TheravAda tradition considers the PatthAna to be the Buddha's most profound exposition of ultimate truth (P. paramatthasacca; S. PARAMARTHASATYA), and according to the PAli commentaries, the PatthAna is the first constituent of the Buddha's dispensation that will disappear from the world as the religion faces its inevitable decline. The abhidhammikas' marathon recitations of the PatthAna, therefore, help to ward off the eventual demise of the Buddhist religion. This practice speaks of a THERAVADA orientation in favor of scholarship that goes back well over a thousand years. Since at least the time of BUDDHAGHOSA (c. fifth century CE), the life of scholarship (P. PARIYATTI), rather than that of meditation or contemplation (P. PAtIPATTI), has been the preferred vocational path within PAli Buddhist monasticism. Monks who devoted themselves exclusively to meditation were often portrayed as persons who lacked the capacity to master the intricacies of PAli scholarship. Even so, meditation was always recommended as the principal means by which one could bring scriptural knowledge to maturity, either through awakening or the realization (P. pativedha; S. PRATIVEDHA) of Buddhist truths. See also ABHIDHARMIKA.

afforestation ::: n. --> The act of converting into forest or woodland.

afforest ::: v. t. --> To convert into a forest; as, to afforest a tract of country.

  Again an equivoque on the double sense of svadhiti, an axe or other cleaving instrument and the self-ordering power of Nature, Swadha. The image is of the progress of the divine Force through the forests of the material existence as with an axe. But the axe is the natural self-arranging progression of Nature, the World-Energy, the Mother from whom this divine Force, son of Energy, is born.

agistment ::: n. --> Formerly, the taking and feeding of other men&

agistor ::: n. --> Formerly, an officer of the king&

agist ::: v. t. --> To take to graze or pasture, at a certain sum; -- used originally of the feeding of cattle in the king&

agyo. (C. xiayu; K. hao 下語). In Japanese, "appended words" or "granted words." Although the term is now used generally to refer to the instructions of a ZEN master, agyo can also more specifically refer to a set number of stereotyped sayings, often a verse or phrase, that were used in KoAN (C. GONG'AN) training. Unlike the literate monks of the medieval GOZAN monasteries, monks of the RINKA, or forest, monasteries were usually unable to compose their own Chinese verses to express the insight that they had gained while struggling with a koan. The rinka monks therefore began to study the "appended words" or "capping phrases" (JAKUGO) of a koan text such as the BIYAN LU, which summarized or explained each segment of the text. The agyo are found in koan manuals known as MONSAN, or Zen phrase manuals, such as the ZENRIN KUSHu, where they are used to explicate a koan.

Ajahn Chah BodhiNAna. (1918-1992). A prominent Thai monk who was one of the most influential Thai forest-meditation masters (PHRA PA) of the twentieth century. Born in the village of Baan Gor in the northeastern Thai province of Ubon Ratchathani, he was ordained as a novice at his local temple, where he received his basic education and studied the Buddhist teachings. After several years of training, he returned to lay life to attend to the needs of his parents, but motivated by his religious calling, at the age of twenty, he took higher ordination (UPASAMPADA) as a BHIKsU and continued his studies of PAli scripture. His father's death prompted him to travel to other monasteries in an effort to acquire a deeper understanding of Buddhist teaching and discipline under the guidance of different teachers. During his pilgrimage, he met AJAHN MUN BHuRIDATTA, the premier meditation master of the Thai forest-dwelling (ARANNAVASI) tradition. After that encounter, Ajahn Chah traveled extensively throughout the country, devoting his energies to meditation in forests and charnel grounds (sMAsANA). As his reputation grew, he was invited to establish a monastery near his native village, which became known as Wat Pa Pong after the name of the forest (reputed to be inhabited by ghosts) in which it was located. Ajahn Chah's austere lifestyle, simple method of mindfulness meditation, and straightforward style of teaching attracted a large following of monks and lay supporters, including many foreigners. In 1966, he established Wat Pa Nanachat, a branch monastery specifically for Western and other non-Thai nationals, next to Wat Pa Pong. In 1976, he was invited to England, which led to the establishment of the first branch monastery of Wat Pa Pong there, followed by others in Switzerland, Australia, New Zealand, and Italy. He also visited the United States, where he spoke at retreats at the Insight Meditation Center in Barre, Massachusetts. Ajahn Chah died in 1992, after several years in a coma.

Ajahn Mun Bhuridatta. (1870-1949). Thai monk who revitalized the Thai forest-monk tradition (Thai PHRA PA), and the subject of a celebrated Thai hagiography by Ajahn MahA Boowa NAnasampanno (b. 1913). Born in 1870, in Ban Khambong village in the province of Ubon Ratchathani, Mun was ordained in 1893 at Wat Liab and began studying insight practice (VIPAsYANA) under the guidance of Ajahn Sao Kantasīla (1861-1941). Through developing the meditation on foulness (AsUBHABHAVANA), he eventually had an experience of calmness (sAMATHA), and in order to enhance his practice, he embarked on the life of asceticism (P. DHUTAnGA) as a forest dweller (P. ARANNAVASI) in northeast Thailand and southern Laos. After every rains' retreat (VARsA) was over, he would travel into the forests, staying just close enough to a few small villages in order to perform his alms round (PIndAPATA) each morning. According to the hagiography, after first experiencing the fruition of the state of the nonreturner (ANAGAMIN), he eventually achieved the stage of a worthy one (ARHAT) in Chiang Mai, an experience that he said shook the entire universe and brought a roar of accolades from the heavenly hosts. Ajahn Mun became a widely known and respected meditator and teacher, who was invited to dwell in monasteries throughout much of Thailand. The hagiography compiled by Ajahn MahA Boowa is filled with exuberantly told tales of his meditative visions, prophetic dreams, lectures and instructions, and encounters with other eminent monks, laypeople, and even with deceased arhats and divinities (DEVA) such as sAKRA with his 100,000 strong retinue. Ajahn Mun's many prominent disciples helped revive the Thai forest-monk tradition, especially in the northeast, and defined its austere practices (Thai, THUDONG; P. DHUTAnGA) in their contemporary context.

AjAtasatru. (P. AjAtasattu; T. Ma skyes dgra; C. Asheshi wang; J. Ajase o; K. Asase wang 阿闍世王). In Sanskrit, "Enemy While Still Unborn," the son of King BIMBISARA of Magadha and his successor as king. According to the PAli account, when BimbisAra's queen VAIDEHĪ (P. Videhī) was pregnant, she developed an overwhelming urge to drink blood from the king's right knee, a craving that the king's astrologers interpreted to mean that the son would eventually commit patricide and seize the throne. Despite several attempts to abort the fetus, the child was born and was given the name AjAtasatru. While a prince, AjAtasatru became devoted to the monk DEVADATTA, the Buddha's cousin and rival, because of Devadatta's mastery of yogic powers (ṚDDHI). Devadatta plotted to take revenge on the Buddha through manipulating AjAtasatru, whom he convinced to murder his father BimbisAra, a close lay disciple and patron of the Buddha, and seize the throne. AjAtasatru subsequently assisted Devadatta in several attempts on the Buddha's life. AjAtasatru is said to have later grown remorseful over his evil deeds and, on the advice of the physician JĪVAKA, sought the Buddha's forgiveness. The Buddha preached to him on the benefits of renunciation from the SAMANNAPHALASUTTA, and AjAtasatru became a lay disciple. Because he had committed patricide, one of the five most heinous of evil deeds that are said to bring immediate retribution (ANANTARYAKARMAN), AjAtasatru was precluded from attaining any degree of enlightenment during this lifetime and was destined for rebirth in the lohakumbhiya hell. Nevertheless, Sakka (S. sAKRA), the king of the gods, described AjAtasatru as the chief in piety among the Buddha's unenlightened disciples. When the Buddha passed away, AjAtasatru was overcome with grief and, along with other kings, was given a portion of the Buddha's relics (sARĪRA) for veneration. According to the PAli commentaries, AjAtasatru provided the material support for convening the first Buddhist council (see COUNCIL, FIRST) following the Buddha's death. The same sources state that, despite his piety, he will remain in hell for sixty thousand years but later will attain liberation as a solitary buddha (P. paccekabuddha; S. PRATYEKABUDDHA) named Viditavisesa. ¶ MahAyAna scriptures, such as the MAHAPARINIRVAnASuTRA and the GUAN WULIANGSHOU JING ("Contemplation Sutra on the Buddha of Infinite Life"), give a slightly different account of AjAtasatru's story. BimbisAra was concerned that his queen, Vaidehī, had yet to bear him an heir. He consulted a soothsayer, who told him that an aging forest ascetic would eventually be reborn as BimbisAra's son. The king then decided to speed the process along and had the ascetic killed so he would take rebirth in Vaidehī's womb. After the queen had already conceived, however, the soothsayer prophesized that the child she would bear would become the king's enemy. After his birth, the king dropped him from a tall tower, but the child survived the fall, suffering only a broken finger. (In other versions of the story, Vaidehī is so mortified to learn that her unborn son will murder her husband the king that she tried to abort the fetus, but to no avail.) Devadatta later told AjAtasatru the story of his conception and the son then imprisoned his father, intending to starve him to death. But Vaidehī kept the king alive by smuggling food to him, smearing her body with flour-paste and hiding grape juice inside her jewelry. When AjAtasatru learned of her treachery, he drew his sword to murder her, but his vassals dissuaded him. The prince's subsequent guilt about his intended matricide caused his skin break out in oozing abscesses that emitted such a foul odor that no one except his mother was able to approach him and care for him. Despite her loving care, AjAtasatru did not improve and Vaidehī sought the Buddha's counsel. The Buddha was able to cure the prince by teaching him the "NirvAna Sutra," and the prince ultimately became one of the preeminent Buddhist monarchs of India. This version of the story of AjAtasatru was used by Kosawa Heisaku (1897-1968), one of the founding figures of Japanese psychoanalysis, and his successors to posit an "Ajase (AjAtasatru) Complex" that distinguished Eastern cultures from the "Oedipal Complex" described by Sigmund Freud in Western psychoanalysis. As Kosawa interpreted this story, Vaidehī's ambivalence or active antagonism toward her son and AjAtasatru's rancor toward his mother were examples of the pathological relationship that pertains between mother and son in Eastern cultures, in distinction to the competition between father and son that Freud posited in his Oedipal Complex. This pathological relationship can be healed only through the mother's love and forgiveness, which redeem the child and thus reunite them.

AjNAtakaundinya. (P. ANNAtakondaNNa / ANNAkondaNNa; T. Kun shes kaun di nya; C. Aruojiaochenru; J. Anyakyojinnyo; K. Ayakkyojinyo 阿若憍陳如). In Sanskrit, "Kaundinya (P. KondaNNa) who Knows"; the first person to understand the insights of the Buddha, as delivered in the first sermon, the DHARMACAKRAPRAVARTANASuTRA (P. DHAMMACAKKAPPAVATTANASUTTA), and the first disciple to take ordination as a monk (BHIKsU), following the simple EHIBHIKsUKA (P. ehi bhikkhu), or "come, monk," formula: "Come, monk, the DHARMA is well proclaimed; live the holy life for the complete ending of suffering." Kaundinya was one of the group of five ascetics (BHADRAVARGĪYA) converted by the Buddha at the ṚsIPATANA (P. Isipatana) MṚGADAVA (Deer Park), located just north-east of the city of VArAnasī. According to the PAli account, he was a brAhmana older than the Buddha, who was especially renowned in physiognomy. After the birth of the infant GAUTAMA, he was one of eight brAhmanas invited to predict the infant's future and the only one to prophesize that the child would definitely become a buddha rather than a wheel-turning monarch (CAKRAVARTIN). He left the world as an ascetic in anticipation of the bodhisattva's own renunciation and was joined by the sons of four of the other eight brAhmanas. Kaundinya and the other four ascetics joined the bodhisattva in the practice of austerities, but when, after six years, the bodhisattva renounced extreme asceticism, they left him in disgust. After his enlightenment, the Buddha preached to the five ascetics at the Ṛsipatana deer park, and Kaundinya was the first to realize the truth of the Buddha's words. The PAli canon describes Kaundinya's enlightenment as proceeding in two stages: first, when the Buddha preached the Dhammacakkappavattanasutta, he attained the opening of the dharma eye (DHARMACAKsUS), the equivalent of stream-entry (SROTAAPANNA), and five days later, when the Buddha preached his second sermon, the ANATTALAKKHAnASUTTA, he attained the level of ARHAT. The Buddha praised him both times by exclaiming "Kaundinya knows!," in recognition of which AjNAta ("He Who Knows") was thereafter prefixed to his name. Later, at a large gathering of monks at JETAVANA grove in sRAVASTĪ, the Buddha declared AjNAtakaundinya to be preeminent among his disciples who first comprehended the dharma, and preeminent among his long-standing disciples. AjNAtakaundinya received permission from the Buddha to live a solitary life in the Chaddantavana forest and only returned after twelve years to take leave of the Buddha before his own PARINIRVAnA. After his cremation, AjNAtakaundinya's relics were given to the Buddha, who personally placed them in a silver reliquary (CAITYA) that spontaneously appeared from out of the earth.

Also random decision forest. ::: An ensemble learning method for classification, regression and other tasks that operates by constructing a multitude of decision trees at training time and outputting the class that is the mode of the classes (classification) or mean prediction (regression) of the individual trees.[270][271] Random decision forests correct for decision trees' habit of overfitting to their training set.[272]

Amba (Sanskrit) Ambā, Amba Mother; a woman of respect or distinction. A name of Durga, consort of Siva; in the Mahabharata the eldest of the three daughters of the King of Kasi who were abducted by Bhishma to become the wives of his brother Vichitravirya. When Bhishma learned that Amba was already pledged to the Raja of Salva, he sent her to him. The Raja, however, rejected her because she had been in another man’s house. Deeply hurt, Amba retired to the forest to practice extreme austerities in order that she might gain the power to avenge the wrong done to her by Bhishma. She ended her life voluntarily on a funeral pyre and was reborn as Sikhandin, who eventually, in the great battle between the Kauravas and Pandavas, slew Bhishma. Her sisters, Ambika and Ambalika, became respectively the mothers of the blind king Dhritarashtra and of Pandu, father of Arjuna.

ancient ::: a. --> Old; that happened or existed in former times, usually at a great distance of time; belonging to times long past; specifically applied to the times before the fall of the Roman empire; -- opposed to modern; as, ancient authors, literature, history; ancient days.
Old; that has been of long duration; of long standing; of great age; as, an ancient forest; an ancient castle.
Known for a long time, or from early times; -- opposed to recent or new; as, the ancient continent.


“Angel in the Forest”—the title of Marguer¬

Angel of Forests [Zuphlas]

AngulimAla. (S. alt. AngulimAlīya; T. Sor mo phreng ba; C. Yangjuemoluo; J. okutsumara; K. Anggulmara 央掘摩羅). In Sanskrit and PAli, literally, "Garland of Fingers"; nickname given to AhiMsaka, a notorious murderer and highwayman who was converted by the Buddha and later became an ARHAT; the Sanskrit is also seen written as AngulimAlya and AngulimAlīya. AhiMsaka was born under the thieves' constellation as the son of a brAhmana priest who served the king of KOsALA. His given name means "Harmless," because even though his birth was attended by many marvels, no one was injured. The boy was intelligent and became a favorite of his teacher. His classmates, out of jealousy, poisoned his teacher's mind against him, who thenceforth sought AhiMsaka's destruction. His teacher instructed AhiMsaka that he must collect one thousand fingers as a gift. (In an alternate version of the story, the brAhmana teacher's wife, driven by lust, attempted to seduce the handsome student, but when he rebuffed her, the resentful wife informed her husband that it was instead he who had attempted to seduce her. Knowing that he could not defeat his disciple by force, the vengeful brAhmana teacher told his student that he must kill a thousand people and string together a finger from each victim into a garland as the final stage of his training.) Following his teacher's instructions, he began to murder travelers, cutting off a single finger from each victim. These he made into a garland that he wore around his neck, hence his nickname AngulimAla, or "Garland of Fingers." With one finger left to complete his collection, AngulimAla resolved to murder his own mother, who was then entering the forest where he dwelled. It was at this time that the Buddha decided to intervene. Recognizing that the thief was capable of attaining arhatship in this life but would lose that chance if he killed one more person, the Buddha taunted AngulimAla and converted him through a miracle: although the Buddha continued to walk sedately in front of the brigand, AngulimAla could not catch him no matter how fast he ran. Intrigued at this feat, AngulimAla called out to the Buddha to stop, but the Buddha famously responded, "I have stopped, AngulimAla; may you stop as well." AngulimAla thereupon became a disciple of the Buddha and spent his time practicing the thirteen austere practices (see DHUTAnGA), eventually becoming an ARHAT. Because of his former misdeeds, even after he was ordained as a monk and became an arhat, he still had to endure the hatred of the society he used to terrorize, sometimes suffering frightful beatings. The Buddha explained that the physical pain he suffered was a consequence of his violent past and that he should endure it with equanimity. His fate illustrates an important point in the theory of KARMAN: viz., even a noble one who has overcome all prospect of future rebirth and who is certain to enter NIRVAnA at death can still experience physical (but not mental) pain in his last lifetime as a result of past heinous deeds. AngulimAla also became the "patron saint" of pregnant women in Buddhist cultures. Once, while out on his alms round, AngulimAla was profoundly moved by the suffering of a mother and her newborn child. The Buddha recommended that AngulimAla cure them by an "asseveration of truth" (SATYAVACANA). The Buddha first instructed him to say, "Sister, since I was born, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well." When AngulimAla politely pointed out that this was not entirely accurate, the Buddha amended the statement to begin, "since I was born with noble birth." The phrase "noble birth" can be interpreted in a number of ways, but here it seems to mean "since I became a monk." When AngulimAla spoke these words to the mother and her child, they were cured. His statement has been repeated by monks to pregnant women over the centuries in the hope of assuring successful childbirth. See also AnGULIMALĪYASuTRA.

annihilate ::: v. t. --> To reduce to nothing or nonexistence; to destroy the existence of; to cause to cease to be.
To destroy the form or peculiar distinctive properties of, so that the specific thing no longer exists; as, to annihilate a forest by cutting down the trees.
To destroy or eradicate, as a property or attribute of a thing; to make of no effect; to destroy the force, etc., of; as, to annihilate an argument, law, rights, goodness.


Apsaras ::: Sri Aurobindo: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

Apsaras ::: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

araNNavAsi. In PAli, "forest-dweller"; in the PAli Buddhist tradition, a monk who is principally dedicated to meditative training (VIPASSANADHURA); contrasted with "town-dweller" (GAMAVASI), who lives in a village or town monastery and whose monastic vocation focuses on doctrinal study and teaching, or "book work" (GANTHADHURA). In Sri Lankan Buddhism, the emphases within the Buddhist order on both meditation and study led to the evolution over time of these two major practice vocations. The araNNavAsi remained in solitude in the forest to focus principally on their meditative practice. The gAmavAsi, by contrast, were involved in studying and teaching the dhamma, especially within the lay community of the village, and thus helped to disseminate Buddhism among the people. The araNNavAsi were not necessarily hermits, but they did live a more secluded life than the gAmavAsi, devoting most of their time to meditation (either individually or in smaller groups) and keeping their contact with the laity to a minimum. According to the VINAYA, a monk cannot remain constantly alone in the forest by himself; at a minimum, he must join together with the sangha at least once a fortnight to participate in the uposatha (S. UPOsADHA) rite, when the monks gather to confess any transgressions of the precepts and to listen to a recitation of the rules of discipline (P. pAtimokkha; S. PRATIMOKsA). These two vocations have a long history and have continued within the sangha into modern times. In a sense, the Buddha himself was an araNNavAsi for six years before he attained enlightenment; subsequently, he then passed much of his time as a gAmavAsi, teaching people the dharma and encouraging them to practice to bring an end to their suffering. See also PHRA PA; THUDONG.

Aranyaka (Sanskrit) Āraṇyaka [from āraṇya forest-like from araṇya wilderness, forest] Forest-born; a hermit or holy man who dwells in the forest during the process of becoming a genuine spiritual yogi. Aranyakas (plural) are a class of Vedic treatises of a mystical nature attached to the Brahmanas and closely associated with the Upanishads. They were called such either because they were written in the solitude of the wilderness or because they were intended for study and contemplation by those who had retired from the world to lead the life of spiritual recluses. The Aranyakas are ritualistic, treating of special ceremonies either omitted or dealt with only in part in the Brahmanas, and hence are considered to be supplemental to the latter.

Aranyaka: (Skr.) One of early Indian treatises composed in the forest (aranya) by Brahmans retired from life and devoting their time to an interpretation of the meaning of Vedic (q.v.) ritual and usage. -- K.F.L.

Aranyakas: The “Forest Books” of Hinduism, so called because they were used in teachings in the secrecy of the forest; they are mystical, esoteric meditations on the meaning of ritual lore.

Aran.yani ::: the Vedic goddess of the forest (aran.ya, wilderness, perAranyani haps equivalent in the esoteric sense of the Veda to vana, forest, symbolising for Sri Aurobindo "the growths of the earth, our material ...22 existence").

aranya. (P. araNNa; T. dgon pa; C. [a]lanruo; J. [a]rannya; K. [a]ranya [阿]蘭若). In Sanskrit, "forest" or "wilderness"; the ideal atmosphere for practice, and one of the various terms used to designate the residences of monks. The solitude and contentment fostered by forest dwelling was thought to provide a better environment for meditation (BHAVANA) than the bustle and material comforts of city monasteries, and there is some evidence in mainstream Buddhist materials of discord between monks who followed the two different ways of life. Forest dwelling was frequently championed by the Buddha, and living at the root of a tree was one of the thirteen specific ascetic practices (S. DHuTAGUnA, P. DHUTAnGA) authorized by the Buddha. Forest dwelling is also used as a metaphor for the renunciation and nonattachment that monks were taught to emulate. Forest dwellers are called aranyaka (P. araNNaka or AraNNaka). See also ARANNAVASI; PHRA PA.

Aranya (Sanskrit) Āraṇya [from araṇya distant land, wilderness] As an adjective, relating to a forest, wild; as a noun, a wild animal.

Arasa-mara (Sanskrit) Arasa-mara [from arasa sapless, tasteless + mara dying, death] The banyan tree, considered in one of its aspects as the Tree of Knowledge or the Tree of Life. According to popular Hindu belief, under one of these trees Vishnu taught during one of his incarnations on earth, hence it is held sacred. “Under the protecting foliage of this king of the forests, the Gurus teach their pupils their first lessons on immortality and initiate them into the mysteries of life and death” (SD 2:215).

arrentation ::: --> A letting or renting, esp. a license to inclose land in a forest with a low hedge and a ditch, under a yearly rent.

Artemis (Greek) Greek divinity, commonly identified with the Roman Diana, daughter of Leto and Zeus, twin of Apollo. Goddess of chastity and protectress of youths and maidens against the wiles of Aphrodite, she is celebrated in Arcadian rites and legends which are older than those of Homer. These show her to be a nature goddess, patroness of fields and forests, goddess of life-giving waters, marshes, rivers, and springs. As goddess of agriculture, she brings increase to the fields, drives away mice and pests, and is the friend of the sower and reaper. The legend of the Calydonian boar shows her to have been worshiped as a harvest goddess. She was also called the tamer, the goddess of the chase, and the healer. She is the protector of the beasts, rather than their persecutor in the chase.

Asana (Sanskrit) Āsana [from the verbal root as to sit quietly] One of the postures adopted by Hindu ascetics; five are usually enumerated, although nearly ninety have been noted. However, they are not of deep spiritual value or meaning: “Providing that the position of the body be comfortable so that the mind is least distracted, genuine meditation and spiritual and actual introspection can be readily and successfully attained by any earnest student without the slightest attention being paid to these various postures. A man may be sitting quietly in his arm-chair, or lying in his bed at night, or sitting or lying on the grass in a forest, and can more readily enter the inner worlds than by adopting and following any one or more of these various Asanas, which at the best are physiological aids of relatively small value” (OG 7).

Asana(Sanskrit) ::: A word derived from the verbal root as, signifying "to sit quietly." Asana, therefore,technically signifies one of the peculiar postures adopted by Hindu ascetics, mostly of the hatha yogaschool. Five of these postures are usually enumerated, but nearly ninety have been noted by students ofthe subject. A great deal of quasi-magical and mystical literature may be found devoted to these variouspostures and collateral topics, and their supposed or actual psychological value when assumed bydevotees; but, as a matter of fact, a great deal of this writing is superficial and has very little indeed to dowith the actual occult and esoteric training of genuine occultists. One is instinctively reminded of otherquasi-mystical practices, as, for instance, certain genuflections or postures followed in the worship of theChristian Church, to which particular values are sometimes ascribed by fanatic devotees.Providing that the position of the body be comfortable so that the mind is least distracted, genuinemeditation and spiritual and actual introspection can be readily and successfully attained by any earneststudent without the slightest attention being paid to these various postures. A man sitting quietly in hisarmchair, or lying in his bed at night, or sitting or lying on the grass in a forest, can more readily enterthe inner worlds than by adopting and following any one or more of these various asanas, which at thebest are physiological aids of relatively small value. (See also Samadhi)

asceticism. (S. duskaracaryA; P. dukkarakArikA; T. dka' ba spyod pa; C. kuxing; J. kugyo; K. kohaeng 苦行). Derived from the Greek term askesis, "to exercise"; the performance of austerities, both mental and physical, for the purpose of attaining enlightenment (BODHI) and, in certain cases, special powers or knowledges (ABHIJNA). The basic Buddhist attitude toward asceticism, as found in the narrative surrounding the life of the Buddha, has been a negative one, particularly with regard to those practices associated with physical torment, such as fasting. The Buddha himself is said to have once practiced asceticism with five fellow ascetics in the forest of URUVILVA, only to eventually abandon it for the middle way (MADHYAMAPRATIPAD) between sensual indulgence and mortification of the flesh. Ascetic practices nevertheless continued to be important in the various Buddhist traditions, as attested to by the life stories of the teachers MI LA RAS PA (Milarepa), BODHIDHARMA, and HAKUIN EKAKU to name but a few. See also DUsKARACARYA; DHUTAnGA; TAPAS.

asipattravana. (P. asipattavana; T. ral gri'i lo ma'i nags; C. jianye lin; J. ken'yorin; K. komyop rim 劍葉林). In Sanskrit, "forest with leaves of swords," one of the neighboring hells (PRATYEKANARAKA) surrounding the eight hot hells, through which the denizens of the hells (NARAKA) must pass as they depart from those baleful realms. It is classified as part of the third of the four neighboring hells, called "razor road" (KsURAMARGA). From a distance, the forest appears to be a forest of mango trees, and the denizens of hell approach in the hope of eating the mangoes. Upon arrival, they find that the leaves on the trees are swords and, as the denizens of hell pass through the forest, the leaves fall from the trees, lacerating their bodies.

asrama (Ashram) ::: 1. the house or houses of a Teacher or Master of spiritual philosophy in which he receives and lodges those who come to him for the teaching and practice. ::: 2. the four asramas: the four successive stages or periods of the developing human life: the period of the student, the period of the householder, the period of the recluse or forest-dweller, the period of the free super-social man.

Asrama: Hermitage; order of life (of which there four, viz., Brahmacharya or studentship, Grihastha or household-life, Vanaprastha or forest-dwelling, and Sannyasa monastic life).

Asrama (Sanskrit) Āśrama [from the verbal root śram to exert oneself spiritually] A sacred building, a monastery or hermitage for ascetic purposes; likewise one of the four periods of effort or inner development in the religious life of a Brahmin in ancient times. These asramas were 1) the student or Brahmacharin; 2) the householder or grihastha, the period of married existence when the Brahmin played his due role in the affairs of the world; 3) the period of religious seclusion or vanaprastha, usually passed in a vana (forest), a period of inner spiritual recollection and meditation on philosophical and religious matters; and 4) the one who has renounced all the distractions of worldly life or bhikshu who has turned his attention wholly to spiritual affairs, although he may have returned to the world of men for purposes of aiding and teaching.

Asrama(Sanskrit) ::: A word derived from the root sram, signifying "to make efforts," "to strive"; with the particlea, which in this case gives force to the verbal root sram. Asrama has at least two main significations. Thefirst is that of a college or school or a hermitage, an abode of ascetics, etc.; whereas the second meaningsignifies a period of effort or striving in the religious life or career of a Brahmana of olden days. Theseperiods of life in ancient times in Hindustan were four in number: the first, that of the student orbrahmacharin; second, the period of life called that of the grihastha or householder -- the period ofmarried existence when the Brahmana took his due part in the affairs of men, etc.; third, the vanaprastha,or period of monastic seclusion, usually passed in a vana, or wood or forest, for purposes of innerrecollection and spiritual meditation; and fourth, that of the bhikshu or religious mendicant, meaning onewho has completely renounced the distractions of worldly life and has turned his attention wholly tospiritual affairs.Brahmasrama. In modern esoteric or occult literature, the compound term Brahmasrama is occasionallyused to signify an initiation chamber or secret room or adytum where the initiant or neophyte is strivingor making efforts to attain union with Brahman or the inner god.

assart ::: n. --> The act or offense of grubbing up trees and bushes, and thus destroying the thickets or coverts of a forest.
A piece of land cleared of trees and bushes, and fitted for cultivation; a clearing. ::: v. t. --> To grub up, as trees; to commit an assart upon; as, to


AstasAhasrikAprajNApAramitA. (T. Sher phyin brgyad stong pa; C. Xiaopin bore jing; J. Shobon hannyakyo; K. Sop'um panya kyong 小品般若經). In Sanskrit, "Perfection of Wisdom in Eight Thousand Lines." This scripture is now generally accepted to be the earliest of the many PRAJNAPARAMITA sutras and thus probably one of the very earliest of the MAHAYANA scriptures. The Asta, as it is often referred to in the literature, seems to have gradually developed over a period of about two hundred years, from the first century BCE to the first century CE. Some of its earliest recensions translated into Chinese during the Han dynasty do not yet display the full panoply of self-referentially MahAyAna terminology that characterize the more elaborate recensions translated later, suggesting that MahAyAna doctrine was still under development during the early centuries of the Common Era. The provenance of the text is obscure, but the consensus view is that it was probably written in central or southern India. The Asta, together with its verse summary, the RATNAGUnASAMCAYAGATHA, probably represents the earliest stratum of the prajNApAramitA literature; scholars believe that this core scripture was subsequently expanded between the second and fourth centuries CE into other massive PrajNApAramitA scriptures in as many as 100,000 lines (the sATASAHASRIKAPRAJNAPARAMITA). By about 500 CE, the Asta's basic ideas had been abbreviated into shorter condensed statements, such as the widely read, 300-verse VAJRACCHEDIKAPRAJNAPARAMITA ("Diamond Sutra"). (Some scholars have suggested instead that the "Diamond Sutra" may in fact represent one of the earliest strata of the prajNApAramitA literature.) The MahAyAna tradition's view of its own history, however, is that the longest of the prajNApAramitA scriptures, the 100,000-line satasAhasrikAprajNApAramitA, is the core text from which all the other perfection of wisdom sutras were subsequently excerpted. The main interlocutor of the Asta, as in most of the prajNApAramitA scriptures, is SUBHuTI, an ARHAT foremost among the Buddha's disciples in dwelling at peace in remote places, rather than sARIPUTRA, who much more commonly appears in this role in the mainstream Buddhist scriptures (see AGAMA; NIKAYA). The prominent role accorded to Subhuti suggests that the prajNApAramitA literature may derive from forest-dwelling (Aranyaka) ascetic traditions distinct from the dominant, urban-based monastic elite. The main goal of the Asta and other prajNApAramitA scriptures is rigorously to apply the foundational Buddhist notion of nonself (ANATMAN) to the investigation of all phenomena-from the usual compounded things (SAMSKARA) and conditioned factors (SAMSKṚTADHARMA), but even to such quintessentially Buddhist summa bona as the fruits of sanctity (ARYAMARGAPHALA) and NIRVAnA. The constant refrain of the Asta is that there is nothing that can be grasped or to which one should cling, not PRAJNA, not PARAMITA, not BODHISATTVA, and not BODHI. Even the six perfections (sAdPARAMITA) of the bodhisattva are subjected to this same refutation: for example, only when the bodhisattva realizes that there is no giver, no recipient, and no gift will he have mastered the perfection of giving (DANAPARAMITA). Such radical nonattachment even to the central concepts of Buddhism itself helps to foster a thoroughgoing awareness of the emptiness (suNYATA) of all things and thus the perfection of wisdom (prajNApAramitA). Even if the Asta's area of origin was in the south of India, the prajNApAramitA scriptures seem initially to have found their best reception in the northwest of India during the KUSHAN dynasty (c. first century CE), whence they would have had relatively easy entrée into Central Asia and then East Asia. This geographic proximity perhaps accounts for the early acceptance the Asta and the rest of the prajNApAramitA literature received on the Chinese mainland, helping to make China the first predominantly MahAyAna tradition.

A tree-lined path (and forest) at Yad VaShem (the national Israeli Holocaust memorial located in Jerusalem) which memorializes those gentiles who risked their lives to save Jews during the Holocaust.

Atthakavagga. (S. Arthavargīya; C. Yizu jing; J. Gisokukyo; K. Ŭijok kyong 義足經). In PAli, "The Octet Chapter" [alt. "The Chapter on Meaning," as the Chinese translation suggests], an important chapter of the SUTTANIPATA. Based on analysis of the peculiar meters and grammatical formations used in this text, philologists have reached a broad consensus that the Atthakavagga and its companion chapter, the PArAyanavagga, are among the very earliest strata of extant PAli literature and may have existed even during the Buddha's own lifetime. The PAli suttas include citations and exegeses of some of the verses from the Atthakavagga, and the MAHANIDESA, a commentary that covers the text, is accepted as canonical in the PAli canon (tipitaka, S. TRIPItAKA). All this evidence suggests its relative antiquity within the canon. The teachings contained in the chapter seem to suggest an early stratum of Buddhist teachings, prior to their formalization around fixed numerical lists of doctrines. The technical terminology that becomes emblematic of the standardized Buddhist presentation of doctrine is also relatively absent in its verses (GATHA). The Atthakavagga offers a rigorous indictment of the dangers inherent in "views" (P. ditthi; S. DṚstI) and displays a skepticism about religious dogmas in general, seeing them as virulent sources of attachment that lead ultimately to conceit, quarrels, and divisiveness. Some scholars have suggested that the kind of thoroughgoing critique of views presented in the Atthakavagga might have been the prototype of the later MADHYAMAKA logical approach, which sought to demonstrate the fallacies inherent in any philosophical statement. The verses also seem to represent an earlier stage in the evolution of Buddhist institutions, when monks still lived alone in the forest or with small groups of fellow ascetics, rather than in larger urban monasteries. Monks are still referred to as hermits or "seers" (P. isi, S. ṛsi), a generic Indian term for religious recluses, rather than the formal Buddhist term bhikkhu (BHIKsU) as is seen in the prose passages. A two-roll Chinese translation of a Sanskrit or Middle Indic recension of the text was made by ZHI QIAN during the Wu dynasty (c. 223-253 CE).

aurochs ::: n. --> The European bison (Bison bonasus, / Europaeus), once widely distributed, but now nearly extinct, except where protected in the Lithuanian forests, and perhaps in the Caucasus. It is distinct from the Urus of Caesar, with which it has often been confused.

avīci. (T. mnar med; C. abi diyu/wujian diyu; J. abijigoku/mukenjigoku; K. abi chiok/mugan chiok 阿鼻地獄/無間地獄). In Sanskrit and PAli, "interminable," "relentless," "incessant"; referring to the deepest, largest, and most tortuous of the eight great, or eight hot, hells (see NARAKA). (The Chinese use either a transcription corresponding to the first two syllables of the Sanskrit avīci or else the translation "interminable," combined with their own cultural translation of "hell" as a "subterranean prison.") This hell is said to be located twenty thousand YOJANAs below the continent of JAMBUDVĪPA and is the destination of beings whose "wholesome faculties are eradicated" (SAMUCCHINNAKUsALAMuLA) or who have committed the most heinous of acts, which, after death, result in immediate rebirth in the avīcı hell: patricide, matricide, killing an ARHAT, wounding a buddha, and causing schism in the SAMGHA (see ANANTARYAKARMAN). Because beings reborn in this hell are being constantly burned alive in hot flames, with no respite in their torture, the agony they experience is said to be "Interminable." (Editors' note: According to one esoteric lineage, there is a special level of the avīci hell reserved especially for compilers of dictionaries, where, no matter how many terms the authors have defined, an interminable list remains.) Another seven levels of the hot hells are either situated above, or in other interpretations, at the same level as avīci. The ABHIDHARMAKOsABHAsYA lists a corresponding series of bitterly cold hells beginning with the arbuda hell. Avīci and its seven companion hells each have sixteen (four in each direction) neighboring hells (PRATYEKANARAKA) or subhells (utsada), where supplementary tortures are meted out to the unfortunate inhabitants, such as plains of ash that burn their feet; swamps of excrement and corpses in which maggots eat their flesh; roads and forests of razor blades that slice off their flesh; and rivers of boiling water in which they are plunged. Like all levels of hell, however, avīci is ultimately impermanent and, once the previous unwholesome actions of the inhabitant are expiated after many eons, that being will be reborn elsewhere according to his KARMAN.

ayaḥsAlmalīvana. (P. simbalivana; T. lcags kyi shing shal ma li'i nags; C. tieci lin; J. tesshirin; K. ch'olcha rim 鐡刺林). In Sanskrit "forest of iron thorns"; one of the neighboring hells (PRATYEKANARAKA) surrounding the eight hot hells, through which the denizens of hell must pass as they depart from hell. It is classified as part of the third of the four neighboring hells, called "razor road" (KsURAMARGA). The denizens of this hell arrive at a tree, where a loved one sits at the top of the tree beckoning. As the denizen climbs the tree, its body is lacerated by iron thorns in the bark of the tree. When it reaches the top, the loved one is gone and is now beckoning from the bottom of the tree. Climbing down, the body is again lacerated. The process is repeated until the unwholesome action has been expiated.

backwoodsman ::: n. --> A man living in the forest in or beyond the new settlements, especially on the western frontiers of the older portions of the United States.

backwoods ::: n. pl. --> The forests or partly cleared grounds on the frontiers.

Baolin zhuan. (J. Horinden; K. Porim chon 寶林傳). In Chinese, "Chronicle of the Bejeweled Forest (Monastery)"; an important early lineage record of the early Chinese CHAN tradition, in ten rolls; also known as Da Tang Shaozhou Shuangfeng shan Caoxi Baolin zhuan or Caoxi Baolin zhuan. The title refers to Baolinsi, the monastery in which HUINENG, the legendary "sixth patriarch" (LIUZU) of Chan, resided. The Baolin zhuan was compiled by the obscure monk Zhiju (or Huiju) in 801, and only an incomplete version of this text remains (rolls 7, 9, 10 are no longer extant). As one of the earliest extant records of the crucial CHAN legend of patriarchal succession (cf. FASI, ZUSHI), the Baolin zhuan offers a rare glimpse into how the early Chan tradition conceived of the school's unique place in Buddhist history. Texts like the Baolin zhuan helped pave the way for the rise of a new genre of writing, called the "transmission of the lamplight records" (CHUANDENG LU), which provides much more elaborate details on the principal and collateral lineages of the various Chan traditions. The Baolin zhuan's list of patriarchs includes the buddha sAKYAMUNI, twenty-eight Indian patriarchs beginning with MAHAKAsYAPA down to BODHIDHARMA (the Baolin Zhuan is the earliest extant text to provide this account), and the six Chinese patriarchs: Bodhidharma, HUIKE, SENGCAN, DAOXIN, HONGREN, and HUINENG (the Baolin zhuan's entries on the last three figures are no longer extant). For each patriarch, the text gives a short biography and transmission verse (GATHA).

Beijve (Sameh) The bright sun god of the nomadic people of northern Norway, Sweden, Finland, and the Kola peninsula of Russia who call themselves Sameh (people of the sun). Beijve is the son of the divine Jubmel, and the Milky Way is the shining trail left by his skis when he hastened to obey the god’s summons. With Beijve’s advice and help, Jubmel caused a bridge to be created between the upper divine worlds “where the light begins” and the lower “dark and silent worlds”; on the upper end of the span he fashioned the earth from his little reindeer doe. Her bones became earth’s armature, her flesh its ground, her blood vessels became its rivers, and her hairs the forests. The little reindeer’s skull protects the earth from the intense light of the sun, and her two eyes are the morning and the evening star. But her heart he hid deep within the earth where the lonely mountaineer may sometimes, in the quiet summer night, hear it beating.

Forest Books: See: Aranyakas.

bloody hand ::: --> A hand stained with the blood of a deer, which, in the old forest laws of England, was sufficient evidence of a man&

Brihad-aranyaka or -aranya Upanishad (Sanskrit) Bṛhad-āraṇyaka, -āraṇya Upaniṣad [from bṛhad great + āraṇyaka produced in a forest] A celebrated Upanishad, forming the last five prapathakas (sections) of the Satapatha-Brahmana — one of the most important of the Brahmanas — attributed to Yajnavalkya. The title refers to this class of highly mystical and metaphysical literary work supposed to have been thought out by sages while retired in the solitudes of mountain and forest. Aranyaka is closely associated with Upanishad, and often used interchangeably with it; thus this work is often called Brihad-Upanishad or Brihad-aranyaka-upanishad.

brindavan &

BuddhadAsa. (1906-1993). Prominent Thai monk, Buddhist reformer, teacher of meditation, and ecumenical figure. Born the son of a merchant in the village of Pum Riang in southern Thailand, he was educated at Buddhist temple schools. It was customary for males in Thailand to be ordained as Buddhist monks for three months at the age of twenty and then return to lay life. BuddhadAsa decided, however, to remain a monk and quickly gained a reputation as a brilliant thinker, meditator, and teacher. He dwelled for several years in the Thai capital of Bangkok to further his studies but grew disillusioned with the prevailing practices of the SAMGHA in the city, which he perceived to be lax and corrupt. In 1932, he returned home to an abandoned monastery near his native village to live a simple life, practice meditation, and teach the dharma. He named his monastery Wat Suan MokkhabalArAma (Garden of the Power of Liberation), which is usually abbreviated to Suan Mokkh, the Garden of Liberation. The monastery became one of the first VIPASSANA (S. VIPAsYANA) (insight meditation) centers in southern Thailand. BuddhadAsa spent most of his life at this forest monastery overlooking the sea. Although his formal scholastic training was limited, BuddhadAsa studied PAli scriptures extensively, in particular the SUTTAPItAKA, to uncover their true meaning, which he felt had become obscured by centuries of commentarial overlays, ritual practices, and monastic politics. A gifted orator, his numerous sermons and talks were transcribed and fill an entire room of the National Library in Bangkok. In his writings, many of which are his transcribed sermons, he eschewed the formal style of traditional scholastic commentary in favor of a more informal, and in many ways controversial, approach in which he questioned many of the more popular practices of Thai Buddhism. For example, he spoke out strongly against the practice of merit-making in which lay people offer gifts to monks in the belief that they will receive material reward in their next life. BuddhadAsa argued that this traditionally dominant form of lay practice only keeps the participants in the cycle of rebirth because it is based on attachment, whereas the true form of giving is the giving up of the self. Instead, BuddhadAsa believed that, because of conditioned origination (PRATĪTYASAMUTPADA), people are naturally connected through a shared environment and are in fact capable of living harmoniously together. The hindrance to such a harmony comes from attachments to "I" and "mine," which must therefore be severed. Modern and ecumenical in perspective, BuddhadAsa sought to strip traditional Buddhism of what he regarded as obscurantism and superstition, and present the Buddha's teachings in a rational scientific idiom that acknowledged kindred teachings in other religions. BuddhadAsa's interpretations of the dharma have had a great impact on contemporary Buddhist thought in Thailand and are especially influential among the urban intelligentsia, social reformers, and environmentalists. His teachings are often cited as foundational by advocates of engaged Buddhism. The monastery he founded has become a venue for the training of foreign monks and nuns and for interfaith dialogue between Buddhists of different traditions, as well as between Buddhists and adherents of other religions.

bush ::: n. --> A thicket, or place abounding in trees or shrubs; a wild forest.
A shrub; esp., a shrub with branches rising from or near the root; a thick shrub or a cluster of shrubs.
A shrub cut off, or a shrublike branch of a tree; as, bushes to support pea vines.
A shrub or branch, properly, a branch of ivy (as sacred to Bacchus), hung out at vintners&


Caoxishan. [alt. Caoqishan] (J. Sokeizan; K. Chogyesan 曹溪山). A sacred mountain in the south of China, located in Shaozhou, present-day Guangdong province, and closely associated with the CHAN ZONG. According to legend, an Indian brAhmana who arrived at the mountain in 502 was so moved by the taste of its spring water that he suggested that a monastery be constructed there. The monastery was built and named Baolinsi, or Bejeweled Forest Monastery. The brAhmana also predicted that a great teacher would one day preach the DHARMA at the monastery and awaken beings as numerous as the trees in the forest. This tale may be attributed to followers of the legendary sixth patriarch (LIUZU) of the Chan school, HUINENG, who purportedly arrived at Baolinsi in 677. Upon his arrival, Huineng is also said to have established separate quarters for meditative practice within the monastery's compounds, which later came to be known as Huoguoyuan or NANHUASI. The mountain's name of Caoxi is sometimes also used as a toponym of Huineng, its most famous inhabitant. Caoxishan (in its Korean pronunciation of Chogyesan) is also an important Buddhist mountain in Korea and is the site of the famous practice monastery of SONGGWANGSA. See also CHOGYE CHONG.

Chandala (Sanskrit) Caṇḍāla A member of a mixed caste, or people without caste, an outcaste. Especially in ancient India the term applied to one of the lowest and most despised status (sometimes described as being born from a Sudra father and a Brahmin mother). Commonly applied now to anyone of mixed caste “but in antiquity it was applied to a certain class of men, who, having forfeited their right to any of the four castes — Brahmans, Kshatriyas, Vaisyas, and Sudras — were expelled from cities and sought refuge in the forests. Then they became ‘bricklayers,’ until finally expelled they left the country, some 4,000 years before our era. Some see in them the ancestors of the earlier Jews, whose tribes began with A-brahm or ‘No-Brahm.’ To this day it is the class most despised by the Brahmins in India” (TG 323-4).

Chanlin sengbao zhuan. (J. Zenrin soboden; K. Sollim sŭngbo chon 禪林僧寶傳). In Chinese, "Chronicles of the SAMGHA Jewel in the Forests of CHAN"; compiled in the twelfth century by the "lettered Chan" (WENZI CHAN) monk JUEFAN HUIHONG (1071-1128). Huihong intended for this chronicle to serve as a supplement to his own "Biographies of Eminent Monks" (GAOSENG ZHUAN), which is no longer extant. Huihong collected the biographies of over a hundred eminent Chan masters who were active in the lettered Chan movement between the late Tang and early Song dynasties, appending his own comments to each biography. Huihong's collection is said to have been pared down to eighty-one biographies by the Chan master DAHUI ZONGGAO. Later, Dahui's disciple Jinglao (d.u.) of Tanfeng added a biography of WUZU FAYAN, the teacher of Dahui's own master YUANWU KEQIN, and two other masters to the conclusion of Huihong's text, giving a total of eighty-four biographies in the extant collection. A postscript by XUTANG ZHIYU appears at the end of the compilation. Unlike Chan "lamplight histories" (CHUANDENG LU), which are typically arranged according to principal and collateral lineages, the monks treated in this compilation are listed according to their significance in the origin and development of the "lettered Chan" movement; Huihong's treatment undermines the neat charts of master-disciple connections deriving from the lamplight histories, which have become so well known in the literature. In Japan, a copy of the Chanlin sengbao zhuan was published as early as 1295 and again in 1644.

Chenresi (Tibetan) spyan ras gzigs (chen-re-zi, or chen-re-si) [short for spyan ras gzigs dbang phyug (chen-re-zi-wang-chung) from spyan ras penetrating vision (cf Sanskrit avalokita) + gzigs forms (cf Sanskrit rūpa) + dbang phyug lord (cf Sanskrit īśvara)] The Lord who sees forms with his penetrating vision; translation of Sanskrit Avalokitesvara. Exoterically Chenresi is the greatest protector of Asia in general and Tibet in particular, mystically considered to have eleven heads and a thousand arms, each with an eye in the palm of the hand, these arms radiating from his body like a forest of rays: the thousand eyes representing him as on the outlook to discover distress and to succor the troubled. In this form his name is Chantong (he of the thousand eyes) and Jigtengonpo (protector and savior against evil). “Even the exoteric appearance of Dhyani Chenresi is suggestive of the esoteric teaching. He is evidently, like Daksha, the synthesis of all the preceding Races and the progenitor of all the human Races after the Third, the first complete one, and thus is represented as the culmination of the four primeval races in his eleven-faced form. It is a column built in four rows, each series having three faces or heads of different complexions: the three faces for each race being typical of its three fundamental physiological transformations. The first is white (moon-coloured); the second is yellow, the third, red-brown; the fourth, in which are only two faces — the third face being left a blank — (a reference to the untimely end of the Atlanteans) is brown-black. Padmapani (Daksha) is seated on the column, and forms the apex” (SD 2:178).

chestnut ::: n. --> The edible nut of a forest tree (Castanea vesca) of Europe and America. Commonly two or more of the nuts grow in a prickly bur.
The tree itself, or its light, coarse-grained timber, used for ornamental work, furniture, etc.
A bright brown color, like that of the nut.
The horse chestnut (often so used in England).
One of the round, or oval, horny plates on the inner


chiminage ::: n. --> A toll for passage through a forest.

clearing ::: a tract of land, as in a forest, that contains no trees or bushes.

coafforest ::: v. t. --> To convert into, or add to, a forest.

Contemplate, for a moment, this wondrous reply in six lines, of Satyavan to his father’s gentle scolding of Savitri.”at noon leaving this house of clay”, for in the epic his death in the forest takes place at noon, not a departure of an early morning soul or one who leaves enfolded in the dark rooms of night, but at a time when the sun is at its most brilliant, showering the earth with light.

copal ::: --> A resinous substance flowing spontaneously from trees of Zanzibar, Madagascar, and South America (Trachylobium Hornemannianum, T. verrucosum, and Hymenaea Courbaril), and dug from earth where forests have stood in Africa; -- used chiefly in making varnishes.

Culasaccakasutta. In PAli, "Shorter Discourse to Saccaka"; thirty-fifth sutta contained in the MAJJHIMANIKAYA (two separate recensions appear, but without title, in the Chinese translations of the EKOTTARAGAMA and SAMYUKTAGAMA); preached by the Buddha to the wandering ascetic Saccaka in the MahAvana forest outside the city of VesAlī (S. VAIsALĪ). Saccaka maintained that that the five aggregates (P. khandha; S. SKANDHA) of materiality (RuPA), sensations (VEDANA), perception (P. saNNA; S. saMjNA), conditioning factors (P. sankhAra; S. SAMSKARA), and consciousness (P. viNNAna; S. VIJNANA) are one's self (P. attan; S. ATMAN), and that it was this self that experienced the results of good and bad deeds (P. kamma; S. KARMAN). The Buddha refutes this view by pointing out that all of the aggregates are impermanent (P. anicca; S. ANITYA), unsatisfactory or suffering (P. dukkha; S. DUḤKHA), nonself (P. anatta; S. ANATMAN) and beyond one's control.

Darkforest ::: A computer go program developed by Facebook, based on deep learning techniques using a convolutional neural network. Its updated version Darkfores2 combines the techniques of its predecessor with Monte Carlo tree search.[125][126] The MCTS effectively takes tree search methods commonly seen in computer chess programs and randomizes them.[127] With the update, the system is known as Darkfmcts3.[128]

Dasheng fayuan yilin zhang. (J. Daijo hoon girinjo; K. Taesŭng pobwon ŭirim chang 大乗法苑義林章). In Chinese, "(Edited) Chapters on the Forest of Meaning of the Dharma-Garden of MAHĀYĀNA"; composed by the eminent Chinese monk KUIJI. This treatise consists of twenty-nine chapters in seven rolls, but a thirty-three chapter edition is known to have been transmitted to Japan in the second half of the twelfth century. Each chapter is concerned with an important doctrinal matter related to the YOGĀCĀRABHuMIsĀSTRA. Some chapters, for instance, discuss the various canons (PItAKA), two truths (SATYADVAYA), five faculties (INDRIYA), the sixty-two views (DṚstI), eight liberations (AstAVIMOKsA), and buddha-lands (BUDDHAKsETRA), to name but a few. Because of its comprehensive doctrinal coverage, the Dasheng fayuan yilin zhang has served as an invaluable source of information on early YOGĀCĀRA thought in China.

deforestation "programming" A technique invented by {Phil Wadler} for eliminating intermediate data structures built and passed between composed functions in {function languages}. (1997-06-21)

deforestation ::: (programming) A technique invented by Phil Wadler for eliminating intermediate data structures built and passed between composed functions in function languages. (1997-06-21)

deforest ::: v. t. --> To clear of forests; to disforest.

dense ::: a. --> Having the constituent parts massed or crowded together; close; compact; thick; containing much matter in a small space; heavy; opaque; as, a dense crowd; a dense forest; a dense fog.
Stupid; gross; crass; as, dense ignorance.


Devadatta. (T. Lhas sbyin; C. Tipodaduo; J. Daibadatta; K. Chebadalta 提婆達多). Sanskrit and Pāli proper name for a cousin and rival of the Buddha; he comes to be viewed within the tradition as the embodiment of evil for trying to kill the Buddha and split the SAMGHA (SAMGHABHEDA). Devadatta is said to have been the brother of ĀNANDA, who would later become the Buddha's attendant. According to Pāli sources, when Gotama (GAUTAMA) Buddha returned to Kapalivatthu (KAPILAVASTU) after his enlightenment to preach to his native clan, the Sākiyans (sĀKYA), Devadatta along with ĀNANDA, Bhagu, Kimbila, BHADDIYA-KĀlIGODHĀPUTTA, Anuruddha (ANIRUDDHA), and UPĀLI were converted and took ordination as monks. Devadatta quickly attained mundane supranormal powers (iddhi; S. ṚDDHI) through his practice of meditation, although he never attained any degree of enlightenment. For a period of time, Devadatta was revered in the order. Sāriputta (sĀRIPUTRA) is depicted as praising him, and the Buddha lists him among eleven chief elders. Devadatta, however, always seems to have been of evil disposition and jealous of Gotama; in the final years of the Buddha's ministry, he sought to increase his influence and even usurp leadership of the saMgha. He used his supranormal powers to win over the patronage of Prince Ajātasattu (AJĀTAsATRU), who built for him a monastery at Gayāsīsa (Gayāsīrsa). Emboldened by this success, he approached the Buddha with the suggestion that the Buddha retire and pass the leadership of the saMgha to him, whereupon the Buddha severely rebuked him. It was then that Devadatta conceived a plan to kill the Buddha even while he incited Ajātasattu to murder his father BIMBISĀRA, king of MAGADHA, who was the Buddha's chief patron. At Devadatta's behest, Ajātasattu dispatched sixteen archers to shoot the Buddha along a road, but the Buddha, using his supranormal powers, instead converted the archers. Later, Devadatta hurled a boulder down the slope of Mt. Gijjhakuta (GṚDHRAKutAPARVATA) at the Buddha, which grazed his toe and caused it to bleed. Finally, Devadatta caused the bull elephant NĀLĀGIRI, crazed with toddy, to charge at the Buddha, but the Buddha tamed the elephant with the power of his loving-kindness (P. mettā; S. MAITRĪ). Unsuccessful in his attempts to kill the Buddha, Devadatta then decided to establish a separate order. He approached the Buddha and recommended that five austere practices (DHUTAnGA) be made mandatory for all members of the saMgha: forest dwelling, subsistence only on alms food collected by begging, use of rag robes only, dwelling at the foot of a tree, and vegetarianism. When the Buddha rejected his recommendation, Devadatta gathered around him five hundred newly ordained monks from Vesāli (VAIsĀLĪ) and, performing the fortnightly uposatha (UPOsADHA) ceremony separately at Gayāsīsa, formally seceded from the Buddha's saMgha. When the five hundred Vesāli monks were won back to the fold by Sāriputta (sĀRIPUTRA) and Moggallāna (MAHĀMAUDGALYĀYANA), Devadatta grew sick with rage, coughing up blood, and never recovered. It is said that toward the end of his life, Devadatta felt remorse and decided to journey to see the Buddha to ask him for his forgiveness. However, spilling the blood of a Buddha and causing schism in the saMgha are two of the five "acts that brings immediate retribution" (P. ānantariyakamma; S. ĀNANTARYAKARMAN), viz., rebirth in hell. In addition, Devadatta is said to have beaten to death the nun UTPALAVARnĀ when she rebuked him for attempting to assassinate the Buddha. She was an arhat, and killing an arhat is another of the "acts that bring immediate retribution." When Devadatta was on his way to visit the Buddha (according to some accounts, to repent; according to other accounts, to attempt to kill him one last time by scratching him with poisoned fingernails), the earth opened up and Devadatta fell into AVĪCI hell, where he will remain for one hundred thousand eons. His last utterance was that he had no other refuge than the Buddha, an act that, at the end of his torment in hell, will cause him to be reborn as the paccekabuddha (PRATYEKABUDDHA) Atthissara. In many JĀTAKA stories, the villain or chief antagonist of the BODHISATTVA is often identified as a previous rebirth of Devadatta. In the "Devadatta Chapter" of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the Buddha remarks that in a previous life, he had studied with the sage Asita, who was in fact Devadatta, and that Devadatta would eventually become a buddha himself. This statement was used in the Japanese NICHIREN school as proof that even the most evil of persons (see ICCHANTIKA; SAMUCCHINAKUsALAMuLA) still have the capacity to achieve enlightenment. In their accounts of India, both FAXIAN and XUANZANG note the presence of followers of Devadatta who adhered to the austere practices he had recommended to the Buddha.

Dhammakāya. (Thai, Thammakai). A Buddhist reform movement in Thailand that originated in 1916, when a monk named Luang Phor Sodh is said to have rediscovered a technique of meditation that had been lost since the time of the Buddha. The movement began to gain impetus in 1970, when one of the abbot's disciples, a nun known as Khun Yay Upāsika, founded Wat Phra Dhammakāya. Dhammakāya meditation practice consists of visualizing a small crystal sphere entering one's body through the nasal passage; the sphere settles in the solar plexus and eventually becomes transformed into a crystal image of the Buddha. While engaging in this visualization, the meditator is supposed to focus on the MANTRA "samma arahang." The practice is supposed to culminate in the ability to see a buddha image (the dhammakāya, or "truth body" of the Buddha; see DHARMAKĀYA) inside oneself, an experience compared to tasting NIRVĀnA in the present life. Meditation is the principal Dhammakāya practice, and the organization encourages its followers to meditate twice a day as a way of improving self-confidence and as a tool for success, well being, and fostering family life. Dhammakāya also offers group training courses for adults in the private and public sectors. Devotees dress in white, and temple buildings are simple in design. Dhammakāya is also known for organizing massive ceremonies involving several thousand monks and tens of thousands of laypeople on Buddhist holy days. Rather than following the traditional lunar calendar and practicing on the days of the waning and waxing moon, Dhammakāya practice is held every Sunday, with meditation in the morning, followed by a sermon on topics relevant to the problems and concerns of everyday life. Its adherents are also encouraged to take part in such activities as retreats, youth camps, and massive ordinations for college students during the summer break. The Dhammakāya movement also differs from mainstream Thai Buddhism in that it requires monks to be ordained for life rather than the temporary ordination that is common among Thai laymen. In addition to its massive WAT outside of Bangkok, it has established branches throughout Thailand and overseas. Many Thais, especially intellectuals who support the forest meditation tradition, criticize Dhammakāya for its "direct marketing" type of organization and its quick-fix solutions to complex problems.

dhutanga. [alt. dhutanga] (S. dhutaguna/dhuta/dhuta; T. sbyang pa'i yan lag; C. toutuo[xing]; J. zuda[gyo]; K. tut'a[haeng] 頭陀[行]). In Pāli, lit. "limbs of scrupulousness," viz., "austerities," or "ascetic practices." The term is alternately known as simply dhuta/dhuta in both Pāli and Sanskrit; the BUDDHIST HYBRID SANSKRIT term dhutaguna means the "qualities" (GUnA) of the "purified" (dhuta) person, viz., an "ascetic." Dhutanga refers to a specific set of thirteen ascetic practices that the Buddha authorized monks to adopt voluntarily for the purposes of cultivating contentedness with little, detachment, energy, and moderation. These austerities are not enjoined on monks and nuns by the VINAYA, but are rather optional practices that monastics were sanctioned to adopt for limited periods of time in order to foster sensory restraint (INDRIYASAMVARA), an important constituent of morality (sĪLA). Based on the Buddha's own failed experiments with extreme mortification of the flesh (see TAPAS) as a practice conducive to enlightenment while he was a BODHISATTVA, this specific set of practices was considered to provide a middle way (MADHYAMAPRATIPAD) between self-mortification and sensual indulgence. The thirteen authorized practices are (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople; (2) wearing only three robes; (3) going for alms; (4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food; (5) eating only what can be eaten in one sitting; (6) eating only food received in the alms bowl (PĀTRA), rather than more elaborate meals presented to the SAMGHA; (7) refusing more food after indicating one has eaten enough; (8) dwelling in the forest; (9) dwelling at the root of a tree; (10) dwelling in the open air, using only a tent made from one's robes as shelter; (11) dwelling in a charnel ground (sMAsĀNA); (12) satisfaction with whatever dwelling one has; and (13) sleeping in a sitting position without ever lying down (see CHANGJWA PURWA). The comparable Mahāyāna list of twelve dhutagunas is essentially the same, dropping the two practices involving eating (5, 6) and adding an additional rule on wearing only garments made of coarse hemp and wool. The VISUDDHIMAGGA recommends these ascetic practices especially to those of either greedy (RĀGA) or deluded (MOHA) temperaments (CARITA), because greed and delusion both wane through, respectively, the continued practice of asceticism and the clarification of what is important in life; sometimes a person of hateful temperament is also said to benefit, because conflict abates as one becomes content with little. The Buddha offered this authorized list of voluntary practices after explicitly rejecting a more severe set of austerities proposed by his cousin and rival DEVADATTA that would have been mandatory for all members of the saMgha: forest dwelling (see ARANNAVĀSI), subsistence on gathered alms food only, use of rag robes only, dwelling at the foot of a tree, and strict vegetarianism. With the growth of settled monasticism, the practice of the austerities waned, although asceticism continues to be a major prestige factor within the Buddhist lay and monastic communities. In their accounts of India, both FAXIAN and XUANZANG note the presence of followers of Devadatta who adhered to the austere practices he had recommended to the Buddha. The dhutangas should be distinguished from TAPAS, "severe austerities," or DUsKARACARYĀ, "difficult feats" of religious virtuosity, practices that do not necessarily involve the authorized types of ascetic practices. See also THUDONG.

Diana (Latin) [archaic fem of Janus] Goddess of light; an old Italian divinity, later identified with the Greek Artemis as daughter of Zeus and Latona, and sister of Apollo. Goddess of the moon and queen of the night, she presided over the chase, open country, forests, war, and water. As the moon goddess, identified in one aspect with Hecate. She was worshiped in her form of Lucina as presiding over births; as goddess of the night she was worshiped with torches, and was beloved as the protectress of the outcast and slave.

disafforested ::: imp. & p. p. --> of Disafforest

disafforesting ::: p. pr. & vb. n. --> of Disafforest

disafforest ::: v. t. --> To reduce from the privileges of a forest to the state of common ground; to exempt from forest laws.

disboscation ::: n. --> Converting forest land into cleared or arable land; removal of a forest.

disforestation ::: n. --> The act of clearing land of forests.

disforest ::: v. t. --> To disafforest.
To clear or deprive of forests or trees.


Dnepropetrovsk ::: The district capital of the Ukraine in the former Soviet Socialist Republic. On the eve of World War II it had a Jewish population of some 80,000 out of a total population of 500,000. During WWII the northern Ukraine with its wide expanses of forests and swamps became an area of extensive Soviet partisan activity. The forest areas provided refuge to Jews who fled extermination and to escaped Jewish prisoners-of-war. Jewish partisan groups in the Ukraine were not able to maintain a separate Jewish identity but were required to be incorporated within the Soviet units.

Donglinsi. (J. Torinji; K. Tongnimsa 東林寺). In Chinese, "Eastern Grove Monastery"; located in the forest on the eastern side of LUSHAN, a Buddhist sacred mountain in Jiangxi province. The monastery was founded between 380 CE and 386 CE by the early advocate of PURE LAND visualization LUSHAN HUIYUAN (334-416 CE) and became an important early center of Buddhism in China, especially of the White Lotus retreat society (BAILIAN SHE). The monastery also hosted such monks as SaMghadeva, who translated important works of ABHIDHARMA and SARVĀSTIVĀDA scholasticism, and BUDDHABHADRA (359-429). Donglinsi continued to be a center of Buddhist activity during subsequent dynasties and its influence reached its zenith during the Tang dynasty, when it attracted both monks and leading literati, such as the renowned Tang poet BO JUYI (772-846 CE).

Econet ::: 1. One of the IGC networks. EcoNet serves individuals and organisations working for environmental preservation and sustainability. Important issues covered include: global warming, energy policy, rainforest preservation, legislative activities, water quality, toxics and environmental education.EcoNet users can send and receive private messages, including fax and telex, to and from more than 18,000 international users on the APC networks or to millions effectiveness of organisations through the use of electronic networking. FTP/Telnet: igc.apc.org.2. A network produced by Acorn Computers Ltd. for the BBC Microcomputer and its successors.

Econet 1. One of the IGC networks. EcoNet serves individuals and organisations working for environmental preservation and sustainability. Important issues covered include: global warming, energy policy, rainforest preservation, legislative activities, water quality, toxics and environmental education. EcoNet users can send and receive private messages, including fax and telex, to and from more than 18,000 international users on the APC networks or to millions on other networks. EcoNet seeks to build coalitions and partnerships with activist and non-profit organisations to develop the use of the electronic communications medium. EcoNet provides subsidies and financial incentives to environmental organisations and committed individuals who foster the effectiveness of organisations through the use of electronic networking. FTP/Telnet: igc.apc.org. 2. A network produced by {Acorn Computers} Ltd. for the {BBC Microcomputer} and its successors.

enforest ::: v. t. --> To turn into a forest.

engrosser ::: n. --> One who copies a writing in large, fair characters.
One who takes the whole; a person who purchases such quantities of articles in a market as to raise the price; a forestaller.


foliage ::: n. --> Leaves, collectively, as produced or arranged by nature; leafage; as, a tree or forest of beautiful foliage.
A cluster of leaves, flowers, and branches; especially, the representation of leaves, flowers, and branches, in architecture, intended to ornament and enrich capitals, friezes, pediments, etc. ::: v. t.


forestaff ::: n. --> An instrument formerly used at sea for taking the altitudes of heavenly bodies, now superseded by the sextant; -- called also cross-staff.

forestage ::: n. --> A duty or tribute payable to the king&

forestage: The part of the stage "in front" or closest to the viewing audience.

forestal ::: a. --> Of or pertaining to forests; as, forestal rights.

forestalled ::: imp. & p. p. --> of Forestall

forestaller ::: n. --> One who forestalls; esp., one who forestalls the market.

forestalling ::: p. pr. & vb. n. --> of Forestall

forestall ::: v. t. --> To take beforehand, or in advance; to anticipate.
To take possession of, in advance of some one or something else, to the exclusion or detriment of the latter; to get ahead of; to preoccupy; also, to exclude, hinder, or prevent, by prior occupation, or by measures taken in advance.
To deprive; -- with of.
To obstruct or stop up, as a way; to stop the passage of on highway; to intercept on the road, as goods on the way to market.


forestay ::: n. --> A large, strong rope, reaching from the foremast head to the bowsprit, to support the mast. See Illust. under Ship.

forester ::: n. --> One who has charge of the growing timber on an estate; an officer appointed to watch a forest and preserve the game.
An inhabitant of a forest.
A forest tree.
A lepidopterous insect belonging to Alypia and allied genera; as, the eight-spotted forester (A. octomaculata), which in the larval state is injurious to the grapevine.


forestick ::: n. --> Front stick of a hearth fire.

forest monks. See ARANNAVĀSI.

forest monks

forest ::: n. --> An extensive wood; a large tract of land covered with trees; in the United States, a wood of native growth, or a tract of woodland which has never been cultivated.
A large extent or precinct of country, generally waste and woody, belonging to the sovereign, set apart for the keeping of game for his use, not inclosed, but distinguished by certain limits, and protected by certain laws, courts, and officers of its own.


forestry ::: n. --> The art of forming or of cultivating forests; the management of growing timber.

forstall ::: v. t. --> To forestall.

forster ::: n. --> A forester.

fraxinus ::: n. --> A genus of deciduous forest trees, found in the north temperate zone, and including the true ash trees.

frith ::: n. --> A narrow arm of the sea; an estuary; the opening of a river into the sea; as, the Frith of Forth.
A kind of weir for catching fish. ::: a. --> A forest; a woody place.
A small field taken out of a common, by inclosing it; an


gāmavāsi. In Pāli, "town dweller"; in the THERAVĀDA tradition, a monk who lives in a village or town monastery and whose monastic vocation focuses on doctrinal study and teaching, or lit."book work" (P. GANTHADHURA); such a monk is often contrasted with a "forest dweller" (P. ARANNAVĀSI), who is principally dedicated to meditative training (P. VIPASSANĀDHURA). In Sri Lankan Buddhism, the emphases within the Buddhist order on study and meditation led to the evolution over time of these two major practice vocations. The gāmavāsi were involved in studying and teaching the dhamma, especially within the lay community of the village, and thus helped to disseminate Buddhism among the people and maintain the institutions and history of the order. Because of their active engagement in society, the gāmavāsi have thus historically enjoyed closer relations with the social elite. The araNNavāsi, by contrast, remained in solitude in the forest to focus principally on their meditative practice. The araNNavāsi were not necessarily hermits, but they lived a more secluded life than the gāmavāsi, devoting most of their time to meditation, either individually or in smaller groups, and keeping their contact with the laity to a minimum. These two vocations have a long history and have continued within the sangha (S. SAMGHA) into modern times. In a sense, the Buddha himself was an araNNavāsi for six years before he attained enlightenment; subsequently, he then passed much of his time as a gāmavāsi, teaching people the dharma and encouraging them to practice to bring an end to their suffering. See also PARIYATTI; PAtIPATTI.

gammoning ::: p. pr. & vb. n. --> of Gammon ::: n. --> The lashing or iron band by which the bowsprit of a vessel is secured to the stem to opposite the lifting action of the forestays.
The act of imposing upon or hoaxing a person.


Gandhamadan ::: “In Hindu mythology, a mountain and forest in Ilavrta, the central region of the world which contains Mount Meru. Gandhamadan dorms the division between Ilavrta and Bhadrasva, to the east of Meru. The forest of Gandhamadan is renowned for its fragrance. (Dow.; Enc. Br). Glossary and Index of Proper Names in Sri Aurobindo’s Works.

gandhamadan ::: "In Hindu mythology, a mountain and forest in Ilavrta, the central region of the world which contains Mount Meru. Gandhamadan dorms the division between Ilavrta and Bhadrasva, to the east of Meru. The forest of Gandhamadan is renowned for its fragrance. (Dow.; Enc. Br.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works.

GandhavaMsa. In Pāli, "History of Books," a traditional history of Pāli literature, written in Burma by a forest-dwelling monk named NandapaNNā. The text, which is in mixed prose and verse, is dated to the seventeenth century by some scholars and to the nineteenth century by others. The text discusses the arrangement of the tipitaka (S. TRIPItAKA) and the authorship of the commentaries, subcommentaries, and numerous extracanonical treatises on various topics, ranging from grammar to doctrine. While exceedingly short (the original manuscript consisted of only twelve palm leaves), the GandhavaMsa has proven invaluable for the historical understanding of the development of Pāli literature.

garuda. (P. garuda/garula; T. khyung/mkha' lding; C. jialouluo; J. karura; K. karura 迦樓羅). In Sanskrit and Pāli, mythical "golden-winged bird," one of the eight classes of nonhuman beings (AstASENĀ) who are often in attendance during sĀKYAMUNI's sermons. In traditional Indian mythology, the garuda was a golden-winged bird who was the deification of the sun's brilliance; thus, like the phoenix in Western mythology, it served as a symbol of fire or flame. Garudas served as the mount of Visnu and were the mortal enemies of NĀGAs and snakes. The garuda was said to be fantastic in size, with a massive wingspan (some texts say as wide as 330 YOJANAs), and carried either a wish-fulfilling gem (CINTĀMAnI) or a talisman around its neck. Its wings were said to be adorned with marvelous gems, and it had a huge gullet that would allow it slowly to digest enormous amounts of food. Garudas are sometimes portrayed in Buddhist art as having the head and wings of an eagle and the body of a man. JĀTAKA stories describe garudas as giant birds, massive in both size and strength, which are capable of splitting the ocean by flapping their wings, creating an enormous breeze known as the garuda wind. The SAMYUTTANIKĀYA mentions that garudas roost in the forest of silk-cotton trees, and their nests are in danger of being crushed by Sakka's (S. sAKRA; INDRA) chariot as it speeds through the forest. Garudas eat only flesh and are the enemies of nāgas, which are their main food. In the jātakas, garudas are said to live on the nāga island of Seruma (also called, simply, NĀGADĪPA). With their garuda wind, they can lift into the air nāgas that are a thousand fathoms long, uprooting the banyan trees around which the snakes wrap themselves. Besides possessing impressive strength, garudas are also described in the jātakas as having supernatural powers, such as in the Sussondī Jātaka, where garudas use their special powers to plunge the whole city into darkness in order to carry off Queen Sussondī. Garudas were formerly considered to be wrathful creatures but, after having been converted by the Buddha, they now protect his teachings. In both mainstream and MAHĀYĀNA materials, garudas are said to pay homage to the Buddha as one of a group of eight mythical classes of nonhuman beings (astasenā): divinities (DEVA), nāgas, demons (YAKsA), celestial musicians (GANDHARVA), demigods (ASURA), half-human half-horse (or half-bird) celestial musicians (KIMNARA), and snake spirits (MAHORĀGA). In Buddhist tantra garudas are a DHARMAPĀLA and appear in the PARIVĀRA (retinue) of various tantric deities, as both companion and mount. In tantric Buddhism there exists a group known as the paNcagaruda (khyung rigs lnga): the garudas of the Buddha, karma, ratna, vajra, and padma families.

glade ::: an open space in a forest. glades.

glade ::: n. --> An open passage through a wood; a grassy open or cleared space in a forest.
An everglade.
An opening in the ice of rivers or lakes, or a place left unfrozen; also, smooth ice.


gloom ::: n. --> Partial or total darkness; thick shade; obscurity; as, the gloom of a forest, or of midnight.
A shady, gloomy, or dark place or grove.
Cloudiness or heaviness of mind; melancholy; aspect of sorrow; low spirits; dullness.
In gunpowder manufacture, the drying oven. ::: v. i.


greenwood ::: n. --> A forest as it appears is spring and summer. ::: a. --> Pertaining to a greenwood; as, a greenwood shade.

grove ::: v. --> A smaller group of trees than a forest, and without underwood, planted, or growing naturally as if arranged by art; a wood of small extent.

Gymnosophists [from Greek gymnosophistai naked wise men] Name given by the Greeks to the ascetics met by Alexander in India, as mentioned by Plutarch and others. They are said in some cases to have practiced extreme asceticism, including virtual nudity in all weathers; these “learned yogis and ascetic type philosophers who returned to the jungle and forest, there to reach through great austerities superhuman knowledge and experience,” are said to have possessed occult powers due to their mode of life and to the traditional knowledge which they had (TG 130, IU 1:90, 113).

haggler ::: n. --> One who haggles or is difficult in bargaining.
One who forestalls a market; a middleman between producer and dealer in London vegetable markets.


Hanyong Chongho. (漢永鼎鎬) (1870-1948). Korean monk renowned for his efforts to revitalize Buddhist education during the Japanese colonial period. Hanyong Chongho studied the Confucian classics when young and entered the SAMGHA at seventeen. He became a disciple of Soryu Ch'omyong (1858-1903), from whom he received the dharma name Hanyong. In 1909, he traveled to Seoul and helped lead the Buddhist revitalization movement, along with fellow Buddhist monks HAN YONGUN and Kŭmp'a Kyongho (1868-1915). In 1910, shortly after Japan's formal annexation of Korea, Hoegwang Sason (1862-1933) and others signed a seven-item treaty with the Japanese SoToSHu, which sought to assimilate Korean Buddhism into the Soto order. In response to this threat to Korean Buddhist autonomy, Hanyong Chongho helped Han Yongun and other Korean Buddhist leaders establish the IMJE CHONG order in Korea. In 1913, he published the journal Haedong Pulgyo ("Korean Buddhism") in order to inform the Buddhist community of the need for revitalization and self-awareness. Beginning with his teaching career at Kodŭng Pulgyo Kangsuk in 1914, he devoted himself to the cause of education and went on to teach at various other Buddhist seminaries (kangwon) throughout the country. His many writings include the Songnim sup'il ("Jottings from Stone Forest"), Chongson Ch'imunjiphwa ("Selections from Stories of Admonitions"), and Chongson Yomsong sorhwa ("Selections from the YoMSONG SoRHWA"), a digest of the most-famous Korean kongan (C. GONG'AN) collection.

herbage ::: n. --> Herbs collectively; green food beasts; grass; pasture.
The liberty or right of pasture in the forest or in the grounds of another man.


hercynian ::: a. --> Of or pertaining to an extensive forest in Germany, of which there are still portions in Swabia and the Hartz mountains.

he saw in the forest—an angel “with the good

horsefly ::: n. --> Any dipterous fly of the family Tabanidae, that stings horses, and sucks their blood.
The horse tick or forest fly (Hippobosca).


hylaeosaurus ::: n. --> A large Wealden dinosaur from the Tilgate Forest, England. It was about twenty feet long, protected by bony plates in the skin, and armed with spines.

indicative ::: a. --> Pointing out; bringing to notice; giving intimation or knowledge of something not visible or obvious.
Suggestive; representing the whole by a part, as a fleet by a ship, a forest by a tree, etc. ::: n. --> The indicative mood.


inhabit ::: v. t. --> To live or dwell in; to occupy, as a place of settled residence; as, wild beasts inhabit the forest; men inhabit cities and houses. ::: v. i. --> To have residence in a place; to dwell; to live; to abide.

interlope ::: v. i. --> To run between parties and intercept without right the advantage that one should gain from the other; to traffic without a proper license; to intrude; to forestall others; to intermeddle.

istidraj :::   to lead on; a test of sincerity by forestalling the consequences of wrong action

“Its followers have neither altars nor idols, and it is upon the authority of a Shaman priest that we state that their true rites, which they are bound to perform only once a year, on the shortest day of winter, cannot take place before any stranger to their faith. . . . Whenever they assemble to worship, it is always in an open space, or a high hill, or in the hidden depths of a forest — in this reminding us of the old Druidical rites. Their ceremonies upon the occasion of births, deaths, and marriages are but trifling parts of their worship” (IU 2:624).

Jiuhuashan. (九華山). In Chinese, "Nine Florate Mountain"; located in southeastern China, in Qingyang county, Anhui province. Jiuhuashan is one of the four Buddhist sacred mountains of China, along with PUTUOSHAN in Zhejiang, EMEISHAN in Sichuan, and WUTAISHAN in Shanxi. Each mountain is said to be the residence of a specific BODHISATTVA, with Jiuhuashan considered the holy mountain of KsITIGARBHA (DIZANG PUSA), a revered bodhisattva in China, who is regarded as the redeemer of the denizens of the hells (NĀRAKA). Jiuhuashan, the major mountain center in southeastern China, covers more than sixty square miles (one hundred square kilometers) and is famous for its spectacular peaks, perilous cliffs, huge boulders, ancient caves, and myriads of springs, streams, waterfalls, ancient pines, and bamboo forests. Jiuhuashan was originally known as Jiuzifeng (lit. Nine Children Mountain) because its nine major peaks had the shape of children; it was renamed Jiuhuashan after a description of the mountain in a poem by Li Bo (701-762 CE), the renowned Tang-dynasty poet. Jiuhuashan is said to have been the residence of a Korean monk named CHIJANG (C. Dizang; S. Ksitigarbha), also known as KIM KYOGAK (628-726). Chijang was a scion of the royal family of the Silla dynasty, who ended up spending some seventy-five years meditating at Jiuhuashan. He is said to have survived by eating only rice that had been cooked together with white soil (perhaps lime or gypsum) dug from between the rocks. The laity were so moved by his asceticism that they built the monastery of Huachengsi for him. When Chijang passed away, his body did not decay and people came to believe that he was the manifestation of his namesake, Ksitigarbha. A shrine hall named Dizang dian was built on the site where he died, which could only be reached by pulling oneself by rope up eighty-one precarious stone steps. Because of this connection to Chijang, by at least the Ming dynasty, Jiuhuashan was considered the sacred site of Ksitigarbha. Jiuhuashan at one time housed more than three hundred monasteries and four thousand monks. The grand scale of its monastic architecture and the large numbers of pilgrims it attracted throughout the year led to its recognition as a Buddhist sacred mountain.

Khemā, Ayya. (1923-1997). Prominent THERAVĀDA Buddhist nun, meditation teacher, and advocate of women's rights, born Ilse Ledermann to Jewish parents in Germany. In 1938, she fled from Nazi Germany to Scotland along with two hundred child refugees and two years later was reunited with her parents, who had escaped to Shanghai, China. The family was subsequently interned by the Japanese in World War II. She immigrated to the United States in 1949, where she married and had two children. In the early 1960s, she toured Asia with her husband and children, and it was at this time that she learned Buddhist meditation. She began teaching meditation in the 1970s and established Wat Buddha Dhamma, a Theravāda forest monastery near Sydney, Australia, in 1978. Soon thereafter, she was ordained a Buddhist nun by Nārada Mahāthera in Sri Lanka in 1979, receiving the name Khemā. In Colombo, she founded both the International Buddhist Women's Center as a training center for Sri Lankan nuns and the Parappuduwa Nuns' Island Hermitage at Dodanduwa. In 1987, Ayya Khemā organized the first international conference of Buddhist nuns held in BODHGAYĀ, India, and helped found Sakyadhita, the first global Buddhist women's organization. Also in 1987, she was the first Buddhist invited to address the United Nations. In 1989, she established Buddha Haus in Germany and served as its first director. A prolific writer, she authored over a dozen books on Buddhist meditation and teachings. She died in 1997 while in residence at Buddha Haus.

Ksāntivādin. (P. Khantivādī; T. Bzod pa smra ba; C. Renru xianren/Chanti xianren; J. Ninniku sennin/Sandai sennin; K. Inyok sonin/Sanje sonin 忍辱仙人/羼提仙人). Lit. "Teacher of Patience"; one of the more famous previous lives of the Buddha as recounted in the Sanskrit and Pāli JĀTAKA collections. Over the course of millions of lifetimes, the BODHISATTVA is said to accrue vast stores of merit (PUnYA) through the practice of the six or ten perfections (PĀRAMITĀ). The story of Ksāntivādin is the most famous story about the bodhisattva's practice of patience (KsĀNTI). In the story, the bodhisattva is a brāhmana who renounces the world and lives in a forest near Benaras. One day, the king comes into the forest accompanied by his female attendants, who entertain him. Exhausted by his indulgence in pleasure and drink, the king falls asleep. The women wander off, eventually coming upon Ksāntivādin seated beneath a tree. They gather around him and he preaches to them. The king awakes to find the women gone and becomes enraged. When he finally locates them, he presumes that Ksāntivādin has stolen them away. When he asks the ascetic what he teaches, Ksāntivādin replies "patience." Seeking to test the ascetic's ability to remain free from anger when injured and abused, he tortures him, cutting off his limbs, his nose, and his ears in turn, at each point asking the ascetic whether he still teaches patience; the various versions differ as to the order in which the limbs are severed and whether they are severed by the king himself or by his executioner. Leaving the ascetic to die of his wounds, the king walks away, only to be swallowed by the earth and transported to the AVĪCI hell. It is said that the king was DEVADATTA in a former life and that his fate prefigured Devadatta's own demise.

ksuramārga. (T. spu gri'i lam; C. daoren lu/jianshu diyu; J. tojinro/kenjujigoku; K. toin no/komsu chiok 刀刃路/劍樹地獄). In Sanskrit, "razor road"; the third of the four "neighboring hells" (PRATYEKANARAKA) located to the four sides of the eight hot hells (see NĀRAKA). This hell is a road made of sword blades, which the hell denizens must traverse before entering a razor forest (ASIPATTRAVANA) where blades fall from the trees and where they are forced to climb trees embedded with iron spikes (AYAḤsĀLMALĪVANA).

landscape ::: n. --> A portion of land or territory which the eye can comprehend in a single view, including all the objects it contains.
A picture representing a scene by land or sea, actual or fancied, the chief subject being the general aspect of nature, as fields, hills, forests, water. etc.
The pictorial aspect of a country.


leafy ::: superl --> Full of leaves; abounding in leaves; as, the leafy forest.
Consisting of leaves.


Ledi, Sayadaw. (1846-1923). In Burmese, "Senior Monk from Ledi"; honorific title of the prominent Burmese (Myanmar) scholar-monk U Nyanadaza (P. Nānadhaja), a well-known scholar of ABHIDHAMMA (S. ABHIDHARMA) and proponent of VIPASSANĀ (S. VIPAsYANĀ) insight meditation. Born in the village of Saingpyin in the Shwebo district of Upper Burma, he received a traditional education at his village monastery and was ordained a novice (P. sāmanera; S. sRĀMAnERA) at the age of fifteen. He took for himself the name of his teacher, Nyanadaza, under whom he studied Pāli language and the Pāli primer on abhidhamma philosophy, the ABHIDHAMMATTHASAnGAHA. At the age of eighteen, he left the order but later returned to the monkhood, he said, to study the Brahmanical science of astrology with the renowned teacher Gandhama Sayadaw. In 1866, at the age of twenty, Nyanadaza took higher ordination (UPASAMPADĀ) as a monk (P. BHIKKHU; S. BHIKsU) and the following year traveled to the Burmese royal capital of Mandalay to continue his Pāli education. He studied under several famous teachers and particularly excelled in abhidhamma studies. His responses in the Pāli examinations were regarded as so exceptional that they were later published under the title Pāramīdīpanī. In 1869, King MINDON MIN sponsored the recitation and revision of the Pāli tipitaka (S. TRIPItAKA) at Mandalay in what is regarded by the Burmese as the fifth Buddhist council (see COUNCIL, FIFTH). During the proceedings, Nyanadaza assisted in the editing of Pāli texts that were inscribed on stone slabs and erected at the Kuthodaw Pagoda at the base of Mandalay hill. Nyanadaza remained in the capital until 1882, when he moved to Monywa and established a forest monastery named Ledi Tawya, whence his toponym Ledi. It is said that it was in Monywa that he took up in earnest the practice of vipassanā meditation. He was an abhidhamma scholar of wide repute and an advocate of meditation for all Buddhists, ordained and lay alike. With the final conquest of Burma by the British and the fall of the monarchy in 1885, there was a strong sentiment among many Burmese monks that the period of the disappearance of the dharma (see SADDHARMAVIPRALOPA) was approaching. According to the MANORATHAPURĀnĪ by BUDDHAGHOSA, when the dharma disappears, the first books to disappear would be the seven books of the abhidhamma. In order to forestall their disappearance, Ledi decided to teach both abhidhamma and vipassanā widely to the laity, something that had not been previously done on a large scale. He produced over seventy-five vernacular manuals on Buddhist metaphysics and insight meditation. He also wrote several treatises in Pāli, the best known of which was the Pāramatthadīpanī. He taught meditation to several disciples who went on to become some of the most influential teachers of vipassanā in Burma in the twentieth century. In recognition of his scholarship, the British government awarded Ledi Sayadaw the title Aggamahāpandita in 1911. Between 1913 and 1917, Ledi Sayadaw corresponded on points of doctrine with the British Pāli scholar CAROLINE A. F. RHYS DAVIDS, and much of this correspondence was subsequently published in the Journal of the Pali Text Society.

Liana "language" A {C}-like, interpretive, {object-oriented programming} language, {class} library, and integrated development environment designed specifically for development of {application programs} for {Microsoft Windows} and {Windows NT}. Designed by Jack Krupansky "Jack@BaseTechnology.com" of {Base Technology}, Liana was first released as a commercial product in August 1991. The language is designed to be as easy to use as {BASIC}, as concise as {C}, and as flexible as {Smalltalk}. The {OOP} {syntax} of {C++} was chosen over the less familiar syntax of {Smalltalk} and {Objective-C} to appeal to {C} programmers and in recognition of C++ being the leading OOP language. The syntax is a simplified subset of {C/C++}. The {semantics} are also a simplified subset of C/C++, but extended to achieve the flexibility of Smalltalk. Liana is a typeless language (like {Lisp}, {Snobol} and {Smalltalk}), which means that the datatypes of variables, function parameters, and function return values are not needed since values carry the type information. Hence, variables are simply containers for values and function parameters are simply pipes through which any type of value can flow. {Single inheritance}, but not {multiple inheritance}, is supported. {Memory management} is automatic using {reference counting}. The library includes over 150 {classes}, for {dynamic arrays}, {associative lookup} tables, windows, menus, dialogs, controls, bitmaps, cursors, icons, mouse movement, keyboard input, fonts, text and graphics display, {DDE}, and {MDI}. Liana provides flexible OOP support for Windows programming. For example, a {list box} automatically fills itself from an associated {object}. That object is not some sort of special object, but is merely any object that "behaves like" an array (i.e., has a "size" member function that returns the number of elements, a "get" function that returns the ith element, and the text for each element is returned by calling the "text" member function for the element). A related product, C-odeScript, is an embeddable application scripting language. It is an implementation of Liana which can be called from C/C++ applications to dynamically evaluate expressions and statement sequences. This can be used to offer the end-user a macro/scripting capability or to allow the C/C++ application to be customized without changing the C/C++ source code. Here's a complete Liana program which illustrates the flexibility of the language semantics and the power of the class library: main {  // Prompt user for a string.  // No declaration needed for "x" (becomes a global variable.)  x = ask ("Enter a String");  // Use "+" operator to concatenate strings. Memory  // management for string temporaries is automatic. The  // "message" function displays a Windows message box.  message ("You entered: " + x);  // Now x will take on a different type. The "ask_number"  // function will return a "real" if the user's input  // contains a decimal point or an "int" if no decimal  // point.  x = ask_number ("Enter a Number");  // The "+" operator with a string operand will  // automatically convert the other operand to a string.  message ("You entered: " + x);  // Prompt user for a Liana expression. Store it in a  // local variable (the type, string, is merely for  // documentation.)  string expr = ask ("Enter an Expression");  // Evaluate the expression. The return value of "eval"  // could be any type. The "source_format" member function  // converts any value to its source format (e.g., add  // quotes for a string.) The "class_name" member function  // return the name of the class of an object/value.  // Empty parens can be left off for member function calls.  x = eval (expr);  message ("The value of " + expr + " is " + x.source_format +    " its type is " + x.class_name); } The author explained that the "Li" of Liana stands for "Language interpreter" and liana are vines that grow up trees in tropical forests, which seemed quite appropriate for a tool to deal with the complexity of MS Windows! It is also a woman's name. ["Liana for Windows", Aitken, P., PC TECHNIQUES, Dec/Jan 1993]. ["Liana: A Language For Writing Windows Programs", Burk, R., Tech Specialist (R&D Publications), Sep 1991]. ["Liana v. 1.0." Hildebrand, J.D., Computer Language, Dec 1992]. ["Liana: A Windows Programming Language Based on C and C++", Krupansky, J., The C Users Journal, Jul 1992]. ["Writing a Multimedia App in Liana", Krupansky, J., Dr. Dobb's Journal, Winter Multimedia Sourcebook 1994]. ["The Liana Programming Language", R. Valdes, Dr Dobbs J Oct 1993, pp.50-52]. (1999-06-29)

liana ::: n. --> A luxuriant woody plant, climbing high trees and having ropelike stems. The grapevine often has the habit of a liane. Lianes are abundant in the forests of the Amazon region.

Liu Chengzhi. (劉程之) (354-410). Chinese lay Buddhist known for his specialization in PURE LAND practice; his cognomen was Liu Yimin. Liu lived in the period between the Eastern Jin and Liu-Song dynasties. He lost his father at a very young age and is said to have waited on his mother with utmost filial piety. An accomplished scholar and civil servant, he eventually resigned his government post to live in solitude in the valleys and forests. Learning about the practice of reciting the Buddha's name (NIANFO) that was then occurring in the community of LUSHAN HUIYUAN (334-416) at DONGLINSI on LUSHAN, Liu Chengzhi moved there, eventually staying for eleven years, concentrating on the practice of reciting the Buddha's name. Eventually, he was able to achieve the samādhi of recitation (NIANFO sanmei), which provoked many spiritual responses. One day, for example, AMITĀBHA appeared before Liu, suffusing Liu with radiant light from his golden body. He subsequently dreamed about the water named Eight Kinds of Merit in the pond of the seven jewels in Amitābha's pure land. Hearing a voice telling him, "You may drink the water," he ingested only a small amount, after which he felt the cool refreshment spread throughout his chest and smelled unusual fragrance emanating from his entire body. The next day, he told Huiyuan that the time had come for him to be reborn in the western pure land and, soon afterwards, he passed away in serenity. PENG SHAOSHENG (1740-1796), in his JUSHI ZHUAN ("Biographies of [Eminent] Laymen"), lists Liu Chengzhi as one of the three great lay masters (SANGONG) of Chinese Buddhism, along with LI TONGXUAN (635-730) and PANG YUN (740-803), praising Liu for his mastery of pure land (JINGTU) practice.

lumberer ::: n. --> One employed in lumbering, cutting, and getting logs from the forest for lumber; a lumberman.

lumbering ::: p. pr. & vb. n. --> of Lumber ::: n. --> The business of cutting or getting timber or logs from the forest for lumber.

Mahāparinibbānasuttanta. (S. MAHĀPARINIRVĀnASuTRA; C. Youxing jing/Da banniepan jing; J. Yugyokyo/Daihatsunehangyo; K. Yuhaeng kyong/Tae panyolban kyong 遊行經/大般涅槃經). In Pāli, the "Discourse on the Great Decease" or the "Great Discourse on the Final Nirvāna"; the sixteenth sutta of the Pāli DĪGHANIKĀYA and longest discourse in the Pāli canon. (There were also either Sanskrit or Middle Indic recensions of this mainstream Buddhist version of the scripture, which should be distinguished from the longer MAHĀYĀNA recension of the scripture that bears the same title; see MAHĀPARINIRVĀnASuTRA.) There are six different Chinese translations of this mainstream version of the text, including a DHARMAGUPTAKA recension in the Chinese translation of the DĪRGHĀGAMA and an independent translation in three rolls by FAXIAN. This scripture recounts in six chapters the last year of Buddha's life, his passage into PARINIRVĀnA, and his cremation. In the text, the Buddha and ĀNANDA travel from Rājagaha (S. RĀJAGṚHA) to Kusināra (S. KUsINAGARĪ) in fourteen stages, meeting with different audiences to whom the Buddha gives a variety of teachings. The narrative contains numerous sermons on such subjects as statecraft, the unity of the SAMGHA, morality, the FOUR NOBLE TRUTHS, and the four great authorities (MAHĀPADEsA) for determining the authenticity of Buddhist doctrines following the Buddha's demise. The Buddha crosses a river using his magical powers and describes to the distraught where their deceased loved ones have been reborn. Becoming progressively more ill, the Buddha decides to spend his final rains retreat (P. vassa; S. VARsĀ) with Ānanda meditating in the forest near VEnUGRĀMAKA, using his powers of deep concentration to hold his disease in check. He is eighty years old and describes his body as being like an old cart held together by straps. When the Buddha expresses his wish to address the saMgha, Ānanda assumes that there is a teaching that the Buddha has not yet taught. The Buddha replies that he was not one who taught with a "teacher's fist" (P. ācariyamutthi) or "closed fist," holding back some secret teaching, but that he has in fact already revealed everything. The Buddha also says that he is not the head of the saMgha and that after his death each monk should "be an island unto himself" with the DHARMA as his island (P. dīpa; S. dvīpa) and his refuge. ¶ While meditating at the CĀPĀLACAITYA, the Buddha mentions to Ānanda three times that a TATHĀGATA has the power to live for an eon or until the end of an eon. (The Pāli commentaries take "eon" here to mean "his full allotted lifespan," not a cosmological period.) Ānanda, however, misses the hint and does not ask him to do so. MĀRA then appears to remind the Buddha of what he told him at the time of his enlightenment: that he would not enter nibbāna (NIRVĀnA) until he had trained monks and disciples who were able to teach the dhamma (S. DHARMA). Māra tells the Buddha that that task has now been accomplished, and the Buddha eventually agrees, "consciously and deliberately" renouncing his remaining lifespan and informing Māra that he will pass away in three months' time. The earth then quakes, causing the Buddha to explain to Ānanda the eight reasons for an earthquake, one of which is that a tathāgata has renounced his life force. It is only at that point that Ānanda implores the Buddha to remain until the end of the eon, but the Buddha tells him that the appropriate time for his request has passed, and recalls fifteen occasions on which he had told Ānanda of this remarkable power and how each time Ānanda had failed to ask him to exercise it. The Buddha then explains to a group of monks the four great authorities (MAHĀPADEsA), the means of determining the authenticity of a particular doctrine after the Buddha has died and is no longer available to arbitrate. He then receives his last meal from the smith CUNDA. The dish that the Buddha requests is called SuKARAMADDAVA, lit., "pig's delight." There has been a great deal of scholarly discussion on the meaning of this term, centering upon whether it is a pork dish, such as mincemeat, or something eaten by pigs, such as truffles or mushrooms. At the meal, the Buddha announces that he alone should be served the dish and what was left over should be buried, for none but a buddha could survive eating it. Shortly after finishing the dish, the Buddha is afflicted with the dysentery from which he would eventually die. The Buddha then converts a layman named Pukkusa, who offers him gold robes. Ānanda notices that the color of the robes pales next to the Buddha's skin, and the Buddha informs him that the skin of the Buddha is particularly bright on two occasions, the night when he achieves enlightenment and the night that he passes away. Proceeding to the outskirts of the town of Kusinagarī, the Buddha lies down on his right side between twin sāla (S. sĀLA) trees, which immediately bloom out of season. Shortly before dying, the Buddha instructs Ānanda to visit Cunda and reassure him that no blame has accrued to him; rather, he should rejoice at the great merit he has earned for having given the Buddha his last meal. Monks and divinities assemble to pay their last respects to the Buddha. When Ānanda asks how monks can pay respect to the Buddha after he has passed away, the Buddha explains that monks, nuns, and laypeople should visit four major places (MAHĀSTHĀNA) of pilgrimage: the site of his birth at LUMBINĪ, his enlightenment at BODHGAYĀ, his first teaching at ṚsIPATANA (SĀRNĀTH), and his PARINIRVĀnA at Kusinagarī. Anyone who dies while on pilgrimage to one of these four places, the Buddha says, will be reborn in the heavens. Scholars have taken these instructions as a sign of the relatively late date of this sutta (or at least this portion of it), arguing that this admonition by the Buddha is added to promote pilgrimage to four already well-established shrines. The Buddha instructs the monks to cremate his body in the fashion of a CAKRAVARTIN. He says that his remains (sARĪRA) should be enshrined in a STuPA to which the faithful should offer flowers and perfumes in order to gain happiness in the future. The Buddha then comforts Ānanda, telling him that all things must pass away and praising him for his devotion, predicting that he will soon become an ARHAT. When Ānanda laments the fact that the Buddha will pass away at such a "little mud-walled town, a backwoods town, a branch township," rather than a great city, the Buddha disabuses him of this notion, telling him that Kusinagarī had previously been the magnificent capital of an earlier cakravartin king named Sudarsana (P. Sudassana). The wanderer SUBHADRA (P. Subhadda) then becomes the last person to be ordained by the Buddha. When Ānanda laments that the monks will soon have no teacher, the Buddha explains that henceforth the dharma and the VINAYA will be their teacher. As his last disciplinary act before he dies, the Buddha orders that the penalty of brahmadanda (lit. the "holy rod") be passed on CHANDAKA (P. Channa), his former charioteer, which requires that he be completely shunned by his fellow monks. Then, asking three times whether any of the five hundred monks present has a final question, and hearing none, the Buddha speaks his last words, "All conditioned things are subject to decay. Strive with diligence." The Buddha's mind then passed into the first stage of meditative absorption (P. JHĀNA; S. DHYĀNA) and then in succession through the other three levels of the subtle-materiality realm (RuPADHĀTU) and then through the four levels of the immaterial realm (ĀRuPYADHĀTU). He then passed back down through the same eight levels to the first absorption, then back up to the fourth absorption, and then passed away, at which point the earth quaked. Seven days later, his body was prepared for cremation. However, the funeral pyre could not be ignited until the arrival of MAHĀKĀsYAPA (P. Mahākassapa), who had been away at the time of the Buddha's death. After he arrived and paid his respects, the funeral pyre ignited spontaneously. The relics (sARĪRA) of the Buddha remaining after the cremation were taken by the Mallas of Kusinagarī, but seven other groups of the Buddha's former patrons also came to claim the relics. The brāhmana DROnA (P. Dona) was called upon to decide the proper procedure for apportioning the relics. Drona divided the relics into eight parts that the disputing kings could carry back to their home kingdoms for veneration. Drona kept for himself the urn he used to apportion the relics; a ninth person was given the ashes from the funeral pyre. These ten (the eight portions of relics, the urn, and the ashes) were each then enshrined in stupas. At this point the scripture's narrative ends. A similar account, although with significant variations, appears in Sanskrit recensions of the Mahāparinirvānasutra.

Mahāsaccakasutta. In Pāli, the "Great Discourse to Saccaka"; the thirty-sixth sutta contained in the MAJJHIMANIKĀYA (fragments are extant in Sanskrit, and portions corresponding to a untitled recension of uncertain affiliation are included in the Chinese translation of the EKOTTARĀGAMA); preached by the Buddha to the JAINA adherent Saccaka (S. MAHĀSATYANIRGRANTHA) in the Mahāvana forest in Vesāli (VAIsĀlĪ). Saccaka asks about the proper method of cultivating the mind and the body in order to attain liberation. The Buddha explains the various methods of training mind and body he had tried during his own quest for liberation. Beginning with his renunciation of the householder's life, he tells of his training under two meditation masters, his rejection of meditation in favor of severe austerities, and his rejection of austerities for his own path midway between self-indulgence and extreme asceticism, which finally led to his enlightenment.

Mahāyāna. (T. theg pa chen po; C. dasheng; J. daijo; K. taesŭng 大乘). In Sanskrit, "great vehicle"; a term, originally of self-appellation, which is used historically to refer to a movement that began some four centuries after the Buddha's death, marked by the composition of texts that purported to be his words (BUDDHAVACANA). Although ranging widely in content, these texts generally set forth the bodhisattva path to buddhahood as the ideal to which all should aspire and described BODHISATTVAs and buddhas as objects of devotion. The key doctrines of the Mahāyāna include the perfection of wisdom (PRAJNĀPĀRAMITĀ), the skillful methods (UPĀYAKAUsALYA) of a buddha, the three bodies (TRIKĀYA) of a buddha, the inherency of buddha-nature (BUDDHADHĀTU; TATHĀGATAGARBHA), and PURE LANDs or buddha-fields (BUDDHAKsETRA). The term Mahāyāna is also appended to two of the leading schools of Indian Buddhism, the YOGĀCĀRA and the MADHYAMAKA, because they accepted the Mahāyāna sutras as the word of the Buddha. However, the tenets of these schools were not restricted to expositions of the philosophy and practice of the bodhisattva but sought to set forth the nature of wisdom and the constituents of the path for the ARHAT as well. The term Mahāyāna often appears in contrast to HĪNAYĀNA, the "lesser vehicle," a pejorative term used to refer to those who do not accept the Mahāyāna sutras as the word of the Buddha. Mahāyāna became the dominant form of Buddhism in China, Korea, Japan, Tibet, and Mongolia, and therefore is sometimes referred to as "Northern Buddhism," especially in nineteenth-century sources. Because of the predominance of the Mahāyāna in East Asia and Tibet, it is sometimes assumed that the Mahāyāna displaced earlier forms of Buddhism (sometimes referred to by scholars as "Nikāya Buddhism" or "MAINSTREAM BUDDHIST SCHOOLS") in India, but the testimony of Chinese pilgrims, such as XUANZANG and YIJING, suggests that the Mahāyāna remained a minority movement in India. These pilgrims report that Mahāyāna and "hīnayāna" monks lived together in the same monasteries and followed the same VINAYA. The supremacy of the Mahāyāna is also sometimes assumed because of the large corpus of Mahāyāna literature in India. However, scholars have begun to speculate that the size of this corpus may not be a sign of the Mahāyāna's dominance but rather of its secondary status, with more and more works composed but few gaining adherents. Scholars find it significant that the first mention of the term "Mahāyāna" in a stone inscription does not appear in India until some five centuries after the first Mahāyāna sutras were presumably composed, perhaps reflecting its minority, or even marginal, status on the Indian subcontinent. The origins of the Mahāyāna remain the subject of scholarly debate. Earlier theories that saw the Mahāyāna as largely a lay movement against entrenched conservative monastics have given way to views of the Mahāyāna as beginning as disconnected cults (of monastic and sometimes lay members) centered around an individual sutra, in some instances proclaimed by charismatic teachers called DHARMABHĀnAKA. The teachings contained in these sutras varied widely, with some extolling a particular buddha or bodhisattva above all others, some saying that the text itself functioned as a STuPA. Each of these sutras sought to represent itself as the authentic word of sĀKYAMUNI Buddha, which was more or less independent from other sutras; hence, the trope in so many Mahāyāna sutras in which the Buddha proclaims the supremacy of that particular text and describes the benefits that will accrue to those who recite, copy, and worship it. The late appearance of these texts had to be accounted for, and various arguments were set forth, most making some appeal to UPĀYA, the Buddha's skillful methods whereby he teaches what is most appropriate for a given person or audience. Thus, in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the Buddha famously proclaims that the three vehicles (TRIYĀNA) that he had previously set forth were in fact expedient stratagems to reach different audiences and that there is in fact only one vehicle (EKAYĀNA), revealed in the Saddharmapundarīkasutra, the BUDDHAYĀNA, which had been taught many times in the past by previous buddhas. These early Mahāyāna sutras seem to have been deemed complete unto themselves, each representing its own world. This relatively disconnected assemblage of various cults of the book would eventually become a self-conscious scholastic entity that thought of itself as the Mahāyāna; this exegetical endeavor devoted a good deal of energy to surveying what was by then a large corpus of such books and then attempting to craft the myriad doctrines contained therein into coherent philosophical and religious systems, such as Yogācāra and Madhyamaka. The authority of the Mahāyāna sutras as the word of the Buddha seems to have remained a sensitive issue throughout the history of the Mahāyāna in India, since many of the most important authors, from the second to the twelfth century, often offered a defense of these sutras' authenticity. Another influential strand of early Mahāyāna was that associated with the RĀstRAPĀLAPARIPṚCCHĀ, KĀsYAPAPARIVARTA, and UGRAPARIPṚCCHĀ, which viewed the large urban monasteries as being ill-suited to serious spiritual cultivation and instead advocated forest dwelling (see ARANNAVĀSI) away from the cities, following a rigorous asceticism (S. dhutaguna; P. DHUTAnGA) that was thought to characterize the early SAMGHA. This conscious estrangement from the monks of the city, where the great majority of monks would have resided, again suggests the Mahāyāna's minority status in India. Although one often reads in Western sources of the three vehicles of Buddhism-the hīnayāna, Mahāyāna, and VAJRAYĀNA-the distinction of the Mahāyāna from the vajrayāna is less clear, at least polemically speaking, than the distinction between the Mahāyāna and the hīnayāna, with followers of the vajrayāna considering themselves as following the path to buddhahood set forth in the Mahāyāna sutras, although via a shorter route. Thus, in some expositions, the Mahāyāna is said to subsume two vehicles, the PĀRAMITĀYĀNA, that is, the path to buddhahood by following the six perfections (PĀRAMITĀ) as set forth in the Mahāyāna sutras, and the MANTRAYĀNA or vajrayāna, that is, the path to buddhahood set forth in the tantras.

malpighiaceous ::: a. --> Of, pertaining to, or resembling, a natural order of tropical trees and shrubs (Malpighiaceae), some of them climbing plants, and their stems forming many of the curious lianes of South American forests.

marana. (T. 'chi ba; C. si; J. shi; K. sa 死). In Sanskrit and Pāli, "death." In ordinary parlance, death refers to the cessation of a living being's vital signs, marking the end of a single lifetime. This fact was apparently unknown to Prince SIDDHĀRTHA, such that his observation of a dead body during an excursion outside his palace served as one of the four signs or sights (CATURNIMITTA) that led him to renounce the world and seek a state beyond death. Death is common theme throughout Buddhist literature. Birth, aging, sickness, and death are often listed as four faults of SAMSĀRA. The gods MĀRA and YAMA are closely associated with death. Throughout the Buddhist world, all manner of rituals are performed to forestall death, and there are numerous instructions on how to face death. Because death is certain to come, but its precise time is unknown, there are constant reminders to be prepared for death at any moment. Because the friends and possessions accumulated in this life cannot be taken to the next life, it is said that nothing is of benefit at the time of death except the dharma. The signs portending death in various levels of existence and the physical and psychological process of dying are described in detail in Buddhist literature. After death has occurred, rituals are typically performed to guide the consciousness of the deceased to rebirth in an auspicious realm. Together with "old age" or "senescence" (JARĀ), death constitutes the twelfth and final link in the cycle of dependent origination (PRATĪTYASAMUTPĀDA). From a philosophical perspective, death is also viewed as occurring constantly with the passage of each momentary combination of mind and matter (NĀMARuPA) or the five aggregates (SKANDHA). Viewed from this perspective, an individual dies (and is reborn) moment after moment (see KsAnIKAVĀDA), physical death being merely the final specific instance thereof. The passing away of an enlightened person is described as a special kind of death, insofar as the conditions for future existence have been eliminated in that individual and as a consequence there will be no more rebirth for that person.

Mar pa Chos kyi blo gros. (Marpa Chokyi Lodro) (1012-1097). A renowned Tibetan translator and lay Buddhist master who played an important role in the later transmission (PHYI DAR) of Buddhism from India to Tibet. He is regarded as the Tibetan founder of the BKA' BRGYUD sect of Tibetan Buddhism, which traces its lineage to India and the MAHĀSIDDHAs TILOPA and NĀROPA. In his traditional biographies, Mar pa is generally regarded as a reincarnation of the Indian mahāsiddha DOMBĪ HERUKA. Mar pa was born to wealthy landowners in the southern Tibetan region of LHO BRAG and quickly proved to be a gifted child. As an adult, Mar pa was characterized as having a volatile temper, although ultimately compassionate. His parents sent their son to study Sanskrit and Indian vernacular languages with the translator 'BROG MI SHĀKYA YE SHES in western Tibet. Because resources for studying Buddhism in Tibet were limited as the so-called dark period between the earlier dissemination (SNGA DAR) and later dissemination (phyi dar) came to an end, Mar pa decided to make the harrowing journey to India to seek instruction from Buddhist masters. He would make three journeys there over the course of his life. He first spent three years in Nepal, acclimating to the new environment and continuing his study of local languages. There he met two Nepalese teachers, Chitherpa and Paindapa, who offered many religious instructions but also encouraged Mar pa to seek out the master who would become his chief guru, the great SIDDHA NĀROPA. According to tradition, Mar pa studied under Nāropa at the forest retreat of Pullahari, receiving initiations and teachings of several important tantric lineages, especially those of the BKA' 'BABS BZHI (four transmissions) that Nāropa had received from his principal teacher TILOPA. Despite the fame of this encounter, contemporary Tibetan sources indicate that Mar pa himself never claimed to have studied directly with Nāropa, who had already passed away prior to Mar pa's trip to India. Mar pa's other great master was the Indian siddha MAITRĪPA, from whom he received instruction in MAHĀMUDRĀ and the tradition of DOHĀ, or spiritual song. Mar pa received other tantric transmissions from Indian masters such as JNānagarbha and Kukkurīpā. Upon his return to Tibet, Mar pa married several women, the most well known being BDAG ME MA, who figures prominently in the life story of MI LA RAS PA. He began his career as teacher and translator, while also occupying himself as landowner and farmer. He had intended to pass his dharma lineage to his son DARMA MDO SDE, for whom Mi la ras pa's famous tower was built, but the child was killed in an equestrian accident. Mar pa's accumulated instructions were later passed to four principal disciples: Ngog Chos sku rdo rje (Ngok Choku Dorje), Mes tshon po (Me Tsonpo), 'Tshur dbang nge (Tsur Wangnge), and the renowned YOGIN and poet Mi la ras pa. At least sixteen works translated from Sanskrit by Mar pa are preserved in the Tibetan Buddhist canon. He is also known as Mar pa LO TSĀ BA (Marpa the Translator) and Lho brag pa (Man from Lhodrak). Among the biographies of Mar pa, one of the most famous is that by GTSANG SMYON HERUKA.

mastful ::: a. --> Abounding in mast; producing mast in abundance; as, the mastful forest; a mastful chestnut.

mast ::: n. --> The fruit of the oak and beech, or other forest trees; nuts; acorns.
A pole, or long, strong, round piece of timber, or spar, set upright in a boat or vessel, to sustain the sails, yards, rigging, etc. A mast may also consist of several pieces of timber united by iron bands, or of a hollow pillar of iron or steel.
The vertical post of a derrick or crane.


Mettāsutta. (C. Ci jing; J. Jikyo; K. Cha kyong 慈經). In Pāli, the "Discourse on Loving-Kindness"; one of the best-loved and most frequently recited texts in the THERAVĀDA Buddhist world. According to the Mettāsutta's framing narrative, a group of monks went into the forest during the rainy season to meditate. The tree deities of the forest were disturbed by the presence of the monks and sought to drive them away by frightening them during the night. The monks went to the Buddha and requested his assistance in quelling the disturbance. The Mettāsutta was the discourse that the Buddha then delivered in response, instructing the monks to meditate on loving-kindness (P. mettā; S. MAITRĪ), thinking, "May all beings be happy and safe. May they have happy minds. Whatever living beings there may be-feeble or strong, long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born-may all beings have happy minds." Having radiated these thoughts throughout the forest, the monks were no longer troubled by the spirits. The Mettāsutta appears in an early scriptural anthology, the SUTTANIPĀTA, a later collection, the KHUDDAKAPĀtHA, and in a postcanonical anthology of "protection texts," (PARITTA). (Separate recensions appear in the Chinese translations of the EKOTTARĀGAMA and the SAMYUKTĀGAMA, the latter affiliated with the SARVĀSTIVĀDA school.) The Mettāsutta's great renown derives from its inclusion among the paritta texts, which are chanted as part of the protective rituals performed by Buddhist monks to ward off misfortunes; indeed, it is this apotropaic quality of the scripture that accounts for its enduring popularity. Paritta suttas refer to specific discourses delivered by the buddha that are believed to offer protection to those who either recite the sutta or listen to its recitation. Other such auspicious apotropaic suttas are the MAnGALASUTTA ("Discourse on the Auspicious") and the RATANASUTTA ("Discourse on the Precious"). These paritta texts are commonly believed to bring happiness and good fortune when chanted by the SAMGHA. See also BRAHMAVIHĀRA.

midst ::: n. --> The interior or central part or place; the middle; -- used chiefly in the objective case after in; as, in the midst of the forest.
Hence, figuratively, the condition of being surrounded or beset; the press; the burden; as, in the midst of official duties; in the midst of secular affairs. ::: prep.


Mihintale. The Sinhala name of a mountain in Sri Lanka, located eight miles east of ANURĀDHAPURA; it is called Missakapabbata in Pāli. Mihintale is said to be the place where the monk MAHINDA, son of the emperor AsOKA and recently arrived from India, first met the king of Sri Lanka, DEVĀNAMPIYATISSA, teaching the king the dharma and thus introducing Buddhism to the island. The king was hunting in the area and, following a stag into the forest, encountered Mahinda and his companions. A STuPA marks the site of their meeting. The mountain became an important place of pilgrimage, with numerous VIHĀRAs and shrines constructed over the centuries.

monarch ::: n. --> A sole or supreme ruler; a sovereign; the highest ruler; an emperor, king, queen, prince, or chief.
One superior to all others of the same kind; as, an oak is called the monarch of the forest.
A patron deity or presiding genius.
A very large red and black butterfly (Danais Plexippus); -- called also milkweed butterfly.


moved.” I moved, indeed, in a twilight zone of tall presences, through enchanted forests lit

murmur ::: v. i. --> A low, confused, and indistinct sound, like that of running water.
A complaint half suppressed, or uttered in a low, muttering voice.
To make a low continued noise, like the hum of bees, a stream of water, distant waves, or the wind in a forest.
To utter complaints in a low, half-articulated voice; to feel or express dissatisfaction or discontent; to grumble; -- often


Nānaponika Mahāthera. (1901-1994). A distinguished German THERAVĀDA monk and scholar. Born Siegmund Feniger to a Jewish family in Hanau am Main, Germany, he first developed an interest in Buddhism through readings in his youth. His family moved to Berlin in 1922, where he met like-minded students of Buddhism and later formed a Buddhist study circle in the city of Konigsberg. He traveled to Sri Lanka in 1936 for further study and to escape Nazi persecution. That same year, he received lower ordination (P. pabbajjā; cf. S. PRAVRAJITA) as a novice (P. sāmanera; S. sRĀMAnERA) under the German scholar-monk NĀnATILOKA at his Island Hermitage in Dodunduwa. He took higher ordination (UPASAMPADĀ) as a monk (P. bhikkhu; S. BHIKsU) in 1937. During World War II, he was interned by the British at Dehra Dun along with with other German nationals, including Heinrich Harrer (who would escape to spend seven years in Tibet) and LAMA ANAGARIKA GOVINDA. After the war, he traveled to Burma with Nānatiloka to participate in the sixth Buddhist council (see COUNCIL, SIXTH) that was held in Rangoon (Yangon). Nānaponika was a delegate to several WORLD FELLOWSHIP OF BUDDHISTS conferences convened at Rangoon, Bangkok, and Phnom Penh, and served as vice-president of the organization in 1952. He resided at the Forest Hermitage in Kandy from 1958 to 1984. Nānaponika was the founding editor of the Buddhist Publication Society and served as its president till 1988. An energetic teacher and prolific writer, his books include the influential The Heart of Buddhist Meditation and Abhidhamma Studies. For his many contributions and accomplishments, Nānaponika was honored as one of four "Great Mentors, Ornaments of the Teaching" (mahāmahopadhyāyasāsanasobhana) in the AMARAPURA NIKĀYA, the monastic fraternity to which he belonged. He was for several decades the most senior Western Theravāda monk in the world, having completed his fifty-seventh rains retreat as a monk by the time of his death in 1994.

Nanhuasi. (南華寺). In Chinese, "Southern Florate Monastery"; located in present-day Guangdong province close to Nanhua Mountain and facing the Caoqi River. The monastery was built by an Indian monk in 502 CE during the Liang dynasty and was originally named Baolinsi (Bejeweled Forest Monastery). It went through several name changes until it was renamed Nanhuasi in 968 CE during the Song dynasty, and it has carried that name ever since. In 677 CE, during the Tang dynasty, HUINENG, the so-called sixth patriarch (LIUZU) of the CHAN school, is said to have come to Nanhuasi, where he founded the so-called "Southern school" (NAN ZONG) of Chan. From that point on, the monastery became an important center of the Chan school, and Huineng's remains are enshrined there, as are those of the Ming-dynasty Chan monk HANSHAN DEQING (1546-1623 CE). The monastery contains a stone slab that supposedly displays indentations left by Huineng's constant prostrations during his devotional services. The monastery is also famous for housing a bell named the Nanhua Bell, which weighs six tons and can be heard up to ten miles away.

nāraka. (P. nerayika; T. dmyal ba; C. diyu [youqing/zhongsheng]; J. jigoku [ujo/shujo]; K. chiok [yujong/chungsaeng] 地獄[有情/衆生]). In Sanskrit, "hell denizen," the lowest of the six rebirth destinies (GATI) in the realm of SAMSĀRA, followed by ghosts, animals, demigods, humans, and divinities. In Buddhist cosmography, there is an elaborate system of hells (naraka or niraya in Sanskrit and Pāli), and Buddhist texts describe in excruciating detail the torment hell denizens are forced to endure as expiation for the heinous acts that led to such baleful rebirths (cf. ĀNANTARYAKARMAN). According to one well-known system, the hells consist of eight hot hells, eight cold hells, and four neighboring hells (PRATYEKANARAKA), all located beneath the surface of the continent of JAMBUDVĪPA. The ground in the hot hells is made of burning iron. The ground in the cold hells is made of snow and ice; there is no sun or any source of light or heat. The eight hot hells, in descending order in depth and ascending order in suffering, are named reviving (SAMJĪVA), black line (KĀLASuTRA), crushed together (SAMGHĀTA), crying (RAURAVA), great crying (MAHĀRAURAVA), hot (TĀPANA), very hot (PRATĀPANA), and interminable (AVĪCI). The eight cold hells, in descending order in depth and ascending order in suffering, are named blisters (arbuda), bursting blisters (nirarbuda), chattering teeth (atata), moaning (hahava; translated into Tibetan as a chu zer ba, "saying 'achoo'"), moaning (huhuva), [skin split like a] blue lotus (utpala), [skin split like a] lotus (padma), and [skin split like a] great lotus (mahāpadma). The neighboring hells include (1) the pit of embers (KUKuLA), (2) the swamp of corpses (KUnAPA), (3) the road of razors (KsURAMĀRGA), grove of swords (ASIPATTRAVANA), and forest of spikes (AYAḤsĀLMALĪVANA), and (4) the river difficult to ford (NADĪ VAITARAnĪ). Buddhist hells are places of rebirth rather than permanent postmortem abodes; there is no concept in Buddhism of eternal damnation. The life spans in the various hells may be incredibly long but they are finite; once the hell denizen's life span is over, one will be reborn elsewhere. In a diorama of the hells on display at the Chinese cave sites at DAZU SHIKE, for example, after systematic depictions of the anguish of the various hells, the last scene shows the transgressor being served a cup of tea, as a respite from his protracted torments, before being sent on to his next rebirth.

Nat: In Burmese folklore, a nature-spirit of the forest.

nemophilist ::: n. --> One who is fond of forest or forest scenery; a haunter of the woods.

nemophily ::: n. --> Fondness for forest scenery; love of the woods.

nymph ::: n. --> A goddess of the mountains, forests, meadows, or waters.
A lovely young girl; a maiden; a damsel.
The pupa of an insect; a chrysalis.
Any one of a subfamily (Najades) of butterflies including the purples, the fritillaries, the peacock butterfly, etc.; -- called also naiad.


oak ::: n. --> Any tree or shrub of the genus Quercus. The oaks have alternate leaves, often variously lobed, and staminate flowers in catkins. The fruit is a smooth nut, called an acorn, which is more or less inclosed in a scaly involucre called the cup or cupule. There are now recognized about three hundred species, of which nearly fifty occur in the United States, the rest in Europe, Asia, and the other parts of North America, a very few barely reaching the northern parts of South America and Africa. Many of the oaks form forest trees of grand

Padaeng Chronicle. "Chronicle of the Red Forest Monastery," a chronicle of uncertain date written in the Khun language of Kengtung valley of the Shan states of Burma (Myanmar). It records the history of the THERAVĀDA tradition from its inception to the founding of Wat Padaeng at Kengtung and the vicissitudes of the religion in the Shan states thereafter. It begins with a record of the life of the Buddha, through the three Buddhist councils (SAMGĪTI) in India, to Buddhism's spread to Sri Lanka and the Mon kingdom of SUVAnnABHuMI in Lower Burma. From that point, it describes the introduction of two reformed Sinhalese monastic sects at Martaban (Muttama) in Lower Burma, and the spread of reformed Sinhalese Buddhism from there to the Thai kingdoms of AYUTHAYA, SUKHOTHAI, and Chiangmai, following the narrative outline of the MuLASĀSANA.

Padma bkod. (Pema ko). One of Tibet's foremost SBAS YUL, or "hidden lands," located in southern Tibet and partially in Arunachal Pradesh in India. It is the location of the so-called Gtsang po (Tsangpo) gorges, where the Gtsang po River of Tibet makes a 180-degree bend from east to west through steep cliffs and waterfalls before changing its name to the Brahmaputra River in India. The region is primarily associated with PADMASAMBHAVA and his twenty-five main disciples, who are said to have meditated in caves throughout the area. After spending time there in retreat, the Indian master prophesied that the locale would become a powerful center for religious practice. The treasure revealer (GTER STON) Bdud 'dul rdo rje (Dudul Dorje, 1615-1672) discovered a pilgrimage guide (gnas yig) to the site and identified its geographical features with the body of the goddess VAJRAVĀRĀHĪ. Padma bkod was formally "opened" as a pilgrimage site and place of practice by Sgam po O rgyan 'gro 'dul gling pa (Gampo Orgyan Drodul Lingpa, b. 1757), Rig 'dzin Rdo rje rtog med (Rikdzin Dorje Tokme, 1746-1797), and Chos gling Gar dbang 'chi med rdo rje (Choling Garwang Chime Dorje, b. 1763). The remote region is famous for its forests and dense jungle wilderness, and the numerous ethnic tribal groups living there. It has served as a safe haven for those fleeing conflict as well as a site for tantric practice. According to a seventeenth-century account, it is associated especially with VAJRAYOGINĪ, with the river representing her central channel (AVADHuTĪ).

palmerworm ::: n. --> Any hairy caterpillar which appears in great numbers, devouring herbage, and wandering about like a palmer. The name is applied also to other voracious insects.
In America, the larva of any one of several moths, which destroys the foliage of fruit and forest trees, esp. the larva of Ypsolophus pometellus, which sometimes appears in vast numbers.


Paradise [from Greek paradeisos from Old Persian pairidaeza from Sanskrit paradesa region beyond] Applied in Persian and Greek to a pleasure park or royal domain. A Hebrew version (pardes) is found in the Bible, translated “orchard” (Eccl 2:5, Cant 4:3) and “forest” (Neh 2:8). An equivalent is the Hebrew eden (delight). Stories of a Paradise or Eden are universal; and while the general idea is simple, its applications are complex. It is the state of innocence and bliss from which there is departure, and to which there is eventual return. This may apply to the human race as a whole, to particular races, to the lands they inhabit, or to the pilgrimage of the individual human soul.

parivāsa. (T. spo ba; C. biezhu; J. betsuju; K. pyolchu 別住). In Sanskrit and Pāli, "probation," a disciplinary term used in the context of the VINAYA. In the monastic disciplinary rules (PRĀTIMOKsA), parivāsa refers to the temporary period of probation imposed on a monk for concealing a SAMGHĀVAsEsA (P. sanghadisesa) offense. When a monk commits a saMghāvasesa offense, he is required to confess it immediately to another monk. If he does so, he is then required to observe six nights of MĀNATVA (P. mānatta), or penance, only. If instead he conceals his offense, he is required to observe the parivāsa probation for as many days as he concealed his offense, after which he must observe six nights of mānatva punishment. Like mānatva, parivāsa entails the temporary loss of privileges normally accorded a monk. The guilty party is required to observe ninety-four restrictions, of which three are most important: (1) he may not dwell under the same roof with another monk, (2) he must announce to monks visiting his monastery that he is observing parivāsa, and (3) when visiting other monasteries, he must inform the monks living there that he is observing parivāsa. In addition, he is not allowed to accept the respect customarily due to a monk, and he may not be served by a novice. The monk observing parivāsa may not serve as an UPĀDHYĀYA or ĀCĀRYA and may not preach to nuns. He must occupy the lowest seat in the monastery and dwell in the worst accommodations. He must give up his seat when approached by another monk and take the lower seat. He may not walk on the same paths as other monks. He may not ask others to bring him his meals to hide his punishment. He may not live alone in the forest or observe ascetic practices (DHUTAnGA) as a means to hide his offense from others. If at any point in the observance of parivāsa, the guilty monk commits another saMghāvasesa offense, he must restart the observance from the beginning. After completing his parivāsa penance and his six nights of mānatva, the monk approaches the saMgha, which in this case means a quorum of monks consisting of at least twenty members, and requests to be "called back into communion" (abbhāna). If the saMgha agrees, the monk is declared free of the saMghāvasesa offense and is restored to his former status. ¶ The term parivāsa is also used for a four-month probationary period imposed on mendicants belonging to other religions who wish to join the Buddhist saMgha. To undertake this parivāsa, the mendicant must first shave his head and beard and don the saffron robes of a monk and approach the SAMGHA with his request. Having taken the three refuges (TRIsARAnA) three times, he declares that formerly he was the member of another sect but now wishes to receive higher ordination as a Buddhist monk. To prepare for ordination, the supplicant requests the saMgha to grant him parivāsa. The Buddha exempted JAINA ascetics from this requirement, as well as members of his own sĀKYA clan.

Patthāna. [alt. Patthānappakarana]. In Pāli, lit. "Relations," or "Foundational Conditions"; the sixth of the seven books of the Pāli ABHIDHAMMAPItAKA (but also sometimes considered the last book of that canon). This highly abstract work concerns the twenty-four conditions (P. paccaya; S. PRATYAYA) that govern the interaction of factors (P. dhamma; S. DHARMA) in the causal matrix of dependent origination (P. paticcasamuppāda; S. PRATĪTYASAMUTPĀDA). According to the Pāli ABHIDHAMMA, these relations, when applied to all possible combinations of phenomena, describe the entire range of conscious experience. The Patthāna is organized into four main divisions based on four distinct methods of conditionality, which it calls the positive, or "forward," method (anuloma); the negative, or "reverse," method (paccanīya); the positive-negative method (anuloma-paccanīya); and the negative-positive method (paccanīya-anuloma). Each of these four is further divided into six possible combinations of phenomena, e.g., in triplets (tika) and pairs (duka): for example, each condition is analyzed in terms of the triplet set of wholesome (P. kusala; S. KUsALA), unwholesome (P. akusala; S. AKUsALA), and neutral (P. avyākata; S. AVYĀKṚTA). The four main sections are each further subdivided into six sections, giving a total of twenty-four divisions, one for each possible mode of conditionality. The twenty-four modes are as follows: root condition (hetupaccaya), object condition (ārammanapaccaya), predominance condition (adhipatipaccaya), continuity condition (anantarapaccaya), immediate continuity condition (samanantarapaccaya), co-nascence condition (sahajātapaccaya), mutuality condition (aññamaññapaccaya), dependence condition (nissayapaccaya), reliance condition (upanissayapaccaya), antecedence condition (purejātapaccaya), consequence condition (pacchājātapaccaya), repetition condition (āsevanapaccaya), volitional action condition (kammapaccaya), fruition condition (vipākapaccaya), nutriment condition (āhārapaccaya), governing faculty condition (indriyapaccaya), absorption condition (jhānapaccaya), path condition (maggapaccaya), association condition (sampayuttapaccaya), disassociation condition (vippayuttapaccaya), presence condition (atthipaccaya), absence condition (natthipaccaya), disappearance condition (vigatapaccaya), and continuation condition (avigatapaccaya). The Patthāna is also known as the "Great Composition" (Mahāpakarana) because of its massive size: the Pāli edition in Burmese script is 2,500 pages in length, while the Thai edition spans 6,000 pages. An abbreviated translation of the Patthāna appears in the Pali Text Society's English translation series as Conditional Relations. ¶ In contemporary Myanmar (Burma), where the study of abhidhamma continues to be highly esteemed, the Patthāna is regularly recited in festivals that the Burmese call pathan pwe. Pathan pwe are marathon recitations that go on for days, conducted by invited ABHIDHAMMIKA monks who are particularly well versed in the Patthāna. The pathan pwe serves a similar function to PARITTA recitations, in that it is believed to ward off baleful influences, but its main designated purpose is to forestall the decline and disappearance of the Buddha's dispensation (P. sāsana; S. sĀSANA). The Theravāda tradition considers the Patthāna to be the Buddha's most profound exposition of ultimate truth (P. paramatthasacca; S. PARAMĀRTHASATYA) and, according to the Pāli commentaries, the Patthāna is the first constituent of the Buddha's sāsana that will disappear from the world as the religion faces its inevitable decline. The abhidhammikas' marathon recitations of the Patthāna, therefore, help to ward off the eventual demise of the Buddhist religion. See also ANULOMAPRATILOMA.

pecan ::: n. --> A species of hickory (Carya olivaeformis), growing in North America, chiefly in the Mississippi valley and in Texas, where it is one of the largest of forest trees; also, its fruit, a smooth, oblong nut, an inch or an inch and a half long, with a thin shell and well-flavored meat.

perambulation ::: n. --> The act of perambulating; traversing.
An annual survey of boundaries, as of town, a parish, a forest, etc.
A district within which one is authorized to make a tour of inspection.


person of no account (University of California at Santa Cruz) Used when referring to a person with no {network address}, frequently to forestall confusion. Most often as part of an introduction: "This is Bill, a person of no account, but he used to be bill@random.com". Compare {return from the dead}. [{Jargon File}] (1994-11-22)

person of no account ::: (University of California at Santa Cruz) Used when referring to a person with no network address, frequently to forestall confusion. Most often as part of an introduction: This is Bill, a person of no account, but he used to be .Compare return from the dead.[Jargon File] (1994-11-22)

phra pa. In Thai, "forest monk," referring to monks who live in the forests rather than in towns or villages. The monks practice meditation and perform certain permitted forms of physical labor, rather than devoting their efforts to studying texts and interacting with laypeople, as village monks do. In Thailand, the most influential of the forest monk traditions was the KAMMAttHANA or "meditation" tradition begun by Ajahn (Āchān) Sao Kantisīla (1861-1941) and AJAHN MUN BHuRIDATTA, which emphasized strict adherence to the VINAYA and the practice of meditation techniques derived from the Pāli canon. See also ARANNAVĀSI, ĀRAnYA.

pinery ::: n. --> A pine forest; a grove of pines.
A hothouse in which pineapples are grown.


Pomosa. (梵魚寺). In Korean, "BRAHMĀ Fish Monastery"; the fourteenth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Kŭmjong (Golden Well) Mountain outside the southeastern city of Pusan. According to legend, Pomosa was named after a golden fish that descended from heaven and lived in a golden well located beneath a rock on the peak of Kŭmjong mountain. The monastery was founded in 678 by ŬISANG (625-702) as one of the ten main monasteries of the Korean Hwaom (C. HUAYAN) school, with the support of the Silla king Munmu (r. 661-680), who had unified the three kingdoms of the Korean peninsula in 668. Korea was being threatened by Japanese invaders, and Munmu is said to have had a dream that told him to have Ŭisang go to Kŭmjong mountain and lead a recitation of the AVATAMSAKASuTRA (K. Hwaom kyong) for seven days; if he did so, the Japanese would be repelled. The invasion successfully forestalled, King Munmu sponsored the construction of Pomosa. During the Koryo dynasty the monastery was at the peak of its power, with more than one thousand monks in residence, and it actively competed for influence with nearby T'ONGDOSA. The monastery was destroyed during the Japanese Hideyoshi invasions of the late-sixteenth century, but it was reconstructed in 1602 and renovated after another fire in 1613. The only Silla dynasty artifacts that remain are a stone STuPA and a stone lantern. Pomosa has an unusual three-level layout with the main shrine hall (TAEUNG CHoN) located at the upper level and the Universal Salvation Hall (Poje nu) anchoring the middle level. The lower level has three separate entrance gates. Visitors enter the monastery through the One-Pillar Gate (Ilchu mun), built in 1614; next they pass through the Gate of the Four Heavenly Kings (Sach'onwang mun), who guard the monastery from baleful influences; and finally, they pass beneath the Gate of Nonduality (Puri mun), which marks the transition from secular to sacred space. The main shrine hall was rebuilt by Master Myojon (d.u.) in 1614 and is noted for its refined Choson-dynasty carvings and its elaborate ceiling of carved flowers. In 1684, Master Hyemin (d.u.) added a hall in honor of the buddha VAIROCANA, which included a famous painting of that buddha that now hangs in a separate building; and in 1700, Master Myonghak (d.u.) added another half dozen buildings. Pomosa also houses two important stupas: a three-story stone stupa located next to the Poje nu dates from 830 during the Silla dynasty; a new seven-story stone stupa, constructed following Silla models, enshrines relics (K. sari; S. sARĪRA) of the Buddha that a contemporary Indian monk brought to Korea. After a period of relative inactivity, Pomosa reemerged as an important center of Buddhist practice starting in 1900 under the abbot Songwol (d.u.), who opened several hermitages nearby. Under his leadership, the monastery became known as a major center of the Buddhist reform movements of the twentieth century. Tongsan Hyeil (1890-1965), one of the leaders of the reformation of Korean Buddhism following the Japanese colonial period (1910-1945), who also served as the supreme patriarch (CHONGJoNG) of the CHOGYE CHONG from 1958 to 1961, resided at Pomosa.

Ponary ::: A forest preserve located six miles from Vilna. Before the war it was used for outings and picnics, but it became a killing field for most of Vilna's Jews. The victims were shot to death by SS men and German police assisted by Lithuanian collaborators. Perhaps, 70,000 to 100,000 victims, the majority of them Jews, were murdered there.

preventer ::: n. --> One who goes before; one who forestalls or anticipates another.
One who prevents or obstructs; a hinderer; that which hinders; as, a preventer of evils or of disease.
An auxiliary rope to strengthen a mast.


purlieu ::: n. --> Originally, the ground near a royal forest, which, having been unlawfully added to the forest, was afterwards severed from it, and disafforested so as to remit to the former owners their rights.
Hence, the outer portion of any place; an adjacent district; environs; neighborhood.


Purna. (P. Punna; T. Gang po; C. Fulouna; J. Furuna; K. Puruna 富樓那). In Sanskrit, "Fulfilled," a famous ARHAT and disciple of the Buddha, often known as Purna the Great (MAHĀPuRnA). There are various stories of his origins and encounter with Buddha, leading some scholars to believe that there were two important monks with this name. In some cases, he is referred to as Purna Maitrāyanīputra (P. Punna Mantānīputta) and appears in lists of the Buddha's ten chief disciples, renowned for his skill in preaching the DHARMA. In the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), Purna is listed among the SRĀVAKAs who understand the parable in the seventh chapter on the conjured city; in the eighth chapter of that sutra, the Buddha predicts Purna's eventual attainment of buddhahood. According to Pāli accounts, where he is known as Punna, he was a brāhmana from Kapilavatthu (S. KAPILAVASTU), the son of Mantānī, who was herself the sister of ANNā KondaNNa (ĀJNĀTAKAUndINYA), the first of five ascetics (P. paNcavaggiyā; S. PANCAVARGIKA) converted and ordained by the Buddha at the Isipatana (S. ṚsIPATANA) deer park (MṚGADĀVA) after his enlightenment. After preaching to the five ascetics, the Buddha traveled to Rājagaha (S. Rājagṛha); ANNā KondaNNa instead went to Kapilavatthu, where he proceeded to ordain his nephew Punna. ANNā KondaNNa retired to the forest while Punna remained in Kapilavatthu, devoting himself to the study of scripture and the practice of meditation, soon becoming an arahant (S. ARHAT). He gathered around him five hundred disciples, all of whom became monks, and taught them the ten bases of discourse he had learned. All of them became arahants. At Sāvatthi (sRĀVASTĪ), the Buddha taught the dhamma to Punna in his private chambers, a special honor. While Punna was dwelling at the Andhavana grove, Sāriputta (S. sĀRIPUTRA) visited him to question him on points of doctrine. Punna was able to answer all of Sāriputta's queries. It was while listening to Punna's explication of causality that Ānanda became a stream-enterer (P. sotāpanna; S. SROTAĀPANNA). ¶ Other stories, most famously the Purnāvadāna of the DIVYĀVADĀNA, tell of a different Purna, known as Punna Suppāraka in Pāli sources. His father was a wealthy merchant in the seaport of Surpāraka in western India. The merchant became ill and was cured by a slave girl, who eventually bore him a son, named Purna, who became in turn a skilled merchant. During a sea voyage with some merchants from sRĀVASTĪ, he heard his colleagues reciting prayers to the Buddha. Overcome with feelings of faith, he went to see the Buddha and was ordained. After receiving brief instructions from the Buddha, he asked permission to spread the dharma among the uncivilized people of sronāparāntaka, where he converted many and became an arhat in his own right. He later returned to his home city of Surpāraka, where he built a palace of sandalwood and invited the Buddha and his monks for a meal. Events from the story of Purna are depicted in cave paintings at AJAntĀ in India and KIZIL in Central Asia along the SILK ROAD. A similar story of Purna's life as a merchant from a border region is recounted in still other Pāli accounts. After the Buddha preached the Punnovādasutta to him, he is said to have joined the saMgha and became an arahant. Punna won many disciples in his native land, who then wished to build a sandalwood monastery for the Buddha. The Buddha flew in celestial palanquins to Sunāparanta in the company of Punna and five hundred arahants in order to accept the gift. Along the way, the Buddha converted a hermit dwelling atop Mount Saccabandha and left a footprint (BUDDHAPĀDA) in the nearby Narmada River so that the NĀGA spirits might worship it. Sunāparanta of the Pāli legend is located in India, but the Burmese identify it with their homeland, which stretches from Middle to Upper Burma. They locate Mount Saccabandha near the ancient Pyu capital of Sirīkhettarā (Prome). The adoption of Punna as an ancient native son allowed Burmese chroniclers to claim that their Buddhism was established in Burma during the lifetime of the Buddha himself and therefore was older than that of their fellow Buddhists in Sri Lanka, who did not convert to Buddhism until the time of Asoka (S. AsOKA) two and half centuries later.

quercitron ::: n. --> The yellow inner bark of the Quercus tinctoria, the American black oak, yellow oak, dyer&

radiometer ::: n. --> A forestaff.
An instrument designed for measuring the mechanical effect of radiant energy.


random forest

ranger ::: n. --> One who ranges; a rover; sometimes, one who ranges for plunder; a roving robber.
That which separates or arranges; specifically, a sieve.
A dog that beats the ground in search of game.
One of a body of mounted troops, formerly armed with short muskets, who range over the country, and often fight on foot.
The keeper of a public park or forest; formerly, a sworn officer of a forest, appointed by the king&


rangership ::: n. --> The office of the keeper of a forest or park.

Rāstrapālaparipṛcchā. (T. Yul 'khor skyong gis zhus pa; C. Huguo pusahui [jing]; J. Gokoku bosatsue[kyo]; K. Hoguk posal hoe [kyong] 護國菩薩會[經]). In Sanskrit, "The Questions of RĀstRAPĀLA," one of the earliest MAHĀYĀNA sutras; the terminus ad quem for its composition is the third century CE, when DHARMARAKsA (c. 233-310) translated the sutra into Chinese (c. 270 CE), probably following a manuscript from the GANDHĀRA region in the KHAROstHĪ script. (The extant Sanskrit recension is much later.) There are also two later Chinese translations, one made c. 585-600 by JNĀNAGUPTA and other c. 980 by DĀNAPĀLA. The Rastrapāla represents a strand of early MAHĀYĀNA (found also in such sutras as the KĀsYAPAPARIVARTA and the UGRAPARIPṚCCHĀ) that viewed the large urban monasteries as being ill-suited to serious spiritual cultivation because of their need for constant fund-raising from the laity and their excessive entanglements in local politics. The Rāstrapāla strand of early Mahāyāna instead dedicated itself to forest dwelling (see ARANNAVĀSI) away from the cities, like the "rhinoceros" (KHAdGAVIsĀnA), and advocated a return to the rigorous asceticism (S. DHuTAGUnA; see P. DHUTAnGA) that was thought to characterize the early SAMGHA. To the Rāstrapāla author(s), the Buddha's own infinitely long career as a bodhisattva was an exercise in self-sacrifice and physical endurance, which they in turn sought to emulate through their own asceticism. The physical perfection the Buddha achieved through this long training, as evidenced in his acquisition of the thirty-two major marks of the superman (MAHĀPURUsALAKsAnA), receives special attention in the sutra. This approach is in marked contrast to other early Mahāyāna sutras, such as the AstASĀHASRIKĀPRAJNĀPĀRAMITĀ, which were suspicious of the motives of forest dwellers and supportive of cenobitic monasticism in the towns and cities, where monks and nuns would be in a better position to serve the laity by preaching the dharma to them.

rata ::: n. --> A New Zealand forest tree (Metrosideros robusta), also, its hard dark red wood, used by the Maoris for paddles and war clubs.

reafforestation ::: n. --> The act or process of converting again into a forest.

reafforest ::: v. t. --> To convert again into a forest, as a region of country.

reforestization ::: n. --> The act or process of reforestizing.

reforestize ::: v. t. --> To convert again into a forest; to plant again with trees.

regarder ::: n. --> One who regards.
An officer appointed to supervise the forest.


rift ::: a gap or space made by cleaving or splitting; a fissure or cleft, as in an opening or break in a forest, clouds or mist. rifts.

Rinzaishu. (濟宗). In Japanese, "Rinzai School"; one of the major Japanese ZEN schools established in the early Kamakura period. The various branches of the Japanese Rinzai Zen tradition trace their lineages back to the Chinese CHAN master LINJI YIXUAN (J. Rinzai Gigen) and his eponymous LINJI ZONG; the name Rinzai, like its Chinese counterpart, is derived from Linji's toponym. The tradition was first transmitted to Japan by the TENDAISHu monk MYoAN EISAI (1141-1215), who visited China twice and received training and certification in the HUANGLONG PAI collateral line of the Linji lineage on his second trip. Eisai's Zen teachings, however, reflected his training in the esoteric (MIKKYo) teachings of the Tendai school; he did not really intend to establish an entirely new school. After Eisai, the Rinzai tradition was transferred through Japanese monks who trained in China and Chinese monks who immigrated to Japan. Virtually all of the Japanese Rinzai tradition was associated with the YANGQI PAI collateral line of the Linji lineage (see YANGQI FANGHUI), which was first imported by the Japanese vinaya specialist Shunjo (1166-1227). According to the early-Edo-period Nijushiryu shugen zuki ("Diagrammatic Record of the Sources of the Twenty-Four Transmissions of the Teaching"), twenty-four Zen lineages had been transmitted to Japan since the Kamakura period, twenty-one of which belonged to the Rinzai tradition; with the exception of Eisai's own lineage, the remaining twenty lineages were all associated with the Yangqi collateral line. Soon after its introduction into Japan, the Rinzai Zen tradition rose to prominence in Kamakura and Kyoto, where it received the patronage of shoguns, emperors, and the warrior class. The Rinzai teachers of this period included monks from Tendai and SHINGONSHu backgrounds, such as ENNI BEN'EN (1202-1280) and SHINCHI KAKUSHIN (1207-1298), who promoted Zen with an admixture of esoteric elements. Chinese immigrant monks like LANXI DAOLONG (J. Rankei Doryu, 1213-1278) and WUXUE ZUYUAN (J. Mugaku Sogen, 1226-1286) also contributed to the rapid growth in the popularity of the Rinzai tradition among the Japanese ruling classes, by transporting the Song-style Linji Chan tradition as well as Song-dynasty Chinese culture more broadly. With the establishment of the Ashikaga shogunate in 1338, the major Zen temples were organized following the Song Chinese model into the GOZAN (five mountains) system, a tripartite state control system consisting of "five mountains" (gozan), "ten temples" (jissetsu), and several associated "miscellaneous mountains" (shozan). The powerful gozan monasteries located in Kamakura and Kyoto functioned as centers of classical Chinese learning and culture, and continued to influence the ruling classes in Japan until the decline of the Ashikaga shogunate in the sixteenth century. The disciples of Enni Ben'en and MUSo SOSEKI (1275-1351) dominated the gozan monasteries. In particular, Muso Soseki was deeply engaged in both literary endeavors and political activities; his lineage produced several famous gozan poets, such as Gido Shushin (1325-1388) and Zekkai Chushin (1336-1405). Outside the official gozan ecclesiastical system were the RINKA, or forest, monasteries. DAITOKUJI and MYoSHINJI, the two principal rinka Rinzai monasteries, belonged to the otokan lineage, which is named after its first three masters NANPO JoMYo (1235-1309), SoHo MYoCHo (1282-1337), and KANZAN EGEN (1277-1360). This lineage emphasized rigorous Zen training rather than the broader cultural endeavors pursued in the gozan monasteries. After the decline of the gozan monasteries, the otokan lineage came to dominate the Rinzai Zen tradition during the Edo period and was the only Rinzai line to survive to the present. Despite the presence of such influential monks as TAKUAN SoHo (1573-1645) and BANKEI YoTAKU (1622-1693), the Rinzai tradition began to decline by the sixteenth and the seventeenth centuries. The monk credited with revitalizing the Rinzai tradition during the Edo period is the Myoshinji monk HAKUIN EKAKU (1685-1768). Hakuin systematized the KoAN (see GONG'AN; KANHUA CHAN) method of meditation, which is the basis of modern Rinzai Zen practice; it is also through Hakuin and his disciples that most Rinzai masters of today trace their lineages. The Rinzai tradition is currently divided into the fifteen branches named after each of their head monasteries, which represents the influence of the head and branch temple system designed in the Edo period. Of the fifteen branches, the Myoshinji branch has largely eclipsed its rivals and today is the largest and most influential of all the Rinzai lines.

sambhala. (T. bde 'byung). Often spelled Shambhala. In the texts associated with the KĀLACAKRATANTRA, the kingdom of sambhala is said to be located north of the Himālayan range. It is a land devoted to the practice of the Kālacakratantra, which the Buddha himself had entrusted to sambhala's king SUCANDRA, who had requested that the Buddha set forth the tantra. The kingdom of sambhala is shaped like a giant lotus and is filled with sandalwood forests and lotus lakes, all encircled by a massive range of snowy peaks. In the center of the kingdom is the capital, Kalapa, where the luster of the palaces, made from gold, silver, and jewels, outshines the moon; the walls of the palaces are plated with mirrors that reflect a light so bright that night is like day. In the very center of the city is the MAndALA of the buddha Kālacakra. The inhabitants of the 960 million villages of sambhala are ruled by a beneficent king, called the Kalkin. The laypeople are all beautiful and wealthy, free of sickness and poverty; the monks maintain their precepts without the slightest infraction. They are naturally intelligent and virtuous, devoted to the practice of the VAJRAYĀNA, although all authentic forms of Indian Buddhism are preserved. The majority of those reborn there attain buddhahood during their lifetime in sambhala. The Kālacakratantra also predicts an apocalyptic war. In the year 2425 CE, the barbarians (generally identified as Muslims) and demons who have destroyed Buddhism in India will set out to invade sambhala. The twenty-fifth Kalkin, Raudracakrin, will lead his armies out of his kingdom and into India, where they will meet the forces of evil in a great battle, from which the forces of Buddhism will emerge victorious. The victory will usher in a golden age in which human life span will increase, crops will grow without being cultivated, and the entire population of the earth will devote itself to the practice of Buddhism. Given the importance of the Kālacakratantra in Tibetan Buddhism, sambhala figures heavily in Tibetan Buddhist belief and practice; in the DGE LUGS sect, it is said that the PAn CHEN LAMAs are reborn as kings of sambhala. There is also a genre of guidebooks (lam yig) that provide the route to sambhala. The location of sambhala has long been a subject of fascination in the West. sambhala plays an important role in the Theosophy of HELENA PETROVNA BLAVATSKY, and the Russian Theosophist Nicholas Roerich led two expeditions in search of sambhala. The name sambhala is considered the likely inspiration of "Shangri-La," described in James Hilton's 1933 novel Lost Horizon.

Sangha Administration Act. A law enacted in Thailand in 1902 designed to bring the entire Buddhist order (P. sangha, S. SAMGHA) of Thailand under a single administrative authority. It was primarily an initiative of Prince Wachirayān, brother of King Chulalongkorn (RĀMA V) and the son of King Mongkut (RĀMA IV). The law was initially applied only to royal monasteries and several other important monasteries, but in 1908 it was extended to encompass the entire northeast region. It established a single system for monastic education and standardized the ordination procedure. Under this act, all abbots in Thailand were appointed by government officials or the king. The act was revised in 1941 and in 1962. It has not met with universal acceptance or compliance, being challenged especially by the tradition of the forest monks (ARANNAVĀSI).

sangharāja. In Pāli, lit. "ruler of the community," often rendered into English as "supreme patriarch"; a title used in the predominantly THERAVĀDA traditions of Sri Lanka, Thailand, and Cambodia. The title is given to one monk who serves as the head of a single monastic school (NIKĀYA), or the head of the entire national sangha (S. SAMGHA). The procedure for appointing a sangharāja differs across traditions. At times, the title has been given to the most senior monk in the sangha, that is, the one who has been ordained the longest. At other times, designating a sangharāja has been the prerogative of the king, as was the case for the first sangharāja to be appointed in Southeast Asia: Mahākassapa, a forest-dwelling monk of Sri Lanka who, in the twelfth century, helped King PARĀKRAMABĀHU I reform the Ceylonese sangha. The duties of the sangharāja have varied widely. In some instances, the title is honorific and the office holder wields little or no administrative power; in such instances, the sangharāja serves as a figurehead and spokesman for the sangha. In other instances, such as with Mahākassapa, the sangharāja has the authority to enact dramatic changes in the order and structure of the Buddhist sangha. Another title related to the sangharāja is that of upasangharāja, a deputy who is appointed to assist the sangharāja in carrying out his duties. The Burmese equivalent of sangharāja is thathanabaing. See also CHONGJoNG.

savage ::: a. --> Of or pertaining to the forest; remote from human abodes and cultivation; in a state of nature; wild; as, a savage wilderness.
Wild; untamed; uncultivated; as, savage beasts.
Uncivilized; untaught; unpolished; rude; as, savage life; savage manners.
Characterized by cruelty; barbarous; fierce; ferocious; inhuman; brutal; as, a savage spirit.


scotale ::: n. --> The keeping of an alehouse by an officer of a forest, and drawing people to spend their money for liquor, for fear of his displeasure.

silva ::: n. --> The forest trees of a region or country, considered collectively.
A description or history of the forest trees of a country.


sīmā. (T. mtshams; C. jiejie; J. kekkai; K. kyolgye 結界). In Sanskrit and Pāli, lit. "boundary"; the line that marks the geographical area within which monks and nuns gather fortnightly to recite the PRĀTIMOKsA and perform other required acts and duties, called collectively ecclesiastical acts (SAMGHAKARMAN). The term is used by extension to refer to the area itself and the congregation that resides within it. The area encompassed by a sīmā boundary may vary in size and include more than one VIHĀRA or monastic residence within its perimeter. In order to establish a sīmā, the SAMGHA enacts a JNAPTIDVITĪYĀ KARMAVĀCANĀ, an ecclesiastical act comprised of a resolution and a proclamation, whereby the boundaries of the sīmā are marked. A marker (nimitta) may be a natural object or be man-made; possible markers include a mountain, a large stone, a grove, a tree, a road, an ant hill, a river, or an expanse of water. In some cases, sīmās are not demarcated with physical objects and do not require a resolution and proclamation to establish them. For example, when monks live near a village, the natural boundary of the village itself may be taken as the sīmā. When dwelling in a forest, an area encompassed by seven specific units of length could comprise the sīmā. When monks were on a boat in a river, lake, or the sea, the sīmā could be established by the distance a person of average strength could throw water in a perimeter around the boat. In tantric Buddhism, sīmā is used to describe the boundaries practitioners draw for themselves when they enter into a retreat (T. mtshams). The boundaries can be drawn (T. mtshams tho) narrowly when there are others to bring food and other requisites, or more widely as circumstances require.

siMhanāda. (P. sīhanāda; T. seng ge'i nga ro; C. shizi hu; J. shishiku; K. saja hu 師子吼). In Sanskrit, "lion's roar," a phrase commonly used to describe the teaching of the Buddha or his disciples. It is said that when the lion roars in the forest, all other animals become silent and listen; in the same way, the Buddha's proclamation of the DHARMA silences all non-Buddhist teachers (TĪRTHIKA), who are afraid to challenge him. The Buddha is often compared to a lion, the king of beasts: "lion among men" (S. narasiMha) is an epithet of the Buddha, the Buddha's seat is called the lion's throne (SIMHĀSANA), and his walk is called the lion's gait (siMhavikrānta). According to the Pāli commentaries, there are two kinds of lion's roar: that of the Buddha and that of his disciples. The former applies specifically to those cases in which the Buddha proclaims his own attainments or the power of the dharma. The latter refers to those cases when disciples announce their attainment of the rank of ARHAT and their subsequent inspiriational teachings. The Buddha declared that PIndOLA-BHĀRADVĀJA was the foremost lion-roarer (siMhanādin) among his disciples. These utterances are described as a lion's roar in the ĀGAMAs and Pāli NIKĀYAs because of their incontrovertible veracity, boundless self-confidence, and ability to inspire others to urgency in their practice. Just as the lion's roar may horrify other creatures, a lion's roar may also instill fear in lesser beings, such as teachings on impermanence that strike fear into the hearts of long-lived divinities (DEVA) who mistakenly presume they are immortal. One of the best-known siMhanāda in the literature (as recorded, e.g., in the NIDĀNAKATHĀ), is the lion's roar that GAUTAMA is said to have uttered immediately after his birth. Pointing to heaven and earth, he took seven steps and said: "I am the chief of the world." The term figures prominently in Buddhist literature, as in the MAHĀSĪHANĀDASUTTA and the CulASĪHANĀDASUTTA of the MAJJHIMANIKĀYA, and in the sRĪMĀLĀDEVĪSIMHANĀDASuTRA. It also occurs in the names of deities, such as Lokesvara SiMhanāda, a form of AVALOKITEsVARA.

Siri Sanga Bo. (P. Sanghabodhi). A Sri Lankan king (r. 252-254 CE) whose story of utter devotion to Buddhism is told in the MAHĀVAMSA. The king was said to have been so committed to the Buddha's teachings that he refused to execute criminals. When his prime minister led a rebellion against him, he could not bear the thought of the bloodshed that would result from putting down the rebellion, so he voluntarily abdicated and retired to the forest to live as an ascetic. The prime minister, now King Gathābhaya, fearing the return of the rightful king, offered a reward to anyone who would bring him the head of Siri Sanga Bo. One day, a poor peasant shared his meal with Siri Sanga Bo who, having nothing to give him in return, informed the man of his identity and offered him his head, decapitating himself. Siri Sanga Bo is regarded as a great Buddhist saint in Sri Lanka.

skandhaka. (T. phung po; P. khandhaka; C. jiandu; J. kendo; K. kondo 犍度). In Sanskrit, "chapter," or "division," especially referring to a major section of the VINAYA. Whereas the PRĀTIMOKsA largely deals with the conduct of individual monk or nuns, the skandhaka primarily deals with the conduct of monks and nuns in their capacity as collective members of the SAMGHA. In the extant Sanskrit vinayas, this section is sometimes called the VINAYAVASTU. The Pāli vinaya has twenty-two sections (khandhaka). Most of the Sanskrit vinayas have twenty skandhaka, as follows. (1) pravrajyāvastu: this section deals with matters related to admission into the order as a novice (pravrajyā; see PRAVRAJITA), ordination as a fully ordained monk (UPASAMPADĀ), admission of novices (sRĀMAnERA), regulations for the interactions with the preceptor (UPĀDHYĀYA) or teacher (ĀCĀRYA), and circumstances that disqualify one from being admitted to the monastic order; (2) posadhavastu: this section deals with the UPOsADHA, or confession ceremony, including a history of its origin and the rules for its performance. (3) varsāvastu: this section deals with the annual rains retreat (VARsĀ) and the rules to be observed during that period, including what kinds of dwelling are permitted. (4) pravāranāvastu: this section deals with the ceremony that marks the end of the annual rains retreat (PRAVĀRAnĀ) and elimination of any disharmony that may have arisen during the retreat. (5) carmavastu: this section deals with leather and especially the usage of shoes. (6) bhaisajyavastu: this section deals with both medicine and food, setting forth which medicines are permitted and when they may be used; the rules concerning food set forth which foods may be accepted, how invitations from the laity should be treated; how food is to be prepared, and how the monastery storeroom should be utilized. (7) cīvaravastu: this section deals with robes (CĪVARA), including how may robes a monk may possess, how robes are to be received from the laity, how robes are to worn, and how robes are to sewn; (8) kathinavastu: this section deals specifically with the cloth (KAtHINA) that monks receive from the laity at the end of the rains retreat; (9) kosambakavastu: this section deals with the dispute that occurred between the Kausāmbī monks and how it was resolved by the Buddha, who allowed an expelled monk to be reinstated upon confession. (10) karmavastu: this section deals with ecclesiastical acts (SAMGHAKARMAN) taken by the community in various assemblies. (11) pāndulohitavastu: this section deals with disciplinary measures that are taken when violations of the monastic code occur. (12) pudgalavastu: this section deals with SAMGHĀVAsEsA infractions, the types of probationary periods (e.g., MĀNATVA; PARIVĀSA), and the procedure for reinstatement after probation. (13) pārivāsikavastu: this section describes the proper conduct of a monk during the probationary period. (14) posadhasthāpanavastu: this section sets forth the circumstances under which a monk may be excluded from the UPOsADHA ceremony. (15) samathavastu: this section deals with legal cases (ADHIKARAnA) and their resolution. (16) saMghabhedavastu: this section deals with the schisms in the saMgha (SAMGHABHEDA), including the schism caused by DEVADATTA. (17) sayanāsanavastu: this section deals with the various dwelling places of members of the saMgha. (18) ācāravastu: this section deals with conduct, especially in interactions with others, including laity, visiting monks, and forest-dwelling monks. (19) ksudrakavastu: this section deals with miscellaneous minor rules. (20) bhiksunīvastu: this section deals with the rules specific to nuns. The skandhaka begins with a biography of the Buddha that includes his genealogy, his birth, and his life up to the conversion of sĀRIPUTRA and MAHĀMAUDGALYĀYANA. It concludes with the story of the Buddha's death and goes on to describe the first Buddhist council (SAMGĪTI, see COUNCIL, FIRST) at RĀJAGṚHA and the second council (COUNCIL, SECOND) at VAIsĀLĪ. In the Tibetan BKA' 'GYUR, the vinaya section includes the above materials in the following sections: 'dul ba'i gzhi (vinayavastu), so sor thar pa (prātimoksa), 'dul ba rnam par 'byed pa (vinayavibhanga), dge slong ma'i so sor thar pa'i mdo (bhiksunī prātimoksasutra), dge slong ma'i 'dul ba rnam par 'byed pa (bhiksunī vinayavibhanga), 'dul ba phran tshegs (vinayaksudraka), 'dul ba gzhung bla ma/dam pa (vinayottaragrantha).

sombre ::: a. --> Dull; dusky; somewhat dark; gloomy; as, a somber forest; a somber house.
Melancholy; sad; grave; depressing; as, a somber person; somber reflections. ::: v. t. --> To make somber, or dark; to make shady.


Somdej Toh. [alt. Somdet Toh] (1788-1872). The popular name of Phra Buddhacharn Toh Phomarangsi, one of the most famous Thai monks of the nineteenth century. He was born in Kamphaeng Phet province and, according to some accounts, was the son of King Rāma II. After his ordination, he distinguished himself as a scholar of Pāli scriptures and was eventually appointed as preceptor to Prince Mongkut (later King RĀMA IV) when the prince was ordained as a novice. Somdej Toh retired to the forest shortly thereafter, returning to Bangkok when he was summoned by Mongkut after his coronation as king. He remained a mentor to the king throughout his life and many stories are told of their friendship. He served first as abbot of Wat Rakhang, across the river from the Thai royal palace. Somdej Toh was renowned for his eloquent sermons and his skills as a poet, as well as for being a meditation and VINAYA master. He also was famous as a maker of highly prized amulets. After his death, he became the object of a devotional cult, with mediums who claim to speak in his voice.

sramana. (P. samana; T. dge sbyong; C. shamen; J. shamon; K. samun 沙門). In Sanskrit "renunciant," "mendicant," or "recluse," a term used in ancient India to refer to male religious of a number of different itinerant sects, including Buddhism, often associated with the warrior (KsATRIYA) caste, which challenged the hegemony of the brāhmana priests and mainstream Brahmanical religion deriving from the Vedas. Whereas the Brahmanical tradition traces itself back to a body of literature centered on the Vedas, the sramana movements instead derive from historical persons who all flourished around the sixth century BCE. Six different sramana groups are mentioned in the SĀMANNAPHALASUTTANTA of the DĪGHANIKĀYA, each representing different trends in Indian thought, including antinomianism (PuRAnA-KĀsYAPA); fatalism (MASKARIN-GOsĀLĪPUTRA of the ĀJĪVAKA school); materialism (AJITA-KEsAKAMBALA of the LOKĀYATA school); atomism (KAKUDA-KĀTYĀYANA); and agnosticism (SANJAYA-VAIRĀtĪPUTRA); the sixth group is the JAINA tradition of NIRGRANTHA JNĀTĪPUTRA, also known as MAHĀVĪRA, with which Buddhism shares many affinities. These six are typically referred to in Buddhist materials as the six "heterodox teachers" (TĪRTHIKA) and are consistently criticized by the Buddha for fostering wrong views (MITHYĀDṚstI). Some scholars suggest that these groups were loosely associated with a third phase in the development of pan-Indian religion called the āranyaka (forest dwellers) movement, where the highly specialized fire rituals (HOMA) set forth in the Brāhmanas for the propitiation of Vedic gods gave way to a more internalized form of spiritual praxis. These itinerant asetics or wanders were also called PARIVRĀJAKA (P. paribbājaka; "those who go forth into homelessness"), in direct contrast to the householders (GṚHASTHA) whose behavior was governed by the laws set down in dharmasāstras. Because so many of the beliefs and practices emblematic of the sramana movement have no direct Vedic antecedents, however, other scholars have proposed that the sramana groups may instead exemplify the resurfacing in Indian religion of aboriginal elements that had long been eclipsed by the imported rituals and beliefs that the Āryans brought with them to India. These doctrines, all of which have their parallels in Buddhism, include rebirth and transmigration (e.g., PUNARJANMAN); notions that actions have effect (e.g., KARMAN); asceticism (TAPAS, DHUTAnGA) and the search for ways of behavior that would not bind one to the round of SAMSĀRA; and liberation (MOKsA, VIMOKsA) as the goal of religious practice. In Buddhism, sramana is also used generically to refer to all monks, including the Buddha, whose epithets include sramana Gautama and Mahāsramana, "Great Renunciant." The term often occurs in the compound sramanabrāhmana (P. samanabrāhmana), "recluses and brāhmanas." This compound has a range of meanings. In some cases, it refers simply to those who practice and benefit from the Buddha's teachings. In other cases, it refers to non-Buddhist religious practitioners. In the edicts of AsOKA, the term is used to refer to those who are worthy of respect and offerings, with sramana taken to mean Buddhist monks (and possibly other ascetics) and brāhmana taken to mean brāhmana priests. The term sramana should be carefully distinguished from sRĀMAnERA (s.v.), a novice monk.

stable stand ::: --> The position of a man who is found at his standing in the forest, with a crossbow or a longbow bent, ready to shoot at a deer, or close by a tree with greyhounds in a leash ready to slip; -- one of the four presumptions that a man intends stealing the king&

staddle ::: v. i. --> Anything which serves for support; a staff; a prop; a crutch; a cane.
The frame of a stack of hay or grain.
A row of dried or drying hay, etc.
A small tree of any kind, especially a forest tree. ::: v. t.


stave off ::: to put, ward, or keep off, as by force or evasion; to prevent in time, forestall.

Subhuti. (T. Rab 'byor; C. Xuputi; J. Shubodai; K. Subori 須菩提). Sanskrit and Pāli proper name of an eminent ARHAT who was foremost among the Buddha's disciples in dwelling at peace in remote places and in worthiness to receive gifts. He was the younger brother of ANĀTHAPIndADA and took ordination on the day the JETAVANA grove was dedicated, when he heard the Buddha preach. He mastered the ubhatovibhanga, the two collections comprising the VINAYAPItAKA, after which he retired to the forest to practice meditation. He attained arhatship on the basis of maitrīdhyāna (P. mettājhāna), meditative absorption cultivated through contemplation of loving-kindness (MAITRĪ). On his alms-rounds, Subhuti would cultivate loving-kindness at the door of every house where he stopped, thus expanding the amount of merit accrued by his donor. Subhuti taught the dharma without distinction or limitation, for which reason the Buddha singled him out for praise. Subhuti was widely revered for his holiness and was sought out as a recipient of gifts. King BIMBISĀRA once promised to build a cave dwelling for him in RĀJAGṚHA but later forgot. Without a dwelling place, Subhuti sat in the open air to practice meditation. Over time, this caused a drought in the region, for the clouds would not rain lest this disturb the saint's meditations. When Bimbisāra became aware of this issue, he built a grass hut for him, and as soon as Subhuti sat inside it, the clouds poured down rain. During the time of Padmottara Buddha, Subhuti had been a famous hermit named Nanda with forty thousand disciples. Once when the Buddha was visiting his hermitage, he directed one of his monks proficient in loving-kindness and foremost in worthiness to receive gifts to preach to his host. Upon hearing the sermon, all forty thousand disciples of Nanda became arhats, while Nanda, enthralled by the charisma of the preaching monk, resolved one day to earn the same distinction. Subhuti also plays a prominent role in a number of MAHĀYĀNA sutras. The most famous of these roles is as the Buddha's chief interlocutor in PRAJNĀPĀRAMITĀ sutras like the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA. In the SADDHARMAPUndARĪKASuTRA, Subhuti is one the four sRĀVAKAs who understands the parable of the burning house; later his buddhahood is prophesied by the Buddha. In the VIMALAKĪRTINIRDEsA, Subhuti is one of the arhats who is reluctant to visit Vimalakīrti. Among the Buddha's ten major disciples, he is said to have been foremost in the knowledge of insubstantiality.

Suvarnaprabhāsottamasutra. (T. Gser 'od dam pa'i mdo; C. Jinguangming zuishengwang jing; J. Konkomyo saishookyo; K. Kŭmgwangmyong ch'oesŭngwang kyong 金光明最勝王經). In Sanskrit, "Sutra of Supreme Golden Light," an influential MAHĀYĀNA sutra, especially in East Asia. Scholars speculate that the text originated in India in the fourth century and was gradually augmented. It was translated into Chinese by YIJING in 703. The sutra contains many DHĀRAnĪ and is considered by some to be a proto-tantric text; in some editions of the Tibetan canon it is classified as a TANTRA. It is important in East Asian Buddhism for two main reasons. First was the role the sutra played in conceptualizing state-protection Buddhism (HUGUO FOJIAO). The sutra declares that deities will protect the lands of rulers who worship and uphold the sutra, bringing peace and prosperity, but will abandon the lands of rulers who do not, such that all manner of catastrophe will befall their kingdoms. The sutra was thus central to "state protection" practices in East Asia, together with the SADDHARMAPUndARĪKASuTRA and the RENWANG JING. Second, the sutra provides the locus classicus for the "water and land ceremony" (SHUILU HUI), a ritual intended for universal salvation, but especially of living creatures who inhabit the most painful domains of SAMSĀRA; the ceremony was also performed for a variety of this-worldly purposes, including state protection and rain-making. According to the sutra, in a previous life, the Buddha was a merchant's son named Jalavāhana, who one day encountered a dried-up pond in the forest, filled with thousands of dying fish. Summoning twenty elephants, he carried bags of water from a river into the forest and replenished the pond, saving the fish. He then sent for food with which to feed them. Finally, recalling that anyone who hears the name of the buddha Ratnasikhin will be reborn in the heavens, he waded into the pond and pronounced the Buddha's name, followed by an exposition of dependent origination. When the fish died, they were reborn in the TRĀYASTRIMsA heaven. Recalling the reason for their happy fate, they visited the world of humans, where each offered a pearl necklace to Jalavāhana's head, foot, right side, and left side. The sutra also tells the story of Prince Mahāsattva who sees a starving tigress and her cubs. He throws himself off a cliff to commit suicide so that the tiger might eat his body (see NAMO BUDDHA). This is one of the most famous cases of DEHADĀNA, or gift of the body.

Tass: Physical form of Quintessence, often coalescing around Nodes or in supernatural creatures, taking shapes that seem appropriate to the source in question (toadstools in a forest glade, water in a fountain, blood in a creature’s veins, etc.).

Thammayut. (P. Dhammayuttika). In Thai, "Adherents of the Dharma," the name of the "reformed" minority school (NIKĀYA) of the Thai tradition of Buddhism; sometimes also seen transcribed as Thommayut, or by its Pāli equivalency, Dhammayuttika. This fraternity was founded in 1830 by King RĀMA IV (Mongkut), who ruled from 1851 to 1868. From 1824 to 1851, before ascending the throne, Mongkut was a monk (P. BHIKKHU; S. BHIKsU) in the Thai monastic community (P. SAnGHA; S. SAMGHA). Mongkut believed that superstition had corrupted the contemporary monastic community, obscuring the pure teachings of the tradition; he was also concerned that the monks of the predominate order, the MAHANIKAI (P. Mahānikāya), did not adhere strictly to the precepts of the PĀLI VINAYA. In response, Mongkut drew on an ordination lineage from the Mon people of Burma (Myanmar) to establish this new reform tradition of Thai Buddhism. Mongkut also emphasized the rational aspects of Buddhism that made it compatible with science and modernity. Mongkut eventually became abbot of WAT BOWONNIWET in the Thai capital of Bangkok, which continues to this day to be the headquarters of the Thammayut sect. After becoming king, Mongkut continued to promote and sponsor his new school. In the nineteenth century, the Thammayut movement was also introduced into both Cambodia and Laos. Thammayut monks are known for being strict constructionists in their understanding of the precepts and seek to adhere closely to both the word and the spirit of the vinaya. For example, Thammayut monks strictly adhere to the practice of eating nothing in the afternoon (and often eating only one meal a day), never wearing sandals outside the monastery grounds, and never handling money. Since the time of AJAHN MUN BHuRIDATTA (1870-1949), the Thammayut tradition has also been closely associated with the Thai forest-dwelling tradition (see ARANNAVĀSI), whose monks engage in ascetic practices (Thai, THUDONG, P. DHUTAnGA) and meditation.

The Emperor Augustus consulted in the time of stress not only the Sibylline Books, but also a certain sibyl who dwelt in seclusion near Rome; as Numa, the second of the so-called legendary kings, consulted his consort Egeria, a wise woman who dwelt in seclusion in a forest, on all affairs of state. She is no more legendary than he, and it is upon the institutions he founded and the calendar he placed in order that the religious and civic institutions and the calendar of later Rome were built.

Theravāda. (S. *Sthaviravāda/*Sthaviranikāya; T. Gnas brtan sde pa; C. Shangzuo bu; J. Jozabu; K. Sangjwa pu 上座部). In Pāli, "Way of the Elders" or "School of the Elders"; a designation traditionally used for monastic and textual lineages, and expanded in the modern period to refer to the dominant form of Buddhism of Sri Lanka and Southeast Asia, which is associated with study of the Pāli Buddhist canon (P. tipitaka; S. TRIPItAKA). The denotation of the term Theravāda is fraught with controversy. Buddhaghosa's commentaries to the four Pāli NIKĀYAs typically refer to himself and his colleagues as MAHĀVIHĀRAVĀSIN (lit. "Dweller in the Great Monastery"), the name of the then dominant religious order and ordination lineage in Sri Lanka; in his fifth-century commentary to the Pāli VINAYA, the SAMANTAPĀSĀDIKĀ, Buddhaghosa uses the term Theravāda, but in reference not to a separate school but to a lineage of elders going back to the first Buddhist council (see SAMGĪTI; COUNCIL, FIRST). According to some accounts, the term Theravāda is equivalent to the Sanskrit term *STHAVIRAVĀDA ("School of the Elders"), which is claimed to have been transmitted to Sri Lanka in the third century BCE. However, the term Sthaviravāda is not attested in any Indian source; attested forms (both very rare) include sthāvira or sthāvarīya ("followers of the elders"). In addition, the Tibetan and Sinographic renderings of the term both translate the Sanskrit term *STHAVIRANIKĀYA, suggesting again that Sthaviravāda or Theravāda was not the traditional designation of this school. By the eleventh century CE, what is today designated as the Theravāda became the dominant form of Buddhism in Sri Lanka, achieving a similar status in Burma in the same century, and in Cambodia, Thailand, and Laos by the thirteenth and fourteenth centuries. As a term of self-designation for a major branch of Buddhism, Theravāda does not come into common use until the early twentieth century, with ĀNANDA METTEYYA playing a key role. In the nineteenth century, the Buddhism of Sri Lanka and Southeast Asia was typically referred to in the West as "Southern Buddhism," in distinction to the "Northern Buddhism" of Tibet and East Asia. (See, e.g., EUGÈNE BURNOUF and TAKAKUSU JUNJIRo, whose treatments of Pāli materials described them as belonging to the "Southern tradition.") With increased interest in Sanskrit MAHĀYĀNA texts and the rise of Japanese scholarship on Buddhism, the term "Southern Buddhism" began in some circles to be replaced by the term HĪNAYĀNA ("lesser vehicle"), despite that term's pejorative connotations. Perhaps in an effort to forestall this usage, Pāli scholars, including THOMAS W. RHYS DAVIDS (who often referred to Pāli Buddhism as "original Buddhism"), began referring to what had been known as "Southern Buddhism" as Theravāda. The term has since come to be adopted widely throughout Sri Lanka and Southeast Asia. "Theravāda" had often been mistakenly regarded as a synonym of "hīnayāna," when the latter term is used to designate the many non-Mahāyāna schools of Indian Buddhism. In fact, to the extent that the Theravāda is a remnant of the Sthaviranikāya, it represents just one of the several independent traditions of what many scholars now call MAINSTREAM BUDDHIST SCHOOLS. In the 1950s, the WORLD FELLOWSHIP OF BUDDHISTS adopted a formal resolution replacing the pejorative term hīnayāna with the designation Theravāda in descriptions of the non-Mahāyāna tradition. This suggestion was reasonable as a referent for the present state of Buddhism, since the only mainstream Buddhist school that survives in the contemporary world is Theravāda, but it is not historically accurate. Despite the way in which scholars have portrayed the tradition, Theravāda is neither synonymous with early Buddhism, nor a more pristine form of the religion prior to the rise of the Mahāyāna. Such a claim suggests a state of sectarian statis or inertia that belies the diversity over time of doctrine and practice within what comes to be called the Theravāda tradition. In fact, the redaction of Pāli scriptures postdates in many cases the redaction of much of Mahāyāna literature. Even conceding this late coinage of the term Theravāda, it should still be acknowledged that many South and Southeast Asian Buddhists who self-identify as Theravāda do in fact regard the Pāli tipitaka (S. TRIPItAKA) as representing an earlier and more authentic presentation of the word of the Buddha (BUDDHAVACANA) than that found in other contemporary Buddhist traditions, in much that same way that many North and Northeast Asian Mahāyāna Buddhists hold that certain sutras that most scholars identify as being of later date are authentically the teachings of the historical Buddha. Although Theravāda soteriological theory includes a path for the bodhisatta (S. BODHISATTVA), the bodhisattva is a much rarer sanctified figure here than in the Mahāyāna; the more common ideal being in Theravāda is instead the ARHAT. The difference between the Buddha and the arhat is also less pronounced in the Theravāda than in the Mahāyāna schools; in the Theravāda, the Buddha and the arhat achieve the same type of NIRVĀnA, the chief difference between them being that the Buddha finds the path to nirvāna independently, while the arhat achieves his or her enlightenment by following the path set forth by the Buddha. (For other distinctive beliefs of the Theravāda tradition, see STHAVIRANIKĀYA.)

thin ::: superl. --> Having little thickness or extent from one surface to its opposite; as, a thin plate of metal; thin paper; a thin board; a thin covering.
Rare; not dense or thick; -- applied to fluids or soft mixtures; as, thin blood; thin broth; thin air.
Not close; not crowded; not filling the space; not having the individuals of which the thing is composed in a close or compact state; hence, not abundant; as, the trees of a forest are thin;


thudong. (P. dhutanga). In Thai, "ascetics"; the tradition of forest monks (P. ARANNAVĀSI) who observe the strict set of thirteen austerities (DHUTAnGA), such as eating only one meal a day, living in the forest or at the root of a tree, meditating in charnel grounds, eating only from the alms bowl, etc. In Thailand, the thudong tradition is strongest in the Northeast, near the Laotian border, and is particularly, but not exclusively, associated with the reformed THAMMAYUT (P. Dhammayuttika) order. The thudong tradition experienced a resurgence in the late nineteenth and twentieth centuries, when it was revitalized through the efforts of AJAHN MUN BHuRIDATTA, Ajahn Sao Kantasīla (1861-1941), and, later, AJAHN CHAH BODHINĀnA.

thwaite ::: n. --> The twaite.
Forest land cleared, and converted to tillage; an assart.


tineman ::: n. --> An officer of the forest who had the care of vert and venison by night.

T'ongdosa. (通度寺). In Korean, "Breakthrough Monastery" (lit. "Penetrating Crossing-Over Monastery"); the fifteenth district monastery (PONSA) in the contemporary CHOGYE CHONG of Korean Buddhism, located at the base of Yongch'uksan (S. GṚDHRAKutAPARVATA, or Vulture Peak) in Yangsan, South Kyongsang province. Along with HAEINSA and SONGGWANGSA, T'ongdosa is one of the "three-jewel monasteries" (SAMBO SACH'AL) that represent one of the three jewels (RATNATRAYA) of Buddhism; T'ONGDOSA is the buddha-jewel monastery (pulbo sach'al), because of its ordination platform and the relics (K. sari; S. sARĪRA) of the Buddha enshrined in back of its main shrine hall (TAEUNG CHoN). The oldest of the three-jewel monasteries, T'ongdosa has long been regarded as the center of Buddhist disciplinary studies (VINAYA) in Korea, and has been one of the major sites of ordination ceremonies since the Unified Silla period (668-935). Relics, reputed to be those of the Buddha himself, are enshrined at the monastery, and its taeung chon is famous for being one of four in Korea that does not enshrine an image of the Buddha; instead, a window at the back of the main hall, where the image ordinarily would be placed, looks out on the Diamond Ordination Platform (Kŭmgang kyedan), which includes a reliquary (STuPA) that enshrines the Buddha's relics. This focus on vinaya and the presence of these relics, both of which are reminders of the Buddha, have led the monastery to be designated the buddha-jewel monastery of Korea. T'ongdosa is said to have been established by the vinaya master CHAJANG (608-686) in 646 to enshrine a portion of the relics that he brought back with him from his sojourn into China. While on pilgrimage at WUTAISHAN, Chajang had an encounter with the bodhisattva MANJUsRĪ, who entrusted Chajang with a gold studded monk's robe (K. kasa; S. KAsĀYA) wrapped in purple silk gauze, one hundred pieces of relics of the Buddha's skull bone and his finger joint, beads, and sutras. One portion of the relics was enshrined together with the Buddha's robe in a bell-shaped stone stupa at the center of the Diamond Ordination Platform; another portion was enshrined in the nine-story pagoda at HWANGNYONGSA in the Silla capital of Kyongju. Under Chajang's leadership, the monastery grew into a major center of Silla Buddhism and the monastery continued to thrive throughout the Silla and Koryo dynasties, until the whole monastery except the taeung chon was destroyed by invading Japanese troops in the late sixteenth century. In 1641, the monk Uun (d.u.) rebuilt the monastery in its current configuration. The Diamond Ordination Platform was periodically damaged during the sporadic Japanese invasions that occurred during the Choson dynasty. In the fourth month of 1377, Japanese pirates invaded, seeking to plunder the sarīra; to keep them from falling into Japanese hands, the abbot went into hiding with the relics. Two years later, on the fifteenth day of the fifth month of 1379, the pirates came again, and the monks quickly whisked away the relics and hid them deep in the forest behind the monastery. The Japanese went in pursuit of the relics, but the abbot Wolsong (d.u.) took them to Seoul to keep them safe, returning with them once the danger had passed. During the Hideyoshi Invasions in the late sixteenth century, the relics were also removed in order to keep them safe. SAMYoNG YUJoNG, who was leading a monk's militia fighting the Japanese invaders, sent the relics to the Diamond Mountains (KŬMGANGSAN) in the north, where his teacher and the supreme commander, CH'oNGHo HYUJoNG, was staying. Hyujong decided that the relics were no safer there than back at their home monastery, so he returned them to T'ongdosa. Yujong covered the hiding place of the relics with weeds and thorn bushes and, once the Japanese threat was rebuffed, he restored the site to its former glory and the relics were reenshrined in 1603. The platform was repaired again in 1653 and on a grand scale in 1705. The Diamond Ordination Platform remains the site where BHIKsU and BHIKsUnĪ ordinations are held in Korea. In 1972, T'ongdosa was elevated to the status of an ecumenical monastery (CH'ONGNIM), and is one of the five such centers in the contemporary Chogye order, which are all expected to provide training in the full range of practices that exemplify the major strands of the Korean Buddhist tradition; the monastery is thus also known as the Yongch'uk Ch'ongnim.

Udumbaragiri. A mountain in Sri Lanka and legendary abode of demons (P. yakkha; S. YAKsA), site of a monastery of forest-dwelling monks noted (according to the MahāvaMsatīkā) for their scholarship and piety; also known as Udumbarapabbata, Dhumarakkha, and Dimbulāgala. By the twelfth century CE, the Udumbaragiri monastery became the standard bearer of orthodoxy and played a central role in the monastic purifications of PARAKRĀMABĀHU I and his successors, Vijayabāhu III and Parakrāmabāhu II. The monastic reforms instituted by these three kings represented a watershed in Sinhalese Buddhist history, insofar as patterns of SAMGHA organization and saMgha-state relations were established that were to remain essentially unchanged from that period onward. These reforms were transmitted in stages to Burma (Myanmar) beginning in the twelfth century. In the fourteenth and fifteenth centuries, the Udumbaragiri monastery was again the fountainhead of a major THERAVĀDA revival that was propagated into the Thai kingdoms of AYUTHAYA, SUKHOTHAI, and Chiangmai and the Mon kingdom of PEGU.

underbrush ::: n. --> Shrubs, small trees, and the like, in a wood or forest, growing beneath large trees; undergrowth.

unfrequented ::: a. --> Rarely visited; seldom or never resorted to by human beings; as, an unfrequented place or forest.

untraveled ::: a. --> Not traveled; not trodden by passengers; as, an untraveled forest.
Having never visited foreign countries; not having gained knowledge or experience by travel; as, an untraveled Englishman.


Upāli. (T. Nye bar 'khor; C. Youboli; J. Upari; K. Ubari 優波離). Sanskrit and Pāli proper name of an ARHAT who was foremost among the Buddha's disciples in his knowledge of the monastic code of discipline (VINAYA). According to Pāli accounts, Upāli was a barber from the city of Kapilavatthu (S. KAPILAVASTU) and was in the service of the Sākiya (S. sĀKYA) princes who ruled there. Upāli accompanied Anuruddha (S. ANIRUDDHA) and his cousins when they decided to renounce the world and take ordination from the Buddha in Anupiyā grove. They handed him all their clothes and ornaments in preparation, but Upāli refused the gift, asking instead to be allowed to take ordination with them. Anuruddha and the others requested the Buddha to confer ordination on Upāli first so that their barber would always be senior to them and thus quell their pride in their noble birth. The Buddha refused Upāli's request to be allowed to retire to the forest to practice meditation in solitude, realizing that, while Upāli had the qualities to attain arhatship through that course, he would as a consequence neglect the study of dharma. Following the Buddha's advice, Upāli practiced insight (P. VIPASSANĀ; S. VIPAsYANĀ) and became an arhat without retiring to the forest, thus allowing the Buddha to teach him the entire VINAYAPItAKA. Upāli was frequently sought out to render decisions on matters of discipline, and he is frequently shown discussing with the Buddha the legal details of cases brought before him. Even during the Buddha's lifetime, monks frequently sought training in monastic discipline under Upāli; he was also regarded as a sympathetic guardian to monks facing difficulties. After the Buddha's demise, MAHĀKĀsYAPA chose Upāli to recite the vinaya at the first Buddhist council (SAMGĪTI; see COUNCIL, FIRST); ĀNANDA was chosen to recite the Buddha's sermons (SuTRA). A succession of vinaya masters descended from Upāli, including MOGGALIPUTTATISSA, leader of the third Buddhist council (see COUNCIL, THIRD). Upāli's low status as a barber is often raised as evidence that the Buddha accepted disciples from all classes and castes in society and that all were capable of becoming arhats.

upas ::: n. --> A tree (Antiaris toxicaria) of the Breadfruit family, common in the forests of Java and the neighboring islands. Its secretions are poisonous, and it has been fabulously reported that the atmosphere about it is deleterious. Called also bohun upas.
A virulent poison used in Java and the adjacent islands for poisoning arrows. One kind, upas antiar, is, derived from upas tree (Antiaris toxicaria). Upas tieute is prepared from a climbing plant (Strychnos Tieute).


usnea ::: n. --> A genus of lichens, most of the species of which have long, gray, pendulous, and finely branched fronds. Usnea barbata is the common bearded lichen which grows on branches of trees in northern forests.

Vajraputra. [alt. Vajrīputra] (T. Rdo rje mo'i bu; C. Fasheluofuduoluo; J. Batsujarahotsutara; K. Polsarabultara 伐闍羅弗多羅). The Sanskrit name of the eighth of the sixteen ARHAT elders (sOdAsASTHAVIRA), who were charged by the Buddha with protecting his dispensation until the advent of the next buddha, MAITREYA. He resides in Bolanu zhou (the Sanskrit transcription of a region said to translate into Chinese as "reverence"), with 1,100 disciples. In the Chinese tradition, Vajraputra is said to have been a hunter who kept the precept against killing after he was ordained. Once he attained arhatship, two lion cubs came to him in appreciation for his efforts to stop the killing of animals. Vajraputra constantly brought the two cubs with him wherever he went after that, thus earning the nickname "Laughing Lions Arhat." Not long after the Buddha's PARINIRVĀnA, Vajraputra is said to have attended a sermon ĀNANDA was delivering to some local villagers. As he listened to Ānanda speak, Vajraputra realized that Ānanda was not yet enlightened, and encouraged him to continue with his meditation deep in the forest. This goad was said to have been vital to Ānanda's spiritual growth. In CHANYUE GUANXIU's standard Chinese depiction, Vajraputra is portrayed with aquiline nose and deep-set eyes, sitting on a rock, his upper body bare, with both arms crossing over his left knee, and palms hanging down. He sits leaning slightly to the right, as if reading a sutra that sits next to him on the rock.

Vallabhacharya was born in the forest of Champaranya in 1479. At an early age he began traveling to propagate his doctrines, and at the court of Krishna-deva, king of Vijaya-nagara, succeeded so well in his controversies with the Saivas, according to the reports of his followers, that many Vaishnavas chose him as their chief. He then went to other parts of India, and finally settled at Benares, where he composed 17 works, the most important of which were commentaries on the Vedanta- and Mimansa-Sutras and another on the Bhagavata-Purana, on which this sect seems in the main to base their doctrines. He left 84 disciples. He taught a non-ascetic view of religion and deprecated all self-mortification as dishonoring the body which contained a portion of the supreme spirit. His emphasis on human affections and emotions seems at times to fringe closely the frontiers of licentiousness.

vana ::: forest, the forests or delightful growths of earth; delight, delightful, pleasure, enjoyment. [Ved.]

vanam pratibhayam sunyam jhillikagananaditam ::: a void and dreadful forest ringing with the crickets' cry. [Mahabharata 3.64.1]

Vanapatthasutta. (C. Lin jing; J. Ringyo; K. Im kyong 林經). In Pāli, the "Discourse on Forest Dwelling"; the seventeenth sutta in the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears as SuTRA nos. 107-108 in the Chinese translation of the MADHYAMĀGAMA); preached by the Buddha to a gathering of monks in the JETAVANA grove in the town of Sāvatthi (S. sRĀVASTĪ). The Buddha describes the suitable conditions for a monk to practice meditation. Should he find a place suitable for neither material support (e.g., alms food, robes, lodgings) nor meditation practice, he should abandon that place. Should he find a place suitable for material support but not practice, he should abandon that place also. Should he find a place suitable for meditation practice but not for support, he should remain there. Should he find a place suitable for material support and meditation practice, he should take up lifelong residence there.

vanaprastha. ::: a forest dweller; also the third stage of life in which, leaving home and children, the husband and wife dwell together in seclusion and contemplation as a preparation to taking sannyasa

vanaprastha (asrama) ::: [the third of the four asramas]: the forest stage; the period of the recluse or forest-dweller.

Vanaprastha: Forester; one who leads the third stage of life.

vana-prastha ::: vana = forest, prastha = abiding, dwelling; retired life. The third of four phases of life, in which one rises above one's worldly goals, and aspires to greater goals. One who is on this path is called vanaprasthi. (in some texts as wanaprastha or wanaprashta)

vanaspati ::: "lord of the woodland of delight"; the tree, lord of the forest, of the growths of the earth, the material existence, and lord of delight. [Ved.] ::: vanaspatin [accusative plural]

verderor ::: n. --> An officer who has the charge of the king&

verd ::: n. --> The privilege of cutting green wood within a forest for fuel.
The right of pasturing animals in a forest.
Greenness; freshness.


vert ::: n. --> Everything that grows, and bears a green leaf, within the forest; as, to preserve vert and venison is the duty of the verderer.
The right or privilege of cutting growing wood.
The color green, represented in a drawing or engraving by parallel lines sloping downward toward the right.


Vessantara. (S. Visvantara/VisvaMtara; T. Thams cad sgrol; C. Xudana; J. Shudainu/Shudaina; K. Sudaena 須大拏). Pāli name of a prince who is the subject of the most famous of all JĀTAKA tales; he was the BODHISATTVA's final existence before he took rebirth in TUsITA heaven, where he awaited the moment when he would descend into Queen MĀYĀ's womb to be born as Prince SIDDHĀRTHA and eventually become GAUTAMA Buddha. During his lifetime as Prince Vessantara, the bodhisattva (P. bodhisatta) fulfilled the perfection (P. pāramī; S. PĀRAMITĀ) of generosity (DĀNA; see also DĀNAPĀRAMITĀ). The story is found in Sanskrit in Āryasura's JĀTAKAMĀLĀ and Ksemendra's Avadānakalpalatā, with the same main features as in the Pāli version. The story enjoys its greatest popularity in Southeast Asia, so the Pāli version is described here. ¶ The bodhisattva was born as the crown prince of Sivirattha, the son of King SaNjaya and Queen Phusatī of the kingdom of Jetuttara. On the day of his birth, a white elephant named Paccaya was also born, who had the power to make rain. When Vessantara was sixteen, he married a maiden named Maddī, with whom he had a son and a daughter, Jāli and Kanhajinā. Once, when Kalinga was suffering a severe drought, brāhmanas from that kingdom requested that Vessantara give them his white elephant to alleviate their plight. Vessantara complied, handing over to them his elephant along with its accessories. The citizens of Jetuttara were outraged that he should deprive his own kingdom of such a treasure and demanded his banishment to the distant mountain of Vankagiri. His father, King SaNjaya, consented and ordered Vessantara to leave via the road frequented by highwaymen. Before his departure, Vessantara held a great almsgiving, in which he distributed seven hundred of every type of thing. Maddī insisted that she and her children accompany the prince, and they were transported out of the city on a grand carriage pulled by four horses. Four brāhmanas begged for his horses, which he gave. Gods then pulled his carriage until a brāhmana begged for his carriage. Thereafter, they traveled on foot. Along the way crowds gathered, some even offering their kingdoms for him to rule, so famous was he for his generosity. At Vankagiri, they lived in two hermitages, one for Vessantara and the other for his wife and children. These had been constructed for them by Vissakamma, architect of the gods. There, they passed four months until one day an old brāhmana named Jujaka arrived and asked for Jāli and Kanhajinā as slaves. Vessantara expected this to occur, so he sent his wife on an errand so that she would not be distressed at the sight of him giving their children away. Jujaka was cruel, and the children ran away to their father, only to be returned so that Vessantara's generosity could be perfected. When Maddī returned, she fainted at the news. Then, Sakka (sAKRA), king of the gods, assumed the form of a brāhmana and asked for Maddī; Vessantara gave his wife to the brāhmana. The earth quaked at the gift. Sakka immediately revealed his identity and returned Maddī, granting Vessantara eight boons. In the meantime, Jujaka, the cruel brāhmana, traveled to Jetuttara, where King SaNjaya bought the children for a great amount of treasure, including a seven-storied palace. Jujaka, however, died of overeating and left no heirs, so the treasure was returned to the king. Meanwhile, the white elephant was returned because the kingdom of Kalinga could not maintain him. A grand entourage was sent to Vankagiri to fetch Vessantara and Maddī, and when they returned amid great celebration they were crowned king and queen of Sivirattha. In order that Vessantara would be able to satisfy all who came for gifts, Sakka rained down jewels waist deep on the palace. When Vessantara died, he was born as a god in tusita heaven, where he awaited his last rebirth as Siddhattha Gotama, when he would become a buddha. ¶ As a depiction of the virtue of dāna, the story of Vessantara is one of the most important Buddhist tales in Thailand and throughout Southeast Asia and is depicted on murals throughout the region. Thai retellings of the Vessantara-Jātaka, known also as the Mahāchat, or "Great Jātaka," are found in the many Thai dialects and consist of thirteen chapters. The story is popular in Thailand's north and especially in the northeast, where virtually every monastery (excluding forest monasteries) holds a festival known as the Bun Phra Wet, usually in February or March, at which the entire story is recited in one day and one night. Laypeople assist in decorating their local monastery with trunks and branches of banana trees to represent the forest to which Vessantara was banished after giving away his kingdom's auspicious elephant. They also present offerings of flowers, hanging decorations, balls of glutinous rice, and money. The festival includes, among other things, a procession to the monastery that includes local women carrying long horizontal cloth banners on which the Vessantara story is painted. The merit earned by participating in the festival is linked to two beliefs: (1) that the participant will be reborn at the time of the future buddha, MAITREYA, known in Thai as Phra Si Ariya Mettrai (P. Ariya Metteyya), and (2) that the community, which remains primarily agricultural, will be blessed with sufficient rainfall.

vipassanā. In Pāli, "insight" (see also S. VIPAsYANĀ). Insight is defined as the direct intuition of the three marks (P. tilakkhana; S. TRILAKsAnA) of existence that characterize all phenomena: P. aniccā (S. ANITYATĀ) or impermanence, dukkha (S. DUḤKHA) or suffering, and anatta (S. ANĀTMAN) or nonself. Insight associated with the attainment of any of the eight noble paths and fruits (P. ariyamaggaphala; S. ĀRYAMĀRGAPHALA) or associated with the attainment of cessation (NIRODHASAMĀPATTI) is classified as supramundane (P. lokuttara; S. LOKOTTARA); that which is not associated with the noble paths and fruits is classified as mundane (P. lokiya; S. LAUKIKA). The classical commentarial paradigm pairs vipassanā with samatha (S. sAMATHA), or tranquillity, these two together being described as the two wings of Buddhist meditative cultivation (BHĀVANĀ). Vipassanā, when fully developed, leads to enlightenment (BODHI) and nibbāna (S. NIRVĀnA); samatha when fully developed leads to the attainment of JHĀNA (S. DHYĀNA), or meditative absorption, and the attainment of certain supranormal powers (P. abhiNNā; S. ABHIJNĀ). While the formal training in vipassanā meditation does not require the prior attainment of either jhāna or abhiNNā, the mind must nevertheless have achieved a modicum of pacification through "threshold concentration" (UPACĀRASAMĀDHI) as a prerequisite for successful vipassanā practice. The VISUDDHIMAGGA lists eighteen main types of vipassanāNāna (S. vipasyanājNāna), or insight knowledge, of (1) impermanence (aniccānupassanā), (2) suffering (dukkhānupassanā), (3) nonself (anattānupnupassanā), (4) aversion (nibbidānupassanā), (5) dispassion (virāgānupassanā), (6) extinction (nirodhānupassanā), (7) abandoning (patinissaggānupassanāā), (8) waning (khayānupassanā), (9) disappearing (vayānupassanā), (10) change (viparināmānupassanā), (11) signlessness (animittānupassanā), (12) wishlessness (apanihitānupassanā), (13) emptiness (suNNatānupassanā), (14) higher wisdom regarding phenomena (adhipaNNādhammavipassanā), (15) knowledge and vision that accords with reality (YATHĀBHuTAJNĀNADARsANA), (16) contemplation of danger (ādīnavānupassanā), (17) contemplation involving reflection (patisankhānupassanā), and (18) turning away (vivattanānupassanā). While the terms samatha and vipassanā do appear in sutta discussions of meditative training-although far more often in the later KHUDDAKANIKĀYA sections of the canon-they figure most prominently in the ABHIDHAMMA and the later commentarial literature. The systems of vipassanā training taught today are modern constructs that do not antedate late-nineteenth century Burma (see LEDI SAYADAW; MAHASI SAYADAW); they are, however, derived from, or at least inspired by, commentarial or scriptural precedents. Two of the most successful vipassanā organizations outside Asia are the Insight Meditation Society and the loosely knit group of centers teaching S. N. Goenka's vipassana meditation; the former originates with AJAHN CHAH BODHINĀnA (1917-1992) of the Thai forest tradition and the latter with the Burmese teacher U BA KHIN (1899-1971). See also YATHĀBHuTAJNĀNADARsANA.

Voodoo or Voodooism [from Fongbe dialect vodunu from vodu moral and religious life of the Fons of Dahomey] A definite system of African black magic or sorcery, including various types of necromantic practice. It reached the Americas with the African slaves brought from the West Coast, and in and around the Caribbean various degrees of the cult persist and constitute a recognized if little understood social feature in the history and life of the people. Especially significant in the original Fon religion are the principal temples in the sacred forests, with symbolic hieroglyphics on the walls, depicting the exploits of their kings, voodoo legends, etc., and explaining their belief in the unknowable god Meru (Great Master); this unmanifest god, too far removed from men for them to give to him any form, dealt with them through lesser gods and nature spirit, i.e., voodoo; the priestesses serving the temple in a secret cult with four degrees of initiation, and having passwords unknown to laymen; the cult of the snake or adder as the most primitive form of the religion. Such findings in voodoo history, however degraded in course of time and overlaid by beliefs and customs of cruder native tribes, have the basic elements of a hierarchic religion so enveloped in mystery as to indicate an origin far beyond the creative imagination of any people. Rather, here in strange temples of dark mystery, were the lingering echoes of some ancient wisdom teaching of those who were truly “as wise as serpents.” The least altered of the original system is probably the voodoo music with its solemn, insistent rhythm in the mood of prayer or an invocation. This rhythm persists, even when the ritual songs in Haiti are composed entirely of Creole words, or of a series of unintelligible sounds.

waldgrave ::: n. --> In the old German empire, the head forest keeper.

wald ::: n. --> A forest; -- used as a termination of names. See Weald.

walker ::: n. --> One who walks; a pedestrian.
That with which one walks; a foot.
A forest officer appointed to walk over a certain space for inspection; a forester. ::: v. t. --> A fuller of cloth.


weald ::: n. --> A wood or forest; a wooded land or region; also, an open country; -- often used in place names.

wilderness ::: v. t. --> A tract of land, or a region, uncultivated and uninhabited by human beings, whether a forest or a wide, barren plain; a wild; a waste; a desert; a pathless waste of any kind.
A disorderly or neglected place.
Quality or state of being wild; wildness.


wildgrave ::: n. --> A waldgrave, or head forest keeper. See Waldgrave.

wild ::: superl. --> Living in a state of nature; inhabiting natural haunts, as the forest or open field; not familiar with, or not easily approached by, man; not tamed or domesticated; as, a wild boar; a wild ox; a wild cat.
Growing or produced without culture; growing or prepared without the aid and care of man; native; not cultivated; brought forth by unassisted nature or by animals not domesticated; as, wild parsnip, wild camomile, wild strawberry, wild honey.


windfall ::: n. --> Anything blown down or off by the wind, as fruit from a tree, or the tree itself, or a portion of a forest prostrated by a violent wind, etc.
An unexpected legacy, or other gain.


Witches’ Sabbath [from Anglo-Saxon wicca from wit-ga seer, prophet; later, wizard, witch] A gathering of witches for the purpose of celebrating their orgies, one of the functions of which was dancing around a goat, undoubtedly a remnant of the ancient worship of Pan. Every race and people believed that witches conferred directly with the devil, “and some believe in it still. Thus the chief headquarters and place of meeting of all the witches in Russian is said to be the Bald Mountains (Lyssaya Gora), near Kief, and in Germany the Brocken, in the Harz Mountains. In old Boston, U. S. A., they met near the ‘Devil’s Pond,’ in a large forest which has now disappeared. At Salem, they were put to death almost at the will of the Church Elders, and in South Carolina a witch was burnt as late as 1865. In Germany and England they were murdered by Church and State in thousands, being forced to lie and confess under torture their participation in the ‘Witches’ Sabbath’ ” (TG 371).

wold ::: n. --> A wood; a forest.
A plain, or low hill; a country without wood, whether hilly or not.
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woodland ::: n. --> Land covered with wood or trees; forest; land on which trees are suffered to grow, either for fuel or timber. ::: a. --> Of or pertaining to woods or woodland; living in the forest; sylvan.

woodman ::: n. --> A forest officer appointed to take care of the king&

wood-note ::: n. --> A wild or natural note, as of a forest bird.

woodsman ::: n. --> A woodman; especially, one who lives in the forest.

woodsy ::: a. --> Of or pertaining to the woods or forest.

woodward ::: n. --> An officer of the forest, whose duty it was to guard the woods.

Wuzhensi. (悟眞寺). In Chinese, "Awakening to Truth Monastery"; located in the Wuzhen Valley of ZHONGNANSHAN near the capital of Chang'an (present-day Xi'an). The monastery is comprised of two compounds, known as the upper and lower monasteries. The upper monastery is also named Zhulinsi, or Bamboo Grove Monastery, because of the bamboo forest surrounding it. Wuzhen Monastery was founded by the Sui-dynasty Buddhist monk Jingye (564-616), who stayed there from 595 to 608. He was accompanied by other eminent monks including Huichao (546-622), a disciple of the TIANTAI master HUISI (515-568), and Facheng (563-640). The latter was instrumental in expanding the monastery by building the Huayan Hall and another hall to enshrine images of a hundred buddhas. He also inscribed Buddhist verses on cliffs surrounding the monastery and along its roads. Due to his efforts, Wuzhen monastery became renowned during the Tang dynasty for its majesty and became a favorite haunt of literati. Eminent SAN LUN ZONG monks such as HUIYUAN (523-592), Baogong (542-621), and Huiyin (539-629) also either resided here or were affiliated with the monastery. It was either at Wuzhensi or LONGCHISI that the HUAYAN master FAZANG (643-712), at the behest of the Ruizong emperor of Tang (r. 684-690, 710-712), is said to have famously performed a ritual to pray for snow in order to stave off a severe drought the region was experiencing. During the Song dynasty, the monastery was renamed CHONGFASI, or Monastery of the Esteemed Dharma.

Yoga (Sanskrit) Yoga Union; one of the six Darsanas or schools of philosophy of India, founded by Patanjali, but said to have existed as a distinct teaching and system of life before that sage. Yajnavalkya, a famous and very ancient sage of pre-Mahabharatan times, to whom the White Yajur-Veda, the Satapatha-Brahmana, and the Brihadaranyaka are attributed, is credited with inculcating the positive duty of religious meditation and retirement into the forests, and therefore is believed to have originated the yoga doctrine. Patanjali’s yoga, however, is more definite and precise as a philosophy, and imbodies more of the occult sciences than any of the extant works attributed to Yajnavalkya.

Young, Marguerite. Angel in the Forest. New York:

Zagreus as Dionysos is known as the god of many names, most of which refer to his twofold character as the suffering mortal Zagreus, and the immortal or reborn god-man. Many titles also refer to him as the mystic savior. He is the All-potent, the Permanent, the Life-blood of the World, the majesty in the forest, in fruit, in the hum of the bee, in the flowing of the stream, etc., the earth in its changes — the list runs on indefinitely, and is strikingly similar to the passage in which Krishna, the Hindu avatara, instructs Arjuna how he shall know him completely: “I am the taste in water, the light in the sun and moon,” etc. (BG ch 7).

Zetawun Pagoda. In Burmese, "Prince Jeta's Grove" (P. JETAVANA); regarded as the oldest shrine in Sagaing. Zetawun Pagoda commemorates the Buddha's legendary first visit to Burma (Myanmar) in the company of ĀNANDA. According to tradition, the site was occupied by ninety-nine ogres (Burmese, bilu), the leader of whom was named Zeta. When they encountered the Buddha and Ānanda, the ogres welcomed them and, in return for their piety, the Buddha preached the dharma to them for seven days. All ninety-nine ogres became stream-enterers (P. sotāpanna; S. SROTAĀPANNA) while listening to these sermons. The Zetawun Pagoda purportedly contains the lower robe or waist cloth (P. antaravāsaka; S. ANTARVĀSAS) of the Buddha, which he is said to have presented to the ogres upon their entreaty to leave a token of his visit as an object of worship. The name Zetawun honors the ogre chief Zeta and recalls the fact that at the time of the Buddha's visit this spot was covered by forests (Burmese, wun). To commemorate the spiritual attainment of the ogres, the village that grew up around the site became known as Thotapan Ywa or Sotāpanna Village. An annual pagoda festival is held in the village on the new moon day of the Burmese month of Waso (July-August). Adjacent to the Zetawun can also be found an ordination hall said to have been established by the Mon saint, Shin Arahan.

Zimen jingxun. (J. Shimon kyokun/Shimon keikun; K. Ch'imun kyonghun 緇門警訓). In Chinese, "Admonitions for Those in the Dark-(Robed) School"; an important Buddhist primer, in nine rolls, compiled in 1313 by the CHAN monk YONGZHONG (d.u.) in the LINJI ZONG lineage of ZHONGFENG MINGBEN. Yongzhong's text is an expansion of an earlier one-roll primer entitled Zilin baoxun ("Precious Admonitions to the Forest of the Dark-[Robed]"), by the Song-dynasty monk Zexian (d.u.). In 1474, the monk Rujin (d.u.) of the monastery of Zhenrusi added some additional work of his own to Yongzhong's text and published the compilation as Zimen jingxun, in a total of ten rolls. The text contains 170 anecdotes, instructions, admonitions, and suggestions to neophytes, derived from eminent monks who lived between the Northern Song and the Ming dynasties. The author admonishes Chan students to observe the Buddhist precepts and to exert themselves in the study of Buddhism. Citing such Confucian classics as the Lunyu ("Analects of Confucius") and the Shijing ("Book of Poetry"), Yongzhong admonishes students to be diligent in their learning, even encouraging them to study Confucianism and Daoism in order better to promote Buddhism, just as ancient eminent masters had done. He provides several masters' detailed instructions on Chan meditation, including proper physical posture, and offers instructions on the proper way of reading Buddhist scriptures. Finally, Yongzhong includes the instructions of many renowned Chan masters, as conveyed in their sermons (SHANGTANG) and letters (SHUZHUANG). Rujin's edition of Yongzhong's work continues to be widely used today to instruct novices and neophytes. In Korea, Yongzhong's nine-roll version has been republished several times since T'AEGO POU (1301-1381) imported it to the peninsula during the Koryo period.

Zuphlas—in ritual magic, a genius of forests; in the zodiac [Rf. Camfield, A Theological Dis-

zygenid ::: n. --> Any one of numerous species of moths of the family Zygaenidae, most of which are bright colored. The wood nymph and the vine forester are examples. Also used adjectively.



QUOTES [46 / 46 - 1500 / 4623]


KEYS (10k)

   9 Ogawa
   6 Sri Ramakrishna
   6 Sri Aurobindo
   2 Sri Ramana Maharshi
   2 Sri Ramana Maharshi
   1 WangAnShih
   1 TheMidnightGospel
   1 Terry Pratchett
   1 Saint Thérèse de Lisieux
   1 Ramakrishna
   1 Ralph Waldo Emerson
   1 Mary Oliver
   1 Manyoshu
   1 Joseph Campbell
   1 John Muir
   1 Ikkyu
   1 George Carlin
   1 Friedrich Nietzsche
   1 Dhammapada
   1 Dante
   1 Buson
   1 Book of Golden Precepts
   1 Annie Dillard
   1 Swami Vivekananda
   1 Santoka Taneda
   1 Kobayashi Issa

NEW FULL DB (2.4M)

   41 Mehmet Murat ildan
   39 C S Forester
   32 Erin Hunter
   23 Forest Whitaker
   22 Anonymous
   17 Ralph Waldo Emerson
   15 Terry Pratchett
   15 Haruki Murakami
   14 Henry David Thoreau
   14 DeForest Kelley
   14 A A Milne
   11 Friedrich Nietzsche
   9 DeForest Soaries
   8 Ursula K Le Guin
   8 Neil Gaiman
   8 Kelley Armstrong
   8 John Muir
   7 Sun Tzu
   7 Nathaniel Hawthorne
   7 Gautama Buddha

1:into something better. ~ Mary Oliver, Sleeping In The Forest,
2:The clearest way into the Universe is through a forest wilderness. ~ John Muir,
3:What if I fell in a forest: would a tree hear? ~ Annie Dillard, Pilgrim at Tinker creek,
4:There's a child in the forest! He plays a flute you can hear with your heart ears. ~ TheMidnightGospel,
5:Thinking of nothing I walk among A forest of withered trees. ~ Santoka Taneda, 1882-1940,
6:I cannot rightly tell how I entered that forest, I was so full of sleep at the moment when I left the true way. ~ Dante,
7:The mind, the forest, and the quiet place are the three places for meditation. ~ Sri Ramakrishna,
8:migrating birds
flocking in the
temple forest
~ Buson, @BashoSociety
9:The depth of the heart, the retired corner, and the forest are the three places for meditation. ~ Sri Ramakrishna,
10:moonlight from
a tree's shadow
forest walk
~ Ogawa, @BashoSociety
11:last of the cicadas
in the forest
dark moon
~ Ogawa, @BashoSociety
12:what is the heart?
wind in the forest
in a forgotten painting
~ Ikkyu, @BashoSociety
13:midnight in a
forest of dreams
moon viewing
~ Ogawa, @BashoSociety
14:a moonlit hideout
in the pine forest's
shadow
~ Ogawa, @BashoSociety
15:the wind through
the forest among
the trees
~ Ogawa, @BashoSociety
16:the moon sails
down the river of heaven
into a forest of stars
~ Manyoshu, @BashoSociety
17:Whether you continue in the household or renounce it and go to the forest your mind haunts you. ~ Sri Ramana Maharshi,
18:a bonfire
in the deep forest
naked souls dancing
~ Ogawa, @BashoSociety
19:unknown lights
in an autumn forest
a fox's wedding
~ Ogawa, @BashoSociety
20:The network of words is a big forest; it is the cause of a curious wandering of the mind. ~ Swami Vivekananda, Bhakti-Yoga,
21:the bright sun
touching my face
walking in the forest
~ Ogawa, @BashoSociety
22:A witch ought never be frightened in the darkest forest, because she should be sure that the most terrifying thing in the forest was her.
   ~ Terry Pratchett,
23:Renunciation is always in the mind, not in going to the forest or solitary places, or giving up one's duties. ~ Sri Ramana Maharshi,
24:when all thoughts
are exhausted I escape
into the forest and gather
~ Ogawa, @BashoSociety
25:a hot bath in
a secluded house
cicadas in the forest
~ Kobayashi Issa, @BashoSociety
26:Samadhi forest has a host. The abbot, and I'm the guest. Host and guest, we each other have our own mind. But they're both quiet as the same mountain peak. ~ WangAnShih, 1021-1086,
27:Indeed, I am a forest and a night of dark trees: but he who is not afraid of my darkness will also find rose slopes under my cypresses. ~ Friedrich Nietzsche, Thus Spoke Zarathustra,
28:Whether the God-realized dwells in the bustle of the world, or in the solitude of the forest, nothing can ever contaminate him again. ~ Sri Ramakrishna,
29:The violent and hungry hounds of pain
Travelled through his body biting as they passed ~ Sri Aurobindo, Savitri, Death in the Forest,
30:The tinkling pace of a long caravan
It seemed at times, or a vast forest's hymn,
The solemn reminder of a temple gong, ~ Sri Aurobindo, Savitri, The World-Soul,
31:A matted forest-head invaded heaven
As if a blue-throated ascetic peered
From the stone fastness of his mountain cell ~ Sri Aurobindo, Savitri, The Destined Meeting-place,
32:In the man who keeps no watch over his conduct, desire extends itself like a creeper. It wanders hither and thither like the monkey running in the forest after a fruit. ~ Dhammapada, the Eternal Wisdom
33:There is no help in changing your environment. The obstacle is the mind, which must be overcome, whether at home or in the forest. If you can do it in the forest, why not in the home? Therefore, why change the environment? ~ Sri Ramana Maharshi,
34:Don't sit idle simply because your spiritual consciousness has been awakened a little. Go forward. Beyond the forest of sandalwood there are other and more valuable things-silver-mines, gold-mines, and so on. ~ Sri Ramakrishna,
35:They thought that it would be a disgrace to go forth as a group. Each entered the forest at a point that he himself had chosen, where it was darkest and there was no path. If there is a path it is someone else's path and you are not on the adventure. ~ Joseph Campbell, The Hero's Journey,
36:Ascetic voices called of lonely seers
On mountain summits or by river banks
Or from the desolate heart of forest glades
Seeking heaven's rest or the spirit's worldless peace, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
37:As one about to die
Looks back upon the sunlit fields of life
Where he too ran and sported with the rest,
Lifting his head above the huge dark stream
Into whose depths he must for ever plunge. ~ Sri Aurobindo, Savitri, Death in the Forest,
38:And throngs of blue-black clouds crept through the sky
And rain fled sobbing over the dripping leaves
And storm became the forest's titan voice. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
39:You busy yourself with five different things, but I have one ideal only. I do not enjoy anything but God. This is what God has ordained for me. (Smiling) There are different trees in the forest, some shooting up with one trunk and others spreading out with five branches. (All smile.) ~ Sri Ramakrishna,
40:Every sixty seconds, thirty acres of rain forest are destroyed in order to raise beef for fast-food restaurants that sell it to people, giving them strokes and heart attacks, which raise medical costs and insurance rates, providing insurance companies with more money to invest in large corporations that branch out further into the Third World so they can destroy more rain forests. ~ George Carlin,
41:If iron is once changed to gold by the touch of the philosopher's stone, it may be kept in the earth or thrown into a mass of ordure, but always it will be gold and can never go back to its first condition. So is it with him whose heart has touched, were it but a single time, the feet of the Almighty; let him dwell amidst the tumult of the world or in the solitude of the forest, by nothing can he again be polluted. ~ Ramakrishna, the Eternal Wisdom
42:The last thing that you remember is standing before the wizard Lakmir as he gestured wildly and chanted in an archaic tongue. Now you find yourself staring at an entryway which lies at the edge of a forest. The Druid's words still ring in your ears: "Within the walls of the Castle Shadowgate lies your quest. If the prophecies hold true, the dreaded Warlock Lord will use his dark magic to raise the Behemoth, the deadliest of the Titans, from the depths of the earth. You are the seed of prophecy, the last of the line of kings, and only you can stop the Warlock Lord from darkening our world FOREVER. Fare thee well. ~ Shadowgate,
43:I met a lot of things on the way that astonished me. Tom Bombadil I knew already; but I had never been to Bree. Strider sitting in the corner at the inn was a shock, and I had no more idea who he was than had Frodo. The Mines of Moria had been a mere name; and of Lothloriene no word had reached my mortal ears till I came there. Far away I knew there were the Horselords on the confines of an ancient Kingdom of Men, but Fanghorn Forest was an unforeseen adventure. I had never heard of the House of Eorl nor of the Stewards of Gondor. Most disquieting of all, Saruman had never been revealed to me, and I was as mystefied as Frodo at Gandalf's failure to appear on September 22. ~ J.R.R. Tolkien, in a letter to W.H. Auden, June 7, 1955"
44:In ancient times the disciple had to undergo severe tests to prove his ability for initiation. Here we do not follow that method. Apparently there is no test and no trial. But if you see the truth, you will find that here it is much more difficult. There the disciple knew that he was undergoing a period of trial and after he had passed through some outward tests, he was taken in. But here you have to face life and you are watched at every moment. It is not only your outer actions that count. Each and every thought and inner movement is seen, every reaction is noticed. It is not what you do in the solitude of the forest, but what you do in the thick of the battle of life that is important.
   Are you ready to submit yourself for such tests? Are you ready to change yourself completely? You will have to throw off your ideas, ideals, values, interests and opinions. Everything will have to be learnt anew. If you are ready for all this, then take a plunge; otherwise don't try to step in. ~ The Mother, Words Of The Mother II,
45:The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana. ~ Sri Aurobindo,
46:Part 1 - Departure
1. The Call to Adventure ::: This first stage of the mythological journey-which we have designated the "call to adventure"-signifies that destiny has summoned the hero and transferred his spiritual center of grav­ ity from within the pale of his society to a zone unknown. This fateful region of both treasure and danger may be variously represented: as a distant land, a forest, a kingdom underground, beneath the waves, or above the sky, a secret island, lofty mountaintop, or profound dream state; but it is always a place of strangely fluid and polymorphous beings, unimaginable torments, superhuman deeds, and impossible delight. The hero can go forth of his own volition to accomplish the adventure, as did Theseus when he arrived in his father's city, Athens, and heard the horrible history of the Minotaur; or he may be carried or sent abroad by some benign or malignant agent, as was Odysseus, driven about the Mediterranean by the winds of the angered god, Poseidon. The adventure may begin as a mere blunder, as did that of the princess of the fairy tale; or still again, one may be only casually strolling, when some passing phenomenon catches the wandering eye and lures one away from the frequented paths of man. Examples might be multiplied, ad infinitum, from every corner of the world. ~ Joseph Campbell, The Hero with a Thousand Faces,

*** WISDOM TROVE ***

1:Don't carry logs into the forest. ~ horace, @wisdomtrove
2:You can't see the forest for the trees. ~ nicholas-sparks, @wisdomtrove
3:Your head is a living forest full of songbirds. ~ e-e-cummings, @wisdomtrove
4:Upon four-legged forest clouds the cowboy angel rides ~ bob-dylan, @wisdomtrove
5:The unwaking world was as hushed as a deep forest. ~ haruki-murakami, @wisdomtrove
6:The clearest way into the Universe is through a forest wilderness. ~ john-muir, @wisdomtrove
7:Corneille is to Shakespeare as a clipped hedge is to a forest. ~ samuel-johnson, @wisdomtrove
8:A spark can set a whole forest on fire. Just a spark. Save it. ~ charles-bukowski, @wisdomtrove
9:If you tell a joke in the forest, but nobody laughs, was it a joke? ~ steven-wright, @wisdomtrove
10:When the ax came into the forest the trees said the handle is one of us. ~ alice-walker, @wisdomtrove
11:and the whole forest would give itself up to jollification for weeks on end. ~ c-s-lewis, @wisdomtrove
12:I like to take a toothpick and throw it in the forest and say "You're home!" ~ mitch-hedberg, @wisdomtrove
13:Strange indeed is the attraction of the forest for the minds of men. ~ robert-louis-stevenson, @wisdomtrove
14:Swift as the wind. Quiet as the forest. Conquer like the fire. Steady as the mountain ~ sun-tzu, @wisdomtrove
15:The Road to Emmaus : Pilgrimage as a Way of Life by Jim Forest, (p. 61), 2007. ~ teresa-of-avila, @wisdomtrove
16:Genius unexerted is no more genius than a bushel of acorns is a forest of oaks. ~ henry-ward-beecher, @wisdomtrove
17:We must not always talk in the market-place of what happens to us in the forest. ~ nathaniel-hawthorne, @wisdomtrove
18:An orchid in a deep forest sends out its fragrance even if no one is around to appreciate it. ~ confucius, @wisdomtrove
19:There is something nobly simple and pure in a taste for the cultivation of forest trees. ~ washington-irving, @wisdomtrove
20:By itself life is immensely creative. A seed, in course of time, becomes a forest. ~ sri-nisargadatta-maharaj, @wisdomtrove
21:Once I thought that Lake Forest was the most glamorous place in the world. Maybe it was. ~ f-scott-fitzgerald, @wisdomtrove
22:How can a deer tell when a leaf falls silent in the forest? She hears it breathing differently. ~ richard-bach, @wisdomtrove
23:A true forest is not merely a storehouse full of wood, but, as it were, a factory of wood. ~ theodore-roosevelt, @wisdomtrove
24:If a tree falls in the forest and no one is around to see it, do the other trees make fun of it? ~ steven-wright, @wisdomtrove
25:I was once walking through the forest alone. A tree fell right in front of me - and I didn't hear it. ~ steven-wright, @wisdomtrove
26:If writing novels is like planting a forest, then writing short stories is more like planting a garden. ~ haruki-murakami, @wisdomtrove
27:“Religious awe is the same organic thrill which we feel in a forest at twilight, or in a mountain gorge.” ~ william-james, @wisdomtrove
28:Always watch where you are going. Otherwise, you may step on a piece of the Forest that was left out by mistake. ~ a-a-milne, @wisdomtrove
29:You can't stay in your corner of the forest waiting for others to come to you. You have to go to them sometimes. ~ a-a-milne, @wisdomtrove
30:To make knowledge productive, we will have to learn to see both forest and tree. We will have to learn to connect. ~ peter-drucker, @wisdomtrove
31:In a forest of a hundred thousand trees, no two leaves are alike. And no two journeys along the same path are alike. ~ paulo-coelho, @wisdomtrove
32:The mountains, the forest, and the sea, render men savage; they develop the fierce, but yet do not destroy the human. ~ victor-hugo, @wisdomtrove
33:Not just beautiful, though&
34:We live in a world where money is necessary. You can't just go out and roam the forest and the cities, at least in America. ~ frederick-lenz, @wisdomtrove
35:When the oak is felled the whole forest echoes with it fall, but a hundred acorns are sown in silence by an unnoticed breeze. ~ thomas-carlyle, @wisdomtrove
36:One might say I have decided to marry the silence of the forest. The sweet dark warmth of the whole world will have to be my wife. ~ thomas-merton, @wisdomtrove
37:But, of course, it isn't really Good-bye, because the Forest will always be there... and anybody who is Friendly with Bears can find it. ~ a-a-milne, @wisdomtrove
38:I laugh when I hear that the fish in the water is thirsty. You wander restlessly from forest to forest while the Reality is within your own dwelling. ~ kabir, @wisdomtrove
39:And I say also this. I do not think the forest would be so bright, nor the water so warm, nor love so sweet, if there were no danger in the lakes. ~ c-s-lewis, @wisdomtrove
40:A forest ecology is a delicate one. If the forest perishes, its fauna may go with it. The Athshean word for world is also the word for forest. ~ ursula-k-le-guin, @wisdomtrove
41:When you write a book, you spend day after day scanning and identifying the trees. When you’re done, you have to step back and look at the forest. ~ stephen-king, @wisdomtrove
42:Get excited and enthusiastic about your own dream. This excitement is like a forest fire - you can smell it, taste it, and see it from a mile away. ~ denis-waitley, @wisdomtrove
43:Every child can remember laying his head in the grass, staring into the infinitesimal forest and seeing it grow populous with fairy armies. ~ robert-louis-stevenson, @wisdomtrove
44:I love the season well When forest glades are teeming with bright forms, Nor dark and many-folded clouds foretell The coming of storms. ~ henry-wadsworth-longfellow, @wisdomtrove
45:The career of a sage is of two kinds: He is either honoured by all in the world, Like a flower waving its head, Or else he disappears into the silent forest. ~ lao-tzu, @wisdomtrove
46:Wherever they go, and whatever happens to them on the way, in that enchanted place on the top of the forest, a little boy and his Bear will always be playing. ~ a-a-milne, @wisdomtrove
47:To describe the overwhelming life of a tropical forest just in terms of inert biochemistry and DNA didn't seem to give a very full picture of the world. ~ rupert-sheldrake, @wisdomtrove
48:Of all formal things in the world, a clipped hedge is the most formal; and of all the informal things in the world, a forest tree is the most informal. ~ henry-ward-beecher, @wisdomtrove
49:He who would study nature in its wildness and variety, must plunge into the forest, must explore the glen, must stem the torrent, and dare the precipice. ~ washington-irving, @wisdomtrove
50:But I'll tell you what hermits realize. If you go off into a far, far forest and get very quiet, you'll come to understand that you're connected with everything. ~ alan-watts, @wisdomtrove
51:There is no description, no image in any book that is capable of replacing the sight of real trees, and all of the life to be found around them in a real forest. ~ maria-montessori, @wisdomtrove
52:When you meditate, go into the solitude of a forest, or a quiet corner, and enter into the chamber of your heart. And always keep your power of discrimination awake. ~ sri-ramakrishna, @wisdomtrove
53:If you're in a forest, the quality of the echo is very strange because echoes back off so many surfaces of all those trees that you get this strange, itchy ricochet effect. ~ brian-eno, @wisdomtrove
54:For the forest takes away from you all excuse to die. There is nothing here to cabin or thwart your free desires. Here all impudences of the brawling world reach you no more. ~ robert-louis-stevenson, @wisdomtrove
55:In the old days, Zen was not really practiced so much in a monastery. The Zen Master usually lived up on a top of the mountain or the hill or in the forest or sometimes in the village. ~ frederick-lenz, @wisdomtrove
56:And after we returned to the savannahs and abandoned the trees, did we long for those great graceful leaps and ecstatic moments of weightlessness in the shafts of sunlight of the forest roof? ~ carl-sagan, @wisdomtrove
57:In one sheet of paper, we see everything else, the cloud, the forest, the logger. I am, therefore you are. You are, therefore I am. That is the meaning of the word "interbeing." We interare. ~ thich-nhat-hanh, @wisdomtrove
58:Owl,' said Rabbit shortly, &
59:Here is a little forest Whose leaf is ever green; Here is a brighter garden, Where not a frost has been; In its unfading flowers I hear the bright bee hum; Prithee, my brother, Into my garden come! ~ emily-dickinson, @wisdomtrove
60:Oh, I don’t mean you’re handsome, not the way people think of handsome. Your face seems kind. But your eyes - they’re beautiful. They’re wild, crazy, like some animal peering out of a forest on fire. ~ charles-bukowski, @wisdomtrove
61:Why use up the forests which were centuries in the making and the mines which required ages to lay down, if we can get the equivalent of forest and mineral products in the annual growth of the hemp fields? ~ henry-ford, @wisdomtrove
62:When campaigning, be swift as the wind; in leisurely march, majestic as the forest; in raiding and plundering, like fire; in standing, firm as the mountains. As unfathomable as the clouds, move like a thunderbolt. ~ sun-tzu, @wisdomtrove
63:Mankind was never so happily inspired as when it made a cathedral: a thing as simple and specious as a statue to the first glance, and yet on examination, as lively and interesting as a forest in detail. ~ robert-louis-stevenson, @wisdomtrove
64:See yonder fire! It is the moon slow rising o'er the eastern hill. It glimmers on the forest tips, and through the dewy foliage drips In little rivulets of light, and makes the heart in love with night. ~ henry-wadsworth-longfellow, @wisdomtrove
65:As musician, Nature is maestro to ten thousand bird songs, chirping crickets, howl and roar of wild beasts, buzz of insects, trumpeting of elephants, organ music of the surf&
66:Be true to Love. Do not betray Her.  Then, on the day  that the forest of the mind bursts into flames, you will not run.  You will remain silent and still;  for this is when Love bears  Her sweetest fruit:  untouched Presence. ~ mooji, @wisdomtrove
67:It was a drowsy summer afternoon, and the Forest was full of gentle sounds, which all seemed to be saying to Pooh, &
68:It is not so much for its beauty that the forest makes a claim upon men's hearts, as for that subtle something, that quality of air that emanation from old trees, that so wonderfully changes and renews a weary spirit. ~ robert-louis-stevenson, @wisdomtrove
69:You enter the forest at the darkest point, where there is no path. Where there is a way or path, it is someone else's path. You are not on your own path. If you follow someone else's way, you are not going to realize your potential. ~ joseph-campbell, @wisdomtrove
70:Fertile plains, every foot of them tilled, are of the first necessity; but great natural playgrounds of mountain, forest, cliff-walled lake, and brawling brook are also necessary to the full and many-sided development of a fine race. ~ theodore-roosevelt, @wisdomtrove
71:The forest is the first cathedral. I felt that from the time I was a child. I credit my mother with that. I used to think it came from her Native-American side. Whichever it was, she instinctively connected with nature, and taught me that. ~ alice-walker, @wisdomtrove
72:Let us not get so busy or live so fast that we can't listen to the music of the meadow or the symphony that glorifies the forest. Some things in the world are far more important than wealth; one of them is the ability to enjoy simple things. ~ dale-carnegie, @wisdomtrove
73:When we have become free, we need not go mad and throw up society and rush off to die in the forest or the cave; we shall remain where we were but we shall understand the whole thing. The same phenomena will remain but with a new meaning. ~ swami-vivekananda, @wisdomtrove
74:At this moment, you are seamlessly flowing with the cosmos. There is no difference between your breathing and the breathing of the rain forest, between your bloodstream and the world’s rivers, between your bones and the chalk cliffs of Dover.    ~ deepak-chopra, @wisdomtrove
75:He told them tales of bees and flowers, the ways of trees, and the strange creatures of the Forest, about the evil things and the good things, things friendly and things unfriendly, cruel things and kind things, and secrets hidden under brambles. ~ j-r-r-tolkien, @wisdomtrove
76:Love, unconquerable, Waster of rich men, keeper Of warm lights and all-night vigil In the soft face of a girl: Sea-wanderer, forest-visitor! Even the pure immortals cannot escape you, And mortal man, in his one day's dusk, Trembles before your glory. ~ sophocles, @wisdomtrove
77:My dearest life, I know you are not mine forever; but do love me even if it's for this moment. After that I shall vanish into the forest where you cast me, I won't ask anyone for anything again. Give me something that can last me till I die. ~ rabindranath-tagore, @wisdomtrove
78:The immediate need for education and practice in using our natural resources of soil, forest, water, wildlife and areas of inspirational beauty to the best advantage of all, for this generation and others to come, is again apparent to every observant citizen. ~ walt-disney, @wisdomtrove
79:Even in the obscure vast history of a planet the time it takes to make a forest counts. It takes a while. And not every planet can do it; it is no common effect, that tangling of the sun's first cool light in the shadow and complexity of innumberable wind-stirred branches. ~ ursula-k-le-guin, @wisdomtrove
80:The forest is the first cathedral. I felt that from the time I was a child. I credit my mother with that. I used to think it came from her Native-American side. Whichever it was, she instinctively connected with nature, and taught me that. Church just could not hold my spirit. ~ alice-walker, @wisdomtrove
81:It rasped her, though, to have stirring about in her this brutal monster! to hear twigs cracking and feel hooves planted down in the depths of that leaf-encumbered forest, the soul; never to be content quite, or quite secure, for at any moment the brute would be stirring, this hatred. ~ virginia-woolf, @wisdomtrove
82:The white face of the winter day came sluggishly on, veiled in a frosty mist; and the shadowy ships in the river slowly changed to black substances; and the sun, blood-red on the eastern marshes behind dark masts and yards, seemed filled with the ruins of a forest it had set on fire. ~ charles-dickens, @wisdomtrove
83:Here the whole world (stars, water, air, And field, and forest, as they were Reflected in a single mind) Like cast off clothes was left behind In ashes, yet with hopes that she, Re-born from holy poverty, In lenten lands, hereafter may Resume them on her Easter Day." (Epitaph for Joy Gresham) ~ c-s-lewis, @wisdomtrove
84:The silence of the forest is my bride and the sweet dark warmth of the whole world is my love, and out of the heart of that dark warmth comes the secret that is heard only in silence, but it is the root of all the secrets that are whispered by all the lovers in their beds all over the world. ~ thomas-merton, @wisdomtrove
85:Critics are a kind of freebooters in the republic of letters&
86:I often find that people confuse inner peace with some sense of insensibility whenever something goes wrong. In such cases inner peace is a permit for destruction: The unyielding optimist will pretend that the forest is not burning either because he is too lazy or too afraid to go and put the fire out. ~ criss-jami, @wisdomtrove
87:When we were on acid, we would go into the woods, because there was less chance that you would run into an authority figure. But we ran into a bear. My friend Duane was there, raising his right hand, swearing to help prevent forest fires. He told me, "Mitchell, Smokey is way more intense in person!" ~ mitch-hedberg, @wisdomtrove
88:When your tongue is silent, you can rest in the silence of the forest. When your imagination is silent, the forest speaks to you. It tells you of its unreality and of the Reality of God. But when your mind is silent, then the forest suddenly becomes magnificently real and blazes transparently with the Reality of God. ~ thomas-merton, @wisdomtrove
89:. . . The books we need are the kind that act upon us like a misfortune, that make us suffer like the death of someone we love more than ourselves, that make us feel as though we were on the verge of suicide, or lost in a forest remote from all human habitation-a book should serve as an axe for the frozen sea within us. ~ franz-kafka, @wisdomtrove
90:The natural alone is permanent. Fantastic idols may be worshipped for a while; but at length they are overturned by the continual and silent progress of Truth, as the grim statues of Copan have been pushed from their pedestals by the growth of forest-trees, whose seeds were sown by the wind in the ruined walls. ~ henry-wadsworth-longfellow, @wisdomtrove
91:She also considered very seriously what she would look like in a little cottage in the middle of the forest, dressed in a melancholy gray and holding communion only with the birds and trees; a life of retirement away from the vain world; a life into which no man came. It had its attractions, but she decided that gray did not suit her. ~ a-a-milne, @wisdomtrove
92:Cultivate your own capabilities, your own style. Appreciate the members of your family for who they are, even though their outlook or style may be miles different from yours. Rabbits don't fly. Eagles don't swim. Ducks look funny trying to climb. Squirrels don't have feathers. Stop comparing. There's plenty of room in the forest. ~ charles-r-swindoll, @wisdomtrove
93:The old grey donkey, Eeyore stood by himself in a thistly corner of the Forest, his front feet well apart, his head on one side, and thought about things. Sometimes he thought sadly to himself, "Why?" and sometimes he thought, "Wherefore?" and sometimes he thought, "Inasmuch as which?" and sometimes he didn't quite know what he was thinking about. ~ a-a-milne, @wisdomtrove
94:Deep grief sometimes is almost like a specific location, a coordinate on a map of time. When you are standing in that forest of sorrow, you cannot imagine that you could ever find your way to a better place. But if someone can assure you that they themselves have stood in that same place, and now have moved on, sometimes this will bring hope ~ elizabeth-gilbert, @wisdomtrove
95:The world was so beautiful when regarded like this, without searching, so simply, in such a childlike way. Moons and stas were beautiful, beautiful were bank and stream, forest and rocks, goat and gold-bug, flower and butterfly. So lovely, so delightful to go through the world this way, so like a child, awake, open to what is near, without distrust. ~ hermann-hesse, @wisdomtrove
96:Every day we make our way through a moral forest, along pathways ever branching. Often we get lost. When the array of paths before us is so perplexing that we can't make a choice, or won't, we can hope that we will be given a sign to guide us. A reliance on signs, however, can lead to the evasion of all moral obligations, and thus earn a terrible judgment. ~ dean-koontz, @wisdomtrove
97:What greater delight and wonder can there be than to leave the straight lines of personality and deviate into these footpaths that lead beneath brambles and thick tree trunks into the heart of the forest where live those wild beasts, our fellow men? That is true: to escape is the greatest of pleasures; street haunting in winter the greatest of adventures. ~ virginia-woolf, @wisdomtrove
98:I foresee the time when industry shall no longer denude the forests which require generations to mature, nor use up the mines which were ages in making, but shall draw its raw material largely from the annual produce of the fields. I am convinced that we shall be able to get out of yearly crops most of the basic materials which we now get from forest and mine. ~ henry-ford, @wisdomtrove
99:We do not know our own souls, let alone the souls of others. Human beings do not go hand in hand the whole stretch of the way. There is a virgin forest in each; a snowfield where even the print of birds' feet is unknown. Here we go alone, and like it better so. Always to have sympathy, always to be accompanied, always to be understood would be intolerable. ~ virginia-woolf, @wisdomtrove
100:A wild boar was sharpening his tusks upon the trunk of a tree in the forest when a fox came by and asked, Why are you doing that, pray? The huntsmen are not out today and there are no other dangers at hand that I can see. True, my friend, replied the Boar, but the instant my life is in danger, I shall need to use my tusks. There will be no time to sharpen them then. ~ aesop, @wisdomtrove
101:There is something nobly simple and pure in a taste for the cultivation of forest trees. It argues, I think, a sweet and generous nature to have his strong relish for the beauties of vegetation, and this friendship for the hardy and glorious sons of the forest. He who plants a tree looks forward to future ages, and plants for posterity. Nothing could be less selfish than this. ~ washington-irving, @wisdomtrove
102:In every forest, on every farm, in every orchard on earth, it's what's under the ground that creates what's above the ground. That's why placing your attention on the fruits that you have already grown is futile. You cannot change the fruits that are already hanging on the tree. You can, however, change tomorrow's fruits. But to do so, you will have to dig below the ground and strengthen the roots. ~ t-harv-eker, @wisdomtrove
103:This is the forest primeval. The murmuring pines and the hemlocks, Bearded with moss, and in garments green, indistinct in the twilight, Stand like Druids of eld, with voices sad and prophetic, Stand like harpers hoar, with beards that rest on their bosoms. Loud from its rocky caverns, the deep-voiced neighboring ocean Speaks, and in accents disconsolate answers the wail of the forest. ~ henry-wadsworth-longfellow, @wisdomtrove
104:Walden - all his books, indeed - are packed with subtle, conflicting, and very fruitful discoveries. They are not written to prove something in the end. They are written as the Indians turn down twigs to mark their path through the forest. He cuts his way through life as if no one had ever taken that road before, leaving these signs for those who come after, should they care to see which way he went. ~ virginia-woolf, @wisdomtrove
105:She stood before him and surrendered herself to him and sky, forest, and brook all came toward him in new and resplendent colors, belonged to him, and spoke to him in his own language. And instead of merely winning a woman he embraced the entire world and every star in heaven glowed within him and sparkled with joy in his soul. He had loved and had found himself. But most people love to lose themselves. ~ hermann-hesse, @wisdomtrove
106:He looked around, as if he was seeing the world for the first time. Beautiful was the world, colorful was the world, strange and mysterious was the world! Here was blue, here was yellow, here was green, the sky and the river flowed, the forest and the mountains were rigid, all of it was beautiful, all of it was mysterious and magical, and in its midst was he, Siddhartha, the awakening one, on the path to himself. ~ hermann-hesse, @wisdomtrove
107:What a thing it is to sit absolutely alone, in the forest, at night, cherished by this wonderful, unintelligible, perfectly innocent speech, the most comforting speech in the world, the talk that rain makes by itself all over the ridges, and the talk of the watercourses everywhere in the hollows! Nobody started it, nobody is going to stop it. It will talk as long as it wants this rain. As long as it talks I am going to listen. ~ thomas-merton, @wisdomtrove
108:The year is getting to feel rich, for his golden fruits are ripening fast, and he has a large balance in the barns, which are his banks. The members of his family have found out that he is well to do in the world. September is dressing herself in show of dahlias and splendid marigolds and starry zinnias. October, the extravagant sister, has ordered an immense amount of the most gorgeous forest tapestry for her grand reception. ~ oliver-wendell-holmes-sr, @wisdomtrove
109:If thou speakest not I will fill my heart with thy silence and endure it. I will keep still and wait like the night with starry vigil and its head bent low with patience. The morning will surely come, the darkness will vanish, and thy voice pour down in golden streams breaking through the sky. Then thy words will take wing in songs from every one of my birds' nests, and thy melodies will break forth in flowers in all my forest groves. ~ rabindranath-tagore, @wisdomtrove
110:A people without children would face a hopeless future; a country without trees is almost as helpless; forests which are so used that they cannot renew themselves will soon vanish, and with them all their benefits. A true forest is not merely a storehouse full of wood, but, as it were, a factory of wood and at the same time a reservoir of water. When you help to preserve our forests or plant new ones you are acting the part of good citizens. ~ theodore-roosevelt, @wisdomtrove
111:hushed October morning mild, Thy leaves have ripened to the fall; Tomorrow's wind, if it be wild, Should waste them all. The crows above the forest call; Tomorrow they may form and go. O hushed October morning mild, Begin the hours of this day slow. Make the day seem to us less brief. Hearts not averse to being beguiled, Beguile us in the way you know. Release one leaf at break of day; At noon release another leaf; One from our trees, one far away. ~ robert-frost, @wisdomtrove
112:My Friend: Art thou abroad on this stormy night on thy journey of love, my friend? The sky groans like one in despair. I have no sleep tonight. Ever and again I open my door and look out on the darkness, my friend! I can see nothing before me. I wonder where lies thy path! By what dim shore of the ink-black river, by what far edge of the frowning forest, through what mazy depth of gloom art thou threading thy course to come to me, my friend? ~ rabindranath-tagore, @wisdomtrove
113:I begged her, &
114:What shall we do my darling, when trial grows more, and more, when the dim, lone light expires, and it's dark, so very dark, and we wander, and know not where, and cannot get out of the forest - whose is the hand to help us, and to lead, and forever guide us? ... Where do you think I've strayed and from what new errand returned. I have come from to and fro, and walking up and down the same place that Satan hailed from when God asked where he'd been. ~ emily-dickinson, @wisdomtrove
115:Suppose the looking glass smashes, the image disappears, and the romantic figure with the green of forest depths all about it is there no longer, but only that shell of a person which is seen by other people - what an airless, shallow, bald, prominent world it becomes! A world not to be lived in. As we face each other in omnibuses and underground railways we are looking into the mirror that accounts for the vagueness, the gleam of glassiness, in our eyes. ~ virginia-woolf, @wisdomtrove
116:By the time it came to the edge of the Forest, the stream had grown up, so that it was almost a river, and, being grown-up, it did not run and jump and sparkle along as it used to do when it was younger, but moved more slowly. For it knew now where it was going, and it said to itself, There is no hurry. We shall get there some day. But all the little streams higher up in the Forest went this way and that, quickly, eagerly, having so much to find out before it was too late. ~ a-a-milne, @wisdomtrove
117:Oshima's silent for a time as he gazes at the forest, eyes narrowed. Birds are flitting from one branch to the next. His hands are clasped behind his head. "I know how you feel," he finally says. "But this is something you have to work out on your own. Nobody can help you. That's what love's all about, Kafka. You're the one having those wonderful feelings, but you have to go it alone as you wander through the dark. Your mind and body have to bear it all. All by yourself. ~ haruki-murakami, @wisdomtrove
118:This is what I believe: That I am I. That my soul is a dark forest. That my known self will never be more than a little clearing in the forest. That gods, strange gods, come forth from the forest into the clearing of my known self, and then go back. That I must have the courage to let them come and go. That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women. There is my creed. ~ d-h-lawrence, @wisdomtrove
119:Yosemite Valley, to me, is always a sunrise, a glitter of green and golden wonder in a vast edifice of stone and space. I know of no sculpture, painting or music that exceeds the compelling spiritual command of the soaring shape of granite cliff and dome, of patina of light on rock and forest, and of the thunder and whispering of the falling, flowing waters. At first the colossal aspect may dominate; then we perceive and respond to the delicate and persuasive complex of nature. ~ amsel-adams, @wisdomtrove
120:Great engines crawled across the field; and in the midst was a huge ram, great as a forest-tree a hundred feet in length, swinging on mighty chains. Long had it been forging in the dark smithies of Mordor, and its hideous head, founded of black steel, was shaped in the likeness of a ravening wolf; on it spells of ruin lay. Grond they named it, in memory of the Hammer of the Underworld of old. Great beasts drew it, orcs surrounded it, and behind walked mountain-trolls to wield it. ~ j-r-r-tolkien, @wisdomtrove
121:What profusion is there in His work! When trees blossom there is not a single breastpin, but a whole bosom full of gems; and of leaves they have so many suits that they can throw them away to the winds all summer long. What unnumbered cathedrals has He reared in the forest shades, vast and grand, full of curious carvings, and haunted evermore by tremulous music; and in the heavens above, how do stars seem to have flown out of His hand faster than sparks out of a mighty forge! ~ henry-ward-beecher, @wisdomtrove
122:He was sure that he was not the cause of the abrupt silence. His passage through the canyon had not previously disturbed either birds or cicadas. Something was out there. An intruder of which the ordinary forest creatures clearly did not approve. He took a deep breath and held it again, straining to hear the slightest movement in the woods. This time he detected the rustle of brush, a snapping twig, the soft crunch of dry leaves-and the unnervingly peculiar, heavy, ragged breathing of something big. ~ dean-koontz, @wisdomtrove
123:It was pleasant to wake up in Florence, to open the eyes upon a bright bare room, with a floor of red tiles which look clean though they are not; with a painted ceiling whereon pink griffins and blue amorini sport in a forest of yellow violins and bassoons. It was pleasant, too, to fling wide the windows, pinching the fingers in unfamiliar fastenings, to lean out into sunshine with beautiful hills and trees and marble churches opposite, and, close below, Arno, gurgling against the embankment of the road. ~ e-m-forster, @wisdomtrove
124:If writing novels is like planting a forest, then writing short stories is more like planting a garden. The two processes complement each other, creating a complete landscape that I treasure. The green foliage of the trees casts a pleasant shade over the earth, and the wind rustles the leaves, which are sometimes dyed a brilliant gold. Meanwhile, in the garden, buds appear on the flowers, and colorful petals attract bees and butterflies, reminding us of the subtle transition from one season to the next. ~ haruki-murakami, @wisdomtrove
125:I went to England to tell jokes, and I wanted to tell my Smokey the Bear joke, but I had to ask the English people if they knew who Smokey the Bear is. But they don't. In England, Smokey the Bear is not the forest-fire-prevention representative. They have Smackie the Frog. It's a lot like a bear, but it's a frog. And that's a better system, I think we should adopt it. Because bears can be mean, but frogs are always cool. Never has there been a frog hopping toward me and I thought, "Man, I better play dead!" ~ mitch-hedberg, @wisdomtrove
126:Man knows that there are in the soul tints more bewildering, more numberless, and more nameless that the colors of an autumn forest... .Yet he seriously believes that these things can every one of them , in all their tones and semi-tones, in all their blends and unions, be accurately represented by an arbitrary system of grunts and squeals. He believes that an ordinary civilized stockbroker can really produce out of his own inside noises which denote all the mysteries of memory and all the agonies of desire. ~ g-k-chesterton, @wisdomtrove
127:Once in those very early days my brother brought into the nursery the lid of a biscuit tin which he had covered with moss and garnished with twigs and flowers so as to make it a toy garden or a toy forest. That was the first beauty I ever knew. What the real garden had failed to do, the toy garden did. It made me aware of nature-not, indeed, as a storehouse of forms and colors but as something cool, dewy, fresh, exuberant... .As long as I live my imagination of Paradise will retain something of my brother's toy garden. ~ c-s-lewis, @wisdomtrove
128:No matter how clear things might become in the forest of story, there was never a clear-cut solution, as there was in math. The role of a story was, in the broadest terms, to transpose a problem into another form. Depending on the nature and the direction of the problem, a solution might be suggested in the narrative. Tengo would return to the real world with that solution in hand. It was like a piece of paper bearing the indecipherable text of a magic spell. It served no immediate practical purpose, but it contained a possibility. ~ haruki-murakami, @wisdomtrove
129:... superstitions, which, being unable to defend themselves on fair ground, raise these intangling brambles to cover and protect their weakness. Chased from the open country, these robbers fly into the forest, and lie in wait to break in upon every unguarded avenue of the mind, and overwhelm it with religious fears and prejudices. ... The idea of God, as meaning an infinitely intelligent, wise and good Being, arises from reflecting on the operations of our own mind, and augmenting, without limit, those qualities of goodness and wisdom. ~ david-hume, @wisdomtrove
130:I watched the gorilla's eyes again, wise and knowing eyes, and wondered about this business of trying to teach apes language. Our language. Why? There are many members of our own species who live in and with the forest and know it and understand it. We don't listen to them. What is there to suggest we would listen to anything an ape could tell us? Or that it would be able to tell us of its life in a language that hasn't been born of that life? I thought, maybe it is not that they have yet to gain a language, it is that we have lost one. ~ douglas-adams, @wisdomtrove
131:With you a part of me hath passed away; For in the peopled forest of my mind A tree made leafless by this wintry wind Shall never don again its green array. Chapel and fireside, country road and bay, Have something of their friendliness resigned; Another, if I would, I could not find, And I am grown much older in a day. But yet I treasure in my memory Your gift of charity, and young hearts ease, And the dear honour of your amity; For these once mine, my life is rich with these. And I scarce know which part may greater be,&
132:Still stands the forest primeval; but far away from its shadow, Side by side, in their nameless graves, the lovers are sleeping.Under the humble walls of the little catholic churchyard,In the heart of the city, they lie, unknown and unnoticed;Daily the tides of life go ebbing and flowing beside them,Thousands of throbbing hearts, where theirs are at rest and forever,Thousands of aching brains, where theirs no longer are busy,Thousands of toiling hands, where theirs have ceased from their labors,Thousands of weary feet, where theirs have completed their journey! ~ henry-wadsworth-longfellow, @wisdomtrove
133:One can see from space how the human race has changed the Earth. Nearly all of the available land has been cleared of forest and is now used for agriculture or urban development. The polar icecaps are shrinking and the desert areas are increasing. At night, the Earth is no longer dark, but large areas are lit up. All of this is evidence that human exploitation of the planet is reaching a critical limit. But human demands and expectations are ever-increasing. We cannot continue to pollute the atmosphere, poison the ocean and exhaust the land. There isn't any more available. ~ stephen-hawking, @wisdomtrove
134:Not just beautiful, though  the stars are like the trees in the forest, alive and breathing. And they’re watching me. What I’ve up till now, what I’m going to do   they know it all. Nothing gets past their watchful eyes. As I sit there under the shining night sky, again a violent fear takes hold of me. My heart’s pounding a mile a minute, and I can barely breathe. All these millions of stars looking down on me, and I’ve never given them more than a passing thought before. Not just the stars   how many other things haven’t I noticed in the world, things I know nothing about? ~ haruki-murakami, @wisdomtrove
135:The roar of the traffic, the passage of undifferentiated faces, this way and that way, drugs me into dreams; rubs the features from faces. People might walk through me. And what is this moment of time, this particular day in which I have found myself caught? The growl of traffic might be any uproar - forest trees or the roar of wild beasts. Time has whizzed back an inch or two on its reel; our short progress has been cancelled. I think also that our bodies are in truth naked. We are only lightly covered with buttoned cloth; and beneath these pavements are shells, bones and silence. ~ virginia-woolf, @wisdomtrove
136:In fact, as time goes by, it becomes easier and easier to replace humans with computer algorithms, not merely because the algorithms are getting smarter, but also because humans are professionalising. Ancient hunter-gatherers mastered a very wide variety of skills in order to survive, which is why it would be immensely difficult to design a robotic hunter-gatherer. Such a robot would have to know how to prepare spear points from flint stones, how to find edible mushrooms in a forest, how to use medicinal herbs to bandage a wound, how to track down a mammoth and how to coordinate a charge with a dozen other hunters. However, over the last few thousand years we humans have been specialising. A taxi driver or a cardiologist specialises in a much narrower niche than a hunter-gatherer, which makes it easier to replace them with AI. Even ~ yuval-noah-harari, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:The forest hugged Aomori ~ Ken Liu,
2:I have gone to the forest ~ Knut Hamsun,
3:Blood Will Rule the Forest ~ Erin Hunter,
4:I have gone to the forest. ~ Knut Hamsun,
5:I love the forest. ~ Friedrich Nietzsche,
6:Don't carry logs into the forest. ~ Horace,
7:In the forest of primeval ~ Soman Chainani,
8:He smelled like the forest. ~ Melinda Leigh,
9:The forest hides many secrets. ~ J K Rowling,
10:4. The Road Through the Forest ~ L Frank Baum,
11:One less traitor in the forest. ~ Erin Hunter,
12:In the forest, we boys were food. ~ Dave Eggers,
13:The human heart is a dark forest ~ Tobias Wolff,
14:A forest bird never wants a cage. ~ Henrik Ibsen,
15:The human heart is a dark forest. ~ Tobias Wolff,
16:My garden is a forest ledge ~ Ralph Waldo Emerson,
17:There is memory in the forest. ~ Margaret Widdemer,
18:The forest is my loyal friend ~ Ralph Waldo Emerson,
19:Above the forest of the parakeets, ~ Wallace Stevens,
20:A single tree doesn't make a forest. ~ Chris Bradford,
21:In the forest you pray involuntarily. ~ Robert Walser,
22:And what is through the forest? ~ Carmen Maria Machado,
23:Elided ~ Unthreaded beauty in the old forest. ~ Rose 🌹,
24:I found myself within a forest dark, ~ Dante Alighieri,
25:I found myself within a forest dark. ~ Dante Alighieri,
26:Where do you hide a leaf? In a forest. ~ Harry Bingham,
27:Where wolves live, the forest is healthy ~ Lana Turner,
28:Eyes on the forest, not on the trees. ~ Suzanne Collins,
29:The No. 1 cause of forest fires is trees. ~ Pat Paulsen,
30:We walked into the arms of the forest... ~ Ishmael Beah,
31:best place to hide a leaf is in a forest. ~ Annie Bellet,
32:needed to see the forest before the trees. ~ Lee LeFever,
33:The only water in the forest is the River. ~ Neil Gaiman,
34:The heart of another is a dark forest, ~ Ernest Hemingway,
35:You can't see the forest for the trees. ~ Nicholas Sparks,
36:Just like paths in a forest, you lose the ~ David Eagleman,
37:Language is an old-growth forest of the mind. ~ Wade Davis,
38:And the elephant sings deep in the forest-maze ~ Ted Hughes,
39:Blank is to heartache as forest is to bench. ~ Lorrie Moore,
40:green forest, then took some photographs ~ Malala Yousafzai,
41:The forest fire burns even tree like sandalwood. ~ Chanakya,
42:The forest waves, the morning breaks, ~ Ralph Waldo Emerson,
43:You ask why I make my home n the mountain forest, ~ Li Bai,
44:Every forest branch moves differently in the breeze, ~ Rumi,
45:forest the rest of the way to Rockaway Beach ~ Shannon Mayer,
46:Taylor Maddox, sir. US Forest Service trash. ~ Jamie McGuire,
47:the sudden vast diamond silence of the forest ~ Jack Kerouac,
48:You don’t see the forest for the trees. ~ Karen Marie Moning,
49:Your head is a living forest full of songbirds. ~ E E Cummings,
50:Your head is a living forest full of songbirds. ~ e e cummings,
51:The death of the forest is the end of our life. ~ Dorothy Stang,
52:This Forest eats itself and lives forever. ~ Barbara Kingsolver,
53:You can't tell a questioner what you don't know. ~ Susan Forest,
54:that’s just a small lie in a forest of hundreds. ~ Kathryn Croft,
55:A fool, a fool! I met a fool i' th' forest, ~ William Shakespeare,
56:Forest have now lost six matches without winning. ~ David Coleman,
57:Go to forest to meet the wise green friends! ~ Mehmet Murat ildan,
58:She's got the whole dark forest living inside of her. ~ Tom Waits,
59:She’s got the whole dark forest living inside of her. ~ Tom Waits,
60:Syrus wished a lot of things around Forest. Forest ~ Tenaya Jayne,
61:The forest had many edges, like a lace altarpiece. ~ Annie Proulx,
62:The forest smelled like new growth and ancient death. ~ M Caspian,
63:The safest place to hide a leaf is in a forest. ~ Matthew Skelton,
64:Upon four-legged forest clouds the cowboy angel rides ~ Bob Dylan,
65:In truth, ayahuasca is the television of the forest. ~ Jeremy Narby,
66:giri-vana-priya" (lover of the mountain and the forest), ~ Anonymous,
67:hay farms, scrub forest, and some bald-looking areas of ~ Neil Peart,
68:I do look at that thematic of healing of humanity. ~ Forest Whitaker,
69:The forest would be very quiet if only a few birds sang. ~ Anonymous,
70:The unwaking world was as hushed as a deep forest. ~ Haruki Murakami,
71:I do believe there's life other than on our planet. ~ Forest Whitaker,
72:Let your mind become clear like a still forest pool. ~ Gautama Buddha,
73:Trees cover the peak as if a spume of forest has settled. ~ Anonymous,
74:We are born in a clear field and die in a dark forest. ~ James Runcie,
75:And into the forest I go, to lose my mind and find my soul ~ John Muir,
76:For the forest to be green, each tree must be green. ~ George Harrison,
77:many paths in the forest have chosen me. I go on any. ~ Hayden Carruth,
78:The misty forest shines more than the sunny city! ~ Mehmet Murat ildan,
79:We are born in a clear field and die in a dark forest. ~ Robert Harris,
80:Just tolerate my little fist tugging on your forest chest ~ Fiona Apple,
81:There were forest depths in her eyes, green and unending. ~ Naomi Novik,
82:But it was abundant in Canada like leaves in a forest. ~ Chigozie Obioma,
83:The word was the ember and the forest was my life. ~ Jimmy Santiago Baca,
84:If only the best birds sang, the forest would be silent. ~ Henry Van Dyke,
85:I love that this film [Into the Forest] has a balance. ~ Evan Rachel Wood,
86:Stereotypes do exist, but we have to walk through them. ~ Forest Whitaker,
87:Forest Gump if I tell him I almost got strangled by a ghost. ~ Apryl Baker,
88:In fact, mostly what the Forest Service does is build roads. ~ Bill Bryson,
89:Sadly, it's much easier to create a desert than a forest. ~ James Lovelock,
90:Save the Trees? Trees are the main cause of Forest Fires! ~ Billy Connolly,
91:Seductive pull of the forest, an open canvas for trouble. ~ Karsten Knight,
92:An eye for an eye: body of Palestinian teenager found in forest ~ Anonymous,
93:A thousand years a city, and a thousand years a forest. ~ Swami Vivekananda,
94:It is important to make the best out of every generation. ~ Forest Whitaker,
95:The news of my pregnancy spread like a forest fire in summer ~ John Sculley,
96:The tranquility of my room partakes too much of Forest Lawn. ~ Mason Cooley,
97:We are of the forest and of magi, and we have always been. ~ Meagan Spooner,
98:A good logger does not raze the forest, but only thins it. ~ LaVyrle Spencer,
99:If you’re lost in the forest, let the horse find the way home. ~ Anne Lamott,
100:Leave city, leave reality; enter forest, enter fantasy! ~ Mehmet Murat ildan,
101:Who fears the wolf should never enter the forest. What? ~ Fyodor Dostoyevsky,
102:I’d always heard the best place to hide a leaf is in a forest. ~ Annie Bellet,
103:It's a Christmas miracle. I had no tree. Now I have a forest. ~ Richelle Mead,
104:She didn’t particularly like camping, seldom visited the forest ~ M J Arlidge,
105:The universal tree of life on Earth might actually be a forest. ~ Bill Bryson,
106:however you feed a wolf she will always look toward the forest ~ Anton Chekhov,
107:The clearest way into the Universe is through a forest wilderness. ~ John Muir,
108:The commonwealth of Athens is become a forest of beasts. ~ William Shakespeare,
109:An infinity of forest lies dormant within the dreams on one acorn. ~ Wayne Dyer,
110:Corneille is to Shakespeare as a clipped hedge is to a forest. ~ Samuel Johnson,
111:Out of the forest I come with my flowers, singing, all alone. ~ Carol Ann Duffy,
112:A novel must be a rich forest known at the start only by instinct. ~ Dawn Powell,
113:Robin Hood just called, he wants Sherwood Forest back. ~ Heather Vogel Frederick,
114:The last time I entered this forest, my mind never made it back. ~ Stuart Turton,
115:An infinity of forest lies dormant within the dreams on one acorn. ~ Wayne W Dyer,
116:A spark can set a whole forest on fire. Just a spark. Save it. ~ Charles Bukowski,
117:Every tiny movement seemed magnified in the vastness of the forest. ~ J K Rowling,
118:I'm very fast. I'm like Forest Gump, except ... I am not an idiot! ~ Steve Carell,
119:It looked like a ghost had dressed up the forest in tulle. ~ Courtney King Walker,
120:I try to be like a forest: revitalizing and constantly growing. ~ Forest Whitaker,
121:Uge, save me from the sauce of their loveyness-raso
Forest Born ~ Shannon Hale,
122:When we walk in the forest we see only a fraction of what sees us. ~ Jeff Wheeler,
123:Even if one tree falls down it wouldn't affect the entire forest. ~ Chen Shui bian,
124:I would make my home, with joy and gladness, in a dark forest. ~ Alexander Pushkin,
125:night was like a horse that tore through the forest of memory. As ~ Simon Van Booy,
126:The human soul was a deep, dark forest and all decisions are made alone. ~ Jo Nesb,
127:We are caught in a secret history, in a forest of symbols. ~ Maurice Merleau Ponty,
128:What a thing it is to sit absolutely alone in the forest at night. ~ Thomas Merton,
129:A forest is mystery but the desert is truth. Life pared to the bone. ~ Keith Miller,
130:A forest of these trees is a spectacle too much for one man to see. ~ David Douglas,
131:If you tell a joke in the forest, but nobody laughs, was it a joke? ~ Steven Wright,
132:Prudence told her to turn around and disappear back into the forest. ~ Darcy Coates,
133:I never see a forest that does not bear a mark or a sign of history. ~ Anselm Kiefer,
134:In order to find yourself you need to get lost in the forest of life. ~ Michael Dolan,
135:Let your rapidity be that of the wind, your compactness that of the forest. ~ Sun Tzu,
136:My known self will never be more than a little clearing in the forest. ~ D H Lawrence,
137:Never forget, Sanada Takeo: in this forest, there is no place to hide. ~ Ren e Ahdieh,
138:Sometimes a flame must level a forest to ash before new growth can begin ~ A G Howard,
139:There's nothing worse for a forest than to have all the trees be the same ~ Ken Kesey,
140:Have you ever heard the phrase ‘missing the forest because of the trees’? ~ Ken Lozito,
141:If a tree falls in the forest and it hits a mime, would he make a noise? ~ Brad Warner,
142:One cannot write poems about trees when the forest is full of police. ~ Bertolt Brecht,
143:Sometimes a flame must level a forest to ash before new growth can begin. ~ A G Howard,
144:Theory-the seeing of patterns, showing the forest as well as the trees ~ Adrienne Rich,
145:all hearts are capable of hate, forest. That doesn't make them worthless ~ Tenaya Jayne,
146:Among the monsters, I am well hidden; who looks for a leaf in a forest? ~ Angela Carter,
147:I can't see the forest through the trees, except the trees are people. ~ Sloane Crosley,
148:Maybe you should take some lessons from the forest crooner,' he suggests. ~ Leslea Wahl,
149:When the ax came into the forest the trees said the handle is one of us. ~ Alice Walker,
150:All hearts are capable of hate, Forest. That doesn’t make them worthless. ~ Tenaya Jayne,
151:and the whole forest would give itself up to jollification for weeks on end. ~ C S Lewis,
152:a tree falls in the forest and crushes a demon, does the tree get cursed? ~ Rick Riordan,
153:At your smallest components, you are indistinguishable from a forest fire. ~ Joseph Fink,
154:How can you see a real forest if you have never seen a fairy forest? ~ Stephen R Lawhead,
155:Amongst the monsters, I am well hidden; who looks for a leaf in a forest? ~ Angela Carter,
156:Anyone can see a forest fire. Skill lies in sniffing the first smoke. ~ Robert A Heinlein,
157:eyes, the color of a forest blanketed in the shadow of a violent storm. They ~ M S Willis,
158:He who has no dreams, let him go to a beautiful forest to have many! ~ Mehmet Murat ildan,
159:If a man is in the forest and there is no woman around, is he still wrong? ~ Jos N Harris,
160:In a moment the ashes are made, but a forest is a long time growing. ~ Seneca the Younger,
161:In the East, they contemplate the forest; in the West, they count the trees. ~ Wayne Dyer,
162:I will see the world beyond this forest, and I will not count the cost. ~ Katherine Arden,
163:Your father killed Firestar in the Dark Forest. You must be so proud of him! ~ Erin Hunter,
164:Dreams appear as seeds that when planted, must become a forest reserve. ~ Israelmore Ayivor,
165:Marketing, more than a lake or a forest, is the landscape of our modern lives. ~ Seth Godin,
166:People sniff, listen, look, feel and taste their way through the forest. ~ Daniel L Everett,
167:Prescott National Forest is right on the edge of my home in Arizona. ~ Maynard James Keenan,
168:raking the ground, sweeping the bushes, even darting up to the forest canopy. ~ M J Arlidge,
169:The thousand arms of the forest were grey, and its million fingers silver. ~ G K Chesterton,
170:Two things spread quickly: gossip and a forest fire”—Cypriot proverb.) I ~ Lawrence Durrell,
171:Every forest has its own character, its own whispered rumors and smells. ~ Jennifer Ackerman,
172:how do you turn
a forest fire like me
so soft i turn into
running water ~ Rupi Kaur,
173:It was kind of like what I imagined it would be like to drink a forest fire. ~ Morgan Matson,
174:Man will never reach the Moon, regardless of all future scientific advances. ~ Lee De Forest,
175:Our love is a forest fire and we are the little things that live in the trees. ~ Joey Comeau,
176:We were meant to rescue each other, not cut down the forest to rescue one. ~ Shannon L Alder,
177:as swift as wind, as gentle as forest, as fierce as fire, as unshakable as mountain ~ Sun Tzu,
178:I’d rather tell you about a new horse, a forest of glass, and a long good night. ~ Laura Ruby,
179:It was in the forest. No one saw it or heard it. So did it actually happen? ~ Sophie Kinsella,
180:Strange indeed is the attraction of the forest for the minds of men. ~ Robert Louis Stevenson,
181:You”—I stabbed a finger at him—“can kindly get lost in a forest made of knives. ~ Ella Fields,
182:You’re that tree falling in the forest that nobody gives a rat’s ass about. ~ Chuck Palahniuk,
183:Does a falling tree in the forest make a sound when there is no one to hear? ~ Terry Pratchett,
184:She was beautiful, but she was beautiful in the way a forest fire was beautiful. ~ Neil Gaiman,
185:The grandeur and strength or our people and democracy are as big as a forest. ~ Chen Shui bian,
186:But the desert offers something that no forest brook or valley ever can: distance. A ~ Joe Hill,
187:Darkness, air, water, and sky will come together, and shake the forest to its roots ~ Anonymous,
188:If a man speaks his mind in a forest, and no woman hears him, is he still wrong? ~ Ken Robinson,
189:If a meteor falls in the forest and no one realizes it, does it end the war? ~ Scott Westerfeld,
190:Swift as the wind. Quiet as the forest. Conquer like the fire. Steady as the mountain ~ Sun Tzu,
191:This is because a tree can be only as strong as the forest that surrounds it. ~ Peter Wohlleben,
192:Wicca's temples are flowered-splashed meadows, forest, beaches, and deserts. ~ Scott Cunningham,
193:Darkness, Air, Water, and Sky Will Come Together and Shake the Forest to Its Roots ~ Erin Hunter,
194:It bypasses Watt Lake and heads way up into the forest and mountains out the ~ Loreth Anne White,
195:Looked at from above, west London isn’t so much a city as a forest with buildings. ~ Bill Bryson,
196:Our clans will join together like a lion to fight the tiger who prowls our forest. ~ Erin Hunter,
197:Sloane’s laugh was brief and brittle, like ice breaking in an enchanted forest. ~ Seanan McGuire,
198:When through the old oak forest I am gone,
Let me not wander in a barren dream. ~ John Keats,
199:Family isn’t always blood, and it isn’t contained in a single tree. It’s a forest. ~ Jenn Bennett,
200:Forest who is in love with fire will wear black wedding gown in her wedding. ~ Mehmet Murat ildan,
201:I ran to the forest, I ran to the trees. I ran and I ran, I was looking for me. ~ Madonna Ciccone,
202:Within the magnificent cathedral of the Vermont forest, the joy of young love sang. ~ Dana Marton,
203:I would have offered you a forest of truth, but you wish to speak of a single leaf ~ David Gemmell,
204:Siva laughed, and said, ‘Let any man who enters this forest be turned into a woman, ~ Ramesh Menon,
205:The forest fires are the worst disaster in California since I was elected. ~ Arnold Schwarzenegger,
206:We were as Hansel and Gretel and we ventured out into the black forest of the world. ~ Patti Smith,
207:You should not be here, the forest whispered behind us. You do not belong here. ~ Jacqueline Carey,
208:A long time ago, when we all lived in the forest and none of us lived anywhere else, ~ Peter Straub,
209:They walked the forest path through geometries of sieved and scintillescent light. ~ Seth Dickinson,
210:When you live on the edge of a cursed forest, you do a lot of staring into the dark. ~ Sarah Dalton,
211:An autumn forest is such a place that once entered you never look for the exit! ~ Mehmet Murat ildan,
212:Darkness, air, water, and sky will come together... and shake the forest to its roots. ~ Erin Hunter,
213:Genius unexerted is no more genius than a bushel of acorns is a forest of oaks. ~ Henry Ward Beecher,
214:I do not think it is appropriate for teenage boys and girls to share the same bathroom. ~ Dan Forest,
215:If a tree falls in a forest and no one is around to hear it, does it make a sound? ~ George Berkeley,
216:The easiest way to enter paradise is to make an early morning walk in a forest! ~ Mehmet Murat ildan,
217:The painted forest collapsed into folds and fell soundlessly to the pavement. ~ Emily St John Mandel,
218:The real world is coming, chugging straight at me like a bulldozer into the rain forest. ~ Tim Tharp,
219:This huge, blinding forest fire of happiness filled my chest when I was around him. ~ Mariana Zapata,
220:We have allowed a dangerous forest to grow as we try to guard against individual trees. ~ Hugh Howey,
221:We were a coven; we were a crowd. We were a forest; we were a three-headed dog. ~ Mo ra Fowley Doyle,
222:What if a tree fell in the forest and no one knew it's biological name? Did it exist? ~ Richard Louv,
223:Imagination has the right to feast in the shade of the tree that it turns into a forest. ~ Karl Kraus,
224:Mason will run faster than Forest Gump if I tell him I almost got strangled by a ghost. ~ Apryl Baker,
225:Money isn’t like mushrooms in a forest—it doesn’t just pop up on its own, you know. ~ Haruki Murakami,
226:So how about it? We wanted to kill some time? Camping in a haunted forest sounds sick. ~ Jeremy Bates,
227:We must not always talk in the marketplace of what happens to us in the forest. ~ Nathaniel Hawthorne,
228:And the forest at night might be beautiful, but if it was dark how was a man to know that? ~ Ken Kesey,
229:Bear, I need your eyes. I need your nose. I need your night-wits and forest-wisdom. ~ Frances Hardinge,
230:Genius unexecuted is no more genius than a bushel of acorns is a forest of oaks. ~ Orison Swett Marden,
231:I stumbled blindly on, deep into the forest, with one singular purpose: vengeance. ~ Lesley Livingston,
232:Like the creatures of the forest and the sea, I love To lose myself for a while. ~ Friedrich Nietzsche,
233:Nature’s a forest of horrors. I don’t need to know what new way it devised to kill me. ~ Victor Methos,
234:She prays to God, but He's silent. She searches for guidance, but the forest only moans. ~ Carrie Ryan,
235:The desert was bad, but nothing could compare with the horrors of a tropical rain forest. ~ Tahir Shah,
236:The Forest of Arden, where I grew up, is where As You Like It is set. It was idyllic. ~ Kate Fleetwood,
237:We must not always talk in the market-place of what happens to us in the forest. ~ Nathaniel Hawthorne,
238:Adventures don't begin until you get into the forest. That first step is an act of faith. ~ Mickey Hart,
239:Four will Become Two, Lion and Tiger will Meet in Battle, and Blood will Rule the Forest. ~ Erin Hunter,
240:Four will become two. Lion and tiger will meet in battle, and blood will rule the forest. ~ Erin Hunter,
241:If only the bird with the loveliest song sang, the forest would be a lonely place. ~ John James Audubon,
242:I have an entire forest living inside of me and you have carved your initials into every tree. ~ Pavana,
243:the fallen leaves in the forest seemed to make even the ground glow and burn with light ~ Malcolm Lowry,
244:There's a child in the forest! He plays a flute you can hear with your heart ears. ~ TheMidnightGospel,
245:If a tree falls in the forest and no one is around, does anyone give a crap?" I mutter. ~ Kiersten White,
246:It was a sensual mix of forest floor, herbs and rain, fresh air and musk and moonlight. ~ J T Geissinger,
247:The forest, the virgin forest, the life of a woodcutter—that has always been my ideal. ~ Thomas Bernhard,
248:We don't want to focus on the trees (or their leaves) at the expense of the forest. ~ Douglas Hofstadter,
249:You can throw me across the forest but you can't open a lid? - William, Seers of Light ~ Jennifer DeLucy,
250:An orchid in a deep forest sends out its fragrance even if no one is around to appreciate it. ~ Confucius,
251:...but I forgot that I've been bound to the Forest Gump of Guardians. Lucky, lucky me. ~ Katie MacAlister,
252:In a distant forest a wolf howled, felt embarrassed when no one joined in, and stopped. ~ Terry Pratchett,
253:I penetrated to the heart of the forest, he says, sacrificed myself, and brought back—you. He ~ Ali Smith,
254:It's beautiful," Netriet said. "It's scary," Merick added. "Damn straight," Forest agreed. ~ Tenaya Jayne,
255:Tranquil as a forest, but on fire within, once you find your center, you are sure to win. ~ David Zippel,
256:You look at the forest with two eyes, but the forest looks at you with hundred eyes! ~ Mehmet Murat ildan,
257:Even if you are a small forest surviving off of moon alone, your light is extraordinary. ~ Nayyirah Waheed,
258:If a man speaks in the heart of a forest and no woman is there to hear him, is he still wrong? ~ Glen Cook,
259:if a tree falls in love with the forest but doesn't make a sound, will the forest ever hear it ~ Jomny Sun,
260:I was a home-schooled kid, living in the forest, and I didn't even have cable. I'm serious. ~ Kat Dennings,
261:Notting Forest are having a bad run, they've lost six matches in a row now without winning ~ David Coleman,
262:We don't want to focus on the trees (or their leaves) at the expense of the forest. ~ Douglas R Hofstadter,
263:A sunset a forest a snow storm a certain river view are more to me than many friends. ~ Ralph Waldo Emerson,
264:because she should be sure in her soul that the most terrifying thing in the forest was her ~ Terry Gilliam,
265:I believe in the forest, and in the meadow, and in the night in which the corn grows. ~ Henry David Thoreau,
266:If your heart isn't in the right place, you're no different from the beasts in the forest. ~ Hwang Sok yong,
267:Life is a walk through the forest. Don't fear the trees, fear what lurks behind them. ~ Richelle E Goodrich,
268:She must face the forest of her mother’s past in order to save herself and the one she loves. ~ Carrie Ryan,
269:The heart of another is a dark forest, always, no matter how close it has been to one's own. ~ Willa Cather,
270:The heart of another is a dark forest, always, no matter how close it has been to one’s own. ~ Willa Cather,
271:Dear friends, I find myself immeasurably weary and I have gone to rest in the forest. ~ Emily St John Mandel,
272:Destroying forest for economic gain is like burning a Renaissance painting to cook a meal. ~ Edward O Wilson,
273:for a large lemon moon was only just setting in the forest of high grass above their heads, ~ G K Chesterton,
274:Forest! They seek your trees to sleep among,
With their long sentences hung. Forest! ~ Rainer Maria Rilke,
275:It was what had drawn me here. I’d always heard the best place to hide a leaf is in a forest. ~ Annie Bellet,
276:Naomi felt very small, hiking through this endless dark forest. Fresh snow dusted the ground. ~ Rene Denfeld,
277:The Gypsy girl carved love letters into trees, filling the forest with notes for him. ~ Jonathan Safran Foer,
278:The mind is like a monkey swinging from branch to branch through a forest, says the Sutra. ~ Thich Nhat Hanh,
279:There are more life forms in a handful of forest soil than there are people on the planet. ~ Peter Wohlleben,
280:There is something nobly simple and pure in a taste for the cultivation of forest trees. ~ Washington Irving,
281:We are aware only of the empty space in the forest, which only yesterday was filled with trees. ~ Anna Freud,
282:Where does your soul walk? Does it walk in the sunlit woods or hide in the shadowy forest? ~ Seth Adam Smith,
283:Anyone who doesn't believe that the forest is a deadly place has never been lost in one. ~ Laurell K Hamilton,
284:Do you think there’s anything to eat in this forest?” “Yes,” said the wizard bitterly, “us. ~ Terry Pratchett,
285:Once I thought that Lake Forest was the most glamorous place in the world. Maybe it was. ~ F Scott Fitzgerald,
286:The Big Tree is Nature's forest masterpiece, and so far as I know, the greatest of living things. ~ John Muir,
287:The one obstacle is the mind; it must be got over whether in the home or in the forest. ~ Sri Ramana Maharshi,
288:WE KNOW YOU ARE SURROUNDED BY DARKNESS...
IN THE TERROR FOREST!
WE HOPE FOR MOONLIGHT! ~ Widad Akreyi,
289:You can walk in a dream while you are awake: Just walk in the misty morning of a forest! ~ Mehmet Murat ildan,
290:A pine needle fell in the forest. The hawk saw it. The deer heard it. The white bear smelled it ~ Edith Pattou,
291:History is like a jungle, and no clearing that one cuts into it opens up the whole forest. ~ Sebastian Haffner,
292:How can a deer tell when a leaf falls silent in the forest? She hears it breathing differently. ~ Richard Bach,
293:It was hidden in things Adam already knew, half-glimpsed behind a forest made of thoughts. ~ Maggie Stiefvater,
294:Millions and millions of exuberant monkeys are creating an endless digital forest of mediocrity. ~ Andrew Keen,
295:Remember, Weed: The good of one tree is not important. The good of the forest is what matters. ~ Maryrose Wood,
296:The mild sun loved the sweet-smelling earth, and soft rains scattered flowers in the forest. ~ Katherine Arden,
297:To live! like a tree alone and free,
To live! like a forest in brotherhood/sisterhood... ~ N z m Hikmet Ran,
298:A true forest is not merely a storehouse full of wood, but, as it were, a factory of wood. ~ Theodore Roosevelt,
299:I am like a bird buried deep in a dark forest of possibility and finding their way by echolocation. ~ Ned Hayes,
300:In a distant forest a wolf howled, felt embarrassed when no one joined in, and stopped. There ~ Terry Pratchett,
301:I stay true, because whatever the project is, I'm still looking for inside of that character. ~ Forest Whitaker,
302:Talent is a firefly; even in a remote dark forest, sooner or later it is caught to an eye. ~ Mehmet Murat ildan,
303:The infallible teacher is still in the forest primeval, throwing seeds to the white blackbirds ~ Ambrose Bierce,
304:Do you think there’s anything to eat in this forest?”
“Yes,” said the wizard bitterly, “us. ~ Terry Pratchett,
305:Nature Boy, whats that? Do you run around the forest like Euell Gibbons, eating bark or something? ~ Roddy Piper,
306:Rage at injustice is a forest fire — it jumps all divides,
even those between generations. ~ Richard K Morgan,
307:the greatest of their teachings has been the importance of looking to the forest itself for answers. ~ Ray Mears,
308:Every day we make our way through a moral forest, along pathways ever branching. Often we get lost. ~ Dean Koontz,
309:If you cut down a forest, it doesn't matter how many sawmills you have if there are no more trees. ~ Susan George,
310:Poet Henry David Thoreau once burned down 300 acres of forest trying to cook a fish. ~ Bathroom Readers Institute,
311:Science is like a hungry furnace that must feed from the the forest of ignorance that surrounds us. ~ Matt Ridley,
312:Since I was a kid, I've been telling everyone about the rain forest and how it's being destroyed. ~ Kristin Kreuk,
313:The depth of the heart, the retired corner, and the forest are the three places for meditation. ~ Sri Ramakrishna,
314:What joy a forest without birds can give? And what happiness a man without jokes can create? ~ Mehmet Murat ildan,
315:forest to their fields of corn and tobacco on the fertile slopes and rich bottom-lands. The ~ William Dean Howells,
316:I can’t make the forest grow faster because I want it to. I can’t will it to grow. It takes time. ~ Sylvain Neuvel,
317:If a tree falls in the forest and nobody is there to hear it, doesn't it just lie there and rot? ~ Chuck Palahniuk,
318:Foggy little oxbows
Forest pools where no one goes
Lost links of the river dreaming dreams
~ Erin Bow,
319:I was a beach boy, and I believe I learned my songs from the birds of the Brazilian forest. ~ Antonio Carlos Jobim,
320:I would rather die tomorrow in the forest than live a hundred years of the life appointed to me. ~ Katherine Arden,
321:pedigree whose odor even the forest of air-freshener trees he’d hung from the mirror couldn’t mask. ~ Ransom Riggs,
322:The depth of the heart, the retired corner, and the forest are the three places for meditation. ~ Sri Ramakrishna,
323:Hills of forest green where the mountains touch the sky, a dream come true, I'll live there til I die. ~ Don McLean,
324:If the tongue had not been framed for articulation, man would still be a beast in the forest. ~ Ralph Waldo Emerson,
325:Its first major task had been the liquidation of over 4,000 Polish officers in the forest at Katyn. ~ Antony Beevor,
326:My, how time flies when you're fighting repulsive, supernatural creatures in an enchanted forest. Tony ~ Elle Casey,
327:Sanna of the Forest," Luteis murmured. He nudged her gently with his snout. "My heart mourns for you. ~ Katie Cross,
328:There is a powerful voice in every destroyed forest calling humanity to remember its humanity! ~ Mehmet Murat ildan,
329:Your soul is a dark forest. But the trees are of a particular species, they are genealogical trees. ~ Marcel Proust,
330:Could it be possible! This old saint in the forest hath not yet heard of it, that GOD IS DEAD! ~ Friedrich Nietzsche,
331:I was a tree in a story about a forest, the story of the forest is better than the story of the tree ~ Donald Miller,
332:Like I’m being shoved from behind by some huge heartbeat, I continue on and on through the forest. ~ Haruki Murakami,
333:We are all raccoon-drunk on moonlight and bloodshed and the heady, underblossom smell of the forest. ~ Karen Russell,
334:When we walk in the forest we see only a fraction of what sees us.” - Possidius Adeodat, Archivist of ~ Jeff Wheeler,
335:you cannot plunge in blindly…lest you miss the forest for the trees and there be no end to your labors. ~ Ian Kerner,
336:Back home in Florida, in a small town in Apalachicola National Forest, everyone had known who she was. ~ Laini Taylor,
337:Elena?" "Yes, unless Nick found a woman in the forest, which I suppose wouldn't be too surprising. ~ Kelley Armstrong,
338:Forest is a dream where you may find yourself and dream is a forest where you may lose yourself! ~ Mehmet Murat ildan,
339:Gardening is civil and social, but it wants the vigor and freedom of the forest and the outlaw. ~ Henry David Thoreau,
340:Global war is a clash of systems, not just battalions biffing one another in some godforsaken forest. ~ Rick Atkinson,
341:He was drowning in the Time, could feel it crushing him, like an ancient forest being crushed into oil. ~ Neil Gaiman,
342:I would have run away
Into the forest
To live in a nest
Made of dreams
And green leaves ~ Margarita Engle,
343:Perhaps she also hoped that Tigerstar would invite her to be his mate and share the rule of the forest. ~ Erin Hunter,
344:She was like the full moon when it crouches behind the forest and the branches scribble on its face. ~ Elena Ferrante,
345:So fierce is the passion that burns within my heart ,a raging forest fire,unstoppable and consuming. ~ Michael Faudet,
346:The Forest and water problems are perhaps the most vital internal problems of the United States. ~ Theodore Roosevelt,
347:Whether you continue in the household or renounce it and go to the forest your mind haunts you. ~ Sri Ramana Maharshi,
348:He easily outran everyone, bolting deeper into the forest like a coked-up hooker fleeing a crime scene. ~ Robert Bevan,
349:In my career, I've had people talking about different things many times, but then not get nominated. ~ Forest Whitaker,
350:In other words, he was the tree in the forest that silently fell--when no one was around to be crushed. ~ Kresley Cole,
351:(N)ew dreams sprout up when old ones come true, like seedlings in a forest: a new generation of wishes. ~ Laini Taylor,
352:We're doing Circle of Snakes, we open up with Skin Carver and we are throwing in Skull Forest later on. ~ Glenn Danzig,
353:Whether you continue in the household or renounce it and go to the forest, your mind haunts you. ~ Sri Ramana Maharshi,
354:Within every little dream seed is the potential viability of sprouting to becoming a great forest. ~ Israelmore Ayivor,
355:At the midpoint on the journey of life, I found myself in a dark forest, for the clear path was lost. ~ Dante Alighieri,
356:I asked God to help me understand the story of the forest and what it means to be a tree in that story. ~ Donald Miller,
357:In America the most widespread type of forest is the evergreen coniferous woodland of the north. ~ Ellsworth Huntington,
358:Religious awe is the same organic thrill which we feel in a forest at twilight, or in a mountain gorge. ~ William James,
359:She uttered a sound rather like an elephant taking its foot out of a mud hole in a Burmese teak forest. ~ P G Wodehouse,
360:Sleekpaw says dead cats are dumb. She says StarClan can’t possibly understand the forest anymore. They’ve ~ Erin Hunter,
361:Elena?"
"Yes, unless Nick found a woman in the forest, which I suppose wouldn't be too surprising. ~ Kelley Armstrong,
362:Everyone goes to the forest; some go for a walk to be inspired, and others go to cut down the trees. ~ Vladimir Horowitz,
363:It's coming, a battle between Starclan and The Dark Forest and every warrior will be called upon to fight. ~ Erin Hunter,
364:Owls are known as lonely birds; but it is not known that they have the forest as their best friend! ~ Mehmet Murat ildan,
365:Though life may not always go the way you please, remember to always see the forest through the trees. ~ Jennifer Sodini,
366:Warlock Hill was located in the rugged expanse of forest and farmland between La Crosse and Madison, outside ~ Matt Ruff,
367:When I was a kid, the only way I saw movies was from the back seat of my family's car at the drive-in. ~ Forest Whitaker,
368:Across the continent since Europeans first arrived, 92 per cent of old-growth forest has been destroyed. The ~ Don Watson,
369:Fairy damsels met in forest wide / By knights of Logres, or of Lyones, / Lancelot or Pelleas, or Pellenore. ~ John Milton,
370:If writing novels is like planting a forest, then writing short stories is more like planting a garden. ~ Haruki Murakami,
371:My heroes are Robert Duvall, Forest Whitaker, Ed Harris, Tommy Lee Jones, Anthony Hopkins and Sean Penn. ~ Walton Goggins,
372:Rage swelled inside Mapleshade’s head until the sounds of the forest faded away and her vision blurred. She ~ Erin Hunter,
373:Reversing the historical trajectory of human eating, for this meal the forest would be feeding us again. ~ Michael Pollan,
374:The one who preferred her own sorrows to all the joys in the world had enterd the forest and broken the spell ~ Sara Novi,
375:There was a song in this forest, too, but it was a savage song, whispering of madness and tearing and rage. ~ Naomi Novik,
376:We are like monkeys who dwell in the forest and shit on the very branches from which we hang. ~ Dzongsar Jamyang Khyentse,
377:All of my conjuring had led only to ruin and death. Now I was a wounded witch, waiting in the forest, undone. ~ Ariel Levy,
378:Everything in the forest is the forest. Competition is not separable from endless flavors of cooperation. ~ Richard Powers,
379:His legs crumpled and he fell all at once like a tree in a forest, his princess right there to catch him. ~ Soman Chainani,
380:I love to walk in the forest and take my bike. I love to watch the little birdies. I'm a green person. ~ Willemijn Verkaik,
381:Like wars, forest fires and bad marriages, really stupid laws are much easier to begin than they are to end. ~ Matt Taibbi,
382:Luckily, the forest was so dense that the two escaped without injury, though one of the men peed in his pants. ~ Liu Cixin,
383:People are like trees in a forest; no botanist would think of studying each individual birch-tree.' Katya, ~ Anton Chekhov,
384:She landed lightly, silently, and streaked into the forest, alone as she had always been and would forever be. ~ L L Raand,
385:Sit Rest Work. Alone with yourself, Never weary. On the edge of the forest Live joyfully, Without desire. ~ Gautama Buddha,
386:There’s nothing better than living in a place where the water meets the forest and the forest meets the sky. ~ Kathi Daley,
387:They said they would rather be outlaws a year in Sherwood Forest than President of the United States forever. ~ Mark Twain,
388:Tree is a soldier, forest is an army! And let us wish that all the battles against this army is lost! ~ Mehmet Murat ildan,
389:He let himself be led into the night, into the forest, into the blind secret wordless, thoughtless country. ~ Hermann Hesse,
390:I am bold enough to say that a man-made Moon voyage will never occur regardless of all scientific advances. ~ Lee De Forest,
391:If ever you grow weary of concrete, so much concrete conversation, you might take your questions to the forest. ~ Amy Leach,
392:If you spend your life over analysing every encounter you will always see the tree, but never the forest. ~ Shannon L Alder,
393:It is good to know that out there, in a forest in the world, there is a cabin where something is possible. ~ Sylvain Tesson,
394:I've thought of a wonderful way to start a forest fire,' Tom said musingly as they were having coffee. ~ Patricia Highsmith,
395:Neither my life of luxury in the palace -nor- my life as ascetic in the forest were ways to enlightenment. ~ Gautama Buddha,
396:The improvement of forest trees is the work of centuries. So much more the reason for beginning now. ~ George Perkins Marsh,
397:the mission of men there seems to be,like so many busy demons,to drive the forest out of the country. ~ Henry David Thoreau,
398:The network of words is a big forest; it is the cause of a curious wandering of the mind. ~ Swami Vivekananda, Bhakti-Yoga,
399:Tree is a soldier, forest is an army! And let us wish that all the battles against this army are lost! ~ Mehmet Murat ildan,
400:Where does a wise man kick a pebble? On the beach. Where does a wise man hide a leaf? In the forest. ~ Gilbert K Chesterton,
401:All the streams carry the wisdom of the forest to the lake, and over there, silence replaces the noise! ~ Mehmet Murat ildan,
402:Always watch where you are going. Otherwise, you may step on a piece of the Forest that was left out by mistake. ~ A A Milne,
403:eyes that had the still gleam of a forest pool in winter when brown leaves shine up through quiet water. ~ Margaret Mitchell,
404:Forest sounds/ all around/ but on the ground/ the sound/ of Me/ grew. Echoed,/ I heard a path I could not see. ~ Skila Brown,
405:From beasts we scorn as soulless, In forest, field and den, The cry goes up to witness The soulessness of men ~ William Inge,
406:If you want to live a peaceful life, either bring the forest to your house or your house to the forest! ~ Mehmet Murat ildan,
407:Mac was part wild thing and could likely exist for years in the forest with nothing more than his instincts. ~ Melinda Leigh,
408:One had, in any case, a bag full of fruits that resemble stars, picked by the handful in the luminous forest ... ~ L on Bloy,
409:Sentences must stir in a book like leaves in a forest, each distinct from each despite their resemblance. ~ Gustave Flaubert,
410:You can't stay in your corner of the Forest waiting for others to come to you. You have to go to them sometimes. ~ A A Milne,
411:You can't stay in your corner of the forest waiting for others to come to you. You have to go to them sometimes. ~ A A Milne,
412:...a redoubtable alchemy was at work behind impenetrable veils as the forest prepared its nocturnal mysteries. ~ Julien Gracq,
413:A tree without roots will fall over, whereas a tree with roots eventually becomes part of a forest. ~ Margrethe II of Denmark,
414:Deep in the rain forest it was doing what it usually does in rain forests, which was raining: hence the name. ~ Douglas Adams,
415:I AM THE SILENCE AT THE END OF THE SONG!"
"Could you give me the 'dumb forest creature' version, maybe? ~ Nicole Chartrand,
416:I do not play the instrument In longing but in quest Not to be undertaken Not to be lost In a forest of bliss. ~ Katy Lederer,
417:If I were a Brazilian without land or money or the means to feed my children, I would be burning the rain forest too. ~ Sting,
418:It is good to know that out there, in a forest in the world, there is a cabin where something is possible... ~ Sylvain Tesson,
419:The soil under the grass is dreaming of a young forest, and under the pavement the soil is dreaming of grass. ~ Wendell Berry,
420:When the forest and the city are functionally indistinguishable, then we know we have reached sustainability. ~ Janine Benyus,
421:Without a word, one of the boys chose five children, and they slipped into the forest as silent as shadows. ~ Andrew Peterson,
422:I am a forest fire and an ocean, and I will burn you just as much
as I will drown everything you have inside. ~ Shinji Moon,
423:Bellator silvae servi. Warrior of the forest, I, the alpha, call on thee to serve in this time of need. ~ Andrea Cremer,
424:Nothing beats camping out in a dreary Jotunheim forest while your friend stitches runes on a giant bowling bag! ~ Rick Riordan,
425:Nothing else seems out of the ordinary for a horrible haunted forest being inhabited by a child eating witch. ~ Seanan McGuire,
426:Sometimes a flame must level a forest to ash before new growth can begin. I believe Wonderland needed a scouring. ~ A G Howard,
427:There's something stalking us. Off to the side of the road, moving through the forest.'

Kettricken smiled. ~ Robin Hobb,
428:All that mysterious life of the wilderness that stirs in the forest, in the jungles, in the hearts of wild men. ~ Joseph Conrad,
429:And the forest perfume — trees and earth — it's like incense in a shrine. You fall into a state of... prayer. ~ Keiichi Sigsawa,
430:Do not carry with you your mistakes. Do not carry your cares. Travel on alone. Like an elephant in the forest. ~ Gautama Buddha,
431:Figures,” Corey muttered. “Survive a forest fire, helicopter crash, and killer eels, only to slip on a rock. ~ Kelley Armstrong,
432:I do not foresee 'spaceships' to the moon or Mars. Mortals must live and die on Earth or within its atmosphere! ~ Lee De Forest,
433:Oh my god.' I say, overwhelmed by the forest of dicks that surrounds me. 'I can’t believe how gay I really am... ~ Chuck Tingle,
434:That night there was more than one killer in the forest, the next day a lot more ghosts.--The Book of Brin ~ Michael J Sullivan,
435:T.H. moved through the forest like the melody of a well-known song, in perfect harmony with his surroundings. ~ Charles de Lint,
436:You can't stay in your corner of the forest, waiting for others to come find you; you have to go to them sometimes. ~ A A Milne,
437:A forest of all manner of trees is poor, if not disagreeable, in effect; a mass of one species of tree is sublime. ~ John Ruskin,
438:As a single withered tree, if set aflame, causes a whole forest to burn, so does a rascal son destroy a whole family. ~ Chanakya,
439:If we leave my car here, Helene will know. She'll see it."
"Should we hide it under some branches in a forest? ~ Sally Thorne,
440:The place felt sinister, though. Your imagination can get the better of you where a road ends against a forest. ~ David Guterson,
441:[T]he stars were laid out like worlds or like ideas, uncountable as the trees in a forest or the leaves on a tree. ~ Neil Gaiman,
442:you got two feet, Sethe, not four." he said, and right then a forest sprang up between them; tactless and quiet. ~ Toni Morrison,
443:You’re all so busy tending to your own personal tree that you don’t look around to see that the forest is on fire. ~ John Scalzi,
444:All forests are one... They are all echoes of the first forest that gave birth to Mystery when the world began. ~ Charles de Lint,
445:Goddamn you," Jacob said. "There's no damnation, Jacob. No Heaven but the forest and no God but the hive. ~ Robert Charles Wilson,
446:I forgot Dumbledore trashed Hogwarts, refused to resign and ran off to the forest to make speeches to angry trolls. ~ J K Rowling,
447:Maybe it was cold and miserable in the forest, but man can bring his own warmth and comfort anywhere he goes. ~ Sergei Lukyanenko,
448:put herself back together again and again. She would drink the forest liquids and drench herself in possibility. ~ Susan Vreeland,
449:The child, ravaged by wolves, falls quiet in the forest, and the long darkness is filled with an undisturbed silence. ~ Greg Bear,
450:When I was a child, the African forest sounded like a dream to me, because it was full of animals and it was wild. ~ Jane Goodall,
451:Her eyes narrowed until they were a faint greenish glitter, like a forest pool far back in the shadow of trees. ~ Raymond Chandler,
452:However much you feed a wolf, it always looks to the forest. We are all wolves of the dense forest of Eternity. ~ Marina Tsvetaeva,
453:know that walking into a small woodlot,” he wrote, “is riskier than walking into a nearby large, extensive forest. ~ David Quammen,
454:Like fore, you will blaze through the forest... but beware - even the most powerful flames can be defeated by water. ~ Erin Hunter,
455:The forest around me is quiet and whatever judgment it makes of me, merciful or monstrous, it keeps to itself. ~ Rebecca Roanhorse,
456:The forest did not tolerate frailty of body or mind. Show your weakness, and it would consume you without hesitation. ~ Tahir Shah,
457:the forest remembers that the last word can only be
the flaming cry of the bird of ruins in the bowl of the storm ~ Aim C saire,
458:The forest was, Devan thought, strangely lovely that day, the way a woman can seem more beautiful when she is sad. ~ Varian Krylov,
459:To make knowledge productive, we will have to learn to see both forest and tree. We will have to learn to connect. ~ Peter Drucker,
460:Dark human shapes could be made out in the distance, flitting indistinctly against the gloomy border of the forest, ~ Joseph Conrad,
461:Humans are pretty complicated,” I said.
“No, Boy. Rain-forest ecosystems are complicated. Humans are just a mess. ~ Jon Skovron,
462:If you walk into a forest - you hear all kinds of subtle sounds - but underneath there is an all pervasive silence. ~ Eckhart Tolle,
463:In a forest of a hundred thousand trees, no two leaves are alike. And no two journeys along the same path are alike. ~ Paulo Coelho,
464:I was a mess when the movie [Into the Forest] ended and I had to say goodbye. It was one of the hardest endings. ~ Evan Rachel Wood,
465:The mountains, the forest, and the sea, render men savage; they develop the fierce, but yet do not destroy the human. ~ Victor Hugo,
466:We're kindling amid lightning strikes, a lit match and dry wood, fire danger signs and a forest waiting to be burned. ~ Nicola Yoon,
467:With every stroke of their keyboards they hacked a path through the forest that others would be required to follow. ~ Michael Lewis,
468:You must take your opponent into a deep dark forest where 2+2=5, and the path leading out is only wide enough for one ~ Mikhail Tal,
469:He knew time could heal. But it could also do more damage. A forest fire, spread over time, would consume everything. ~ Louise Penny,
470:I DO not count the hours I spend In wandering by the sea; The forest is my loyal friend, Like God it useth me. ~ Ralph Waldo Emerson,
471:I grew up in a forest. It's like a room. It's protected. Like a cathedral... it is a place between heaven and earth. ~ Anselm Kiefer,
472:I love horses. I think I may have been one of Henry VIII’s knights in another life, riding through a great forest. ~ Madonna Ciccone,
473:In city, in suburb, in forest, no way to stretch out the arms - so if you would grow, go straight up or deep down. ~ Denise Levertov,
474:The psychiatrist wants to know why I go out and hike around in the forest and watch the birds and collect butterflies ~ Ray Bradbury,
475:To make knowledge productive, we will have to learn to see both forest and tree. We will have to learn to connect. ~ Peter F Drucker,
476:While theoretically and technically television may be feasible, commercially and financially it is an impossibility. ~ Lee De Forest,
477:You must take your opponent into a deep dark forest where 2+2=5, and the path leading out is only wide enough for one. ~ Mikhail Tal,
478:Every time we burn a gallon of gas or an acre of rain forest, aren't we killing the future to preserve the present? ~ Chuck Palahniuk,
479:I care about people. In the end, I think they feel it. It comes across, regardless of the character I'm portraying. ~ Forest Whitaker,
480:I'm just looking for characters that continue to make me stretch and grow and learn more about the human condition. ~ Forest Whitaker,
481:in a cottage deep in the forest lived the wicked old witch...it was a cottage out of the nastier kind of fairy tale ~ Terry Pratchett,
482:Congo is one of the least-developed countries in the world, and has millions of acres of virtually untouched forest. ~ Anderson Cooper,
483:He had envied Attean his free, unhampered life in the forest, and the boisterous comradeship in the village. ~ Elizabeth George Speare,
484:I thought a forest was made up entirely of trees, but now I know that the foundation lies below ground, in the fungi. ~ Derrick Jensen,
485:My friends, we will be as fast as the wind, as silent as a forest, as ferocious as a fire, and as the mountain itself. ~ Colleen Houck,
486:... photographs are so loaded with information. They're remarkable. As I said, you get both the tree and the forest. ~ Lee Friedlander,
487:The great bell of Beaulieu was ringing. Far away through the forest might be heard its musical clangor and swell. ~ Arthur Conan Doyle,
488:To me, a forest is just a bunch of trees, but lakes and rivers are alive. Water is to the land what blood is to the land. ~ Sam Torode,
489:He envied the bark, which had been, in the course of one lifetime, both forest and fire. One endured; one destroyed. ~ Karen Joy Fowler,
490:I could never have gone to Africa another way and had the same experience. It was my job and my joy at the same time. ~ Forest Whitaker,
491:Midway upon the journey of our life I found myself within a forest dark, For the straight-forward pathway had been lost ~ Joseph Conrad,
492:Not just beautiful, though--the stars are like the trees in the forest, alive and breathing. And they're watching me. ~ Haruki Murakami,
493:Preoccupied with a single leaf, you won't see the tree.
Preoccupied with a single tree, you'll miss the entire forest. ~ Takuan Soho,
494:Shafts of delicious sunlight struck down onto the forest floor and overhead you could see a blue sky between the tree tops. ~ C S Lewis,
495:You are fire, and you will blaze through the forest. But beware: Even the most powerful flames can be destroyed by water. ~ Erin Hunter,
496:You may tell by looking at any twig of the forest, ay, at your very wood-pile, whether its winter is past or not. ~ Henry David Thoreau,
497:And, since birds are a main predator of forest insects, their dwindling is already affecting the health of our forests. ~ The New Yorker,
498:Midway upon the journey of our life I found myself within a forest dark, For the straight-forward pathway had been lost. ~ Joseph Conrad,
499:Starvation sounds almost unbelievable in forest country, and yet it is only too likely to happen. - Percy Harrison Fawcett ~ David Grann,
500:the only cereal in Aunt Jean’s pantry was some kind of health food that looked as if it had been swept off the forest floor, ~ Anonymous,
501:The violent and hungry hounds of pain
Travelled through his body biting as they passed ~ Sri Aurobindo, Savitri, Death in the Forest,
502:The world's a forest, in which all lose their way; though by a different path each goes astray. ~ George Villiers 1st Duke of Buckingham,
503:I do not think the forest would be so bright, nor the water so warm, nor love so sweet, if there were no danger in the lakes. ~ C S Lewis,
504:I've lost my way. I stumbled into the woods, but can't see the forest for the trees. How did I get here? Where am I going? ~ Kennedy Ryan,
505:I went through two schools of acting but I learned more about acting from meditating and from my marshall arts teacher. ~ Forest Whitaker,
506:The family is like the forest: if you are outside it is dense; if you are inside you see that each tree has its own position. ~ Yaa Gyasi,
507:The forest is really a gigantic carbon dioxide vacuum that constantly filters out and stores this component of the air. ~ Peter Wohlleben,
508:The heart of the forest—and the roots of life for the four Clans—had been ripped out. Nothing would ever be the same again. ~ Erin Hunter,
509:The rain forest has Sting. Now Siberia has Jack Dee. Someone had to draw the short straw. In this case it was the rain forest. ~ Jack Dee,
510:You are a warrior in a dark forest, with no compass and are unable to tell who the actual enemy is, So you never feel safe .. ~ Anonymous,
511:Believe you have the power to change the world, and you will. Forget the Forest Demon. Doubt is your greatest enemy right now. ~ J A White,
512:Compulsive reading relieves the anxiety that comes from tramping through the forest of meditation in search of clearings. ~ Sylvain Tesson,
513:like I had tumbled from the sky and hit every forest branch on the way down. Like a baby bird with featherless wings. ~ Charlie N Holmberg,
514:Midway upon the journey of our life, I found myself within a forest dark, for the straightforward pathway had been lost. ~ Dante Alighieri,
515:Some part of me was aroused by that trust. Another part of me felt like the wolf leading Red Riding Hood into the forest. ~ Annabel Joseph,
516:That is the hallmark of a good partnership, you know - when one partner sees the forest and the other studies the trees. ~ Deanna Raybourn,
517:We all have forests in our minds. Forests unexplored, unending. Each of us gets lost in the forest, every night, alone. ~ Ursula K Le Guin,
518:We are dreamers, shouting out in our sleep, pilgrims lost in a forest of symbols where no man can say with certainty who he is. ~ Kem Nunn,
519:We may not know the way through the forest, but we can pick each other up when we fall, and we will arrive together.” — ~ Colson Whitehead,
520:Why do fathers look ungainly in their daughter's bedrooms? Like mythical beasts wandered in from the forest of another world? ~ Mira Jacob,
521:A lovely little wooden cottage in the depths of a forest is the most beautiful palace a king or any man can ever have! ~ Mehmet Murat ildan,
522:I have only a small flickering light to guide me in the darkness of a thick forest. Up comes a theologian and blows it out. ~ Denis Diderot,
523:The Greywaren is always safe."

The Greywaren was Ronan. Whatever they were to this forest, Ronan was more to it. ~ Maggie Stiefvater,
524:The lake water was reinventing the forest and the white moon above it, and wolves lapped up the cold reflection of the sky. ~ Karen Russell,
525:The world was incomprehensibly intricate, and yet this forest made a simple sense in her heart that she felt nowhere else. ~ David Guterson,
526:A book is like a single tree in a forest, in that it exists in conjunction with and because of a great many others around it. ~ David Suzuki,
527:if a tree falls in a forest and nobody hears it, perhaps the tree wanted to fall simply to fall, and not to show itself falling. ~ Jomny Sun,
528:I miss sunrise even more. The green scent of dawn in the forest? The color blushing back into the world, different every day. ~ Laini Taylor,
529:No matter how clear the relationships of things might become in the forest of story, there was never a clear-cut solution. ~ Haruki Murakami,
530:Once when I was six years old I saw a magnificent picture in a book, called True Stories from Nature, about the primeval forest. ~ Anonymous,
531:She was a failure. That's what she thought. She had come to the forest to see the world, but all she found was wretchedness. ~ Robert Beatty,
532:the ability to kindle a fire, swiftly and without fail, remains the most fundamental skill of life support in the boreal forest. ~ Ray Mears,
533:The day is crisp and clear, almost like every other morning he's taken the same walk in the snow, hiking to the forest and back. ~ M C Frank,
534:The Elven Way passes beyond the fields of the known into the forest of the unknown, illuminated by the glow of the elves. ~ The Silver Elves,
535:The only acceptable imperialism is the Imperialism of the Forest! Let the whole world are invaded by the tree-soldiers! ~ Mehmet Murat ildan,
536:We live in a world where money is necessary. You can't just go out and roam the forest and the cities, at least in America. ~ Frederick Lenz,
537:At forty feet, the sky is entirely black, but now starlight bleeds faintly down into the forest from between rushing gray clouds. ~ Ned Hayes,
538:He wore a forest green T-shirt and straight-legged black jeans that fit snugly, but not enough to advertise his eggplant emoji. ~ Alyssa Cole,
539:It is no loss to mankind when one writer decides to call it a day. When a tree falls in the forest, who cares but the monkeys? ~ Richard Ford,
540:Lucky to see it,’ she said. ‘The forest must like Mr Markham. It’s very lucky for the quicksilver trees to cry at a funeral. ~ Natasha Pulley,
541:The East contemplated the forest the West counted the trees...the mind that knows that trees and the forest is a new mind. ~ Marilyn Ferguson,
542:There comes a stage at which a man would rather die cleanly by a bullet than by the unknown terror of the phantom in the forest. ~ Tahir Shah,
543:The timber harvest on federal land in Oregon, including in the Willamette forest, is about one-tenth today what it was back then, ~ Anonymous,
544:Every day spend at least an hour in a forest to stay healthy, and much more than this, to stay sane in this insane world! ~ Mehmet Murat ildan,
545:I sailed a sea of emotion,
to wander a forest of scars,
I am a dance of
Light and darkness,
A galaxy of shadow and stars ~ R Queen,
546:Start admiring the vastness of the forest and a tree will surely fall on you, bashing your skull for the crime of perspective. ~ David Benioff,
547:The forest was strangely lovely that day, the way a woman can seem more beautiful when she is sad.
~ Varian KrylovDevan ~ Varian Krylov,
548:We all have forests on our minds. Forests unexplored, unending. Each one of us gets lost in the forest, every night, alone. ~ Ursula K Le Guin,
549:What we're doing pop culturally is like burning the rain forest. The biodiversity of pop culture is really, really in danger. ~ William Gibson,
550:When the oak is felled the whole forest echoes with it fall, but a hundred acorns are sown in silence by an unnoticed breeze. ~ Thomas Carlyle,
551:Where does a wise man hide a leaf? In the forest. But what does he do if there is no forest? He grows a forest to hide it in. ~ G K Chesterton,
552:A language is not just a body of vocabulary or a set of grammatical rules. ... Every language is an old-growth forest of the mind. ~ Wade Davis,
553:Can there be any question that the human is the least harmonious beast in the forest and the creature most toxic to the nest? ~ Randy Thornhorn,
554:Every blade in the field - Every leaf in the forest - lays down its life in its season as beautifully as it was taken up. ~ Henry David Thoreau,
555:Hunters will tell you that a moose is a wily and ferocious forest creature. Nonsense. A moose is a cow drawn by a three-year-old. ~ Bill Bryson,
556:If you stand in a forest long enough, eventually something will fall on you. And Roz had been standing in the forest long enough. ~ Peter Brown,
557:I wondered then if life weren’t about nature, if we were supposed to live in the woods and grow into the forest like tree moss. ~ Donald Miller,
558:Thanks to the morning light, Thanks to the foaming sea, To the uplands of New Hampshire, To the green-haired forest free. ~ Ralph Waldo Emerson,
559:The plants filled the place, a forest of them, with nasty meaty leaves and stalks like the newly washed fingers of dead men. ~ Raymond Chandler,
560:When the oak is felled the whole forest echoes with its fall, but a hundred acorns are sown in silence by an unnoticed breeze. ~ Thomas Carlyle,
561:and a forest of tentacles sprouting from each nostril, making the bushiest nose beard Leo had ever had the displeasure to behold. ~ Rick Riordan,
562:As a matter of fact, an ordinary desert supports a much greater variety of plants than does either a forest or a prairie. ~ Ellsworth Huntington,
563:A single tree in the tropical forest in the south of Mexico has more different species than some European countries. ~ Carlos Salinas de Gortari,
564:Do you know we have more acreage of forest land in the United States today than we did at the time the Constitution was written? ~ Rush Limbaugh,
565:He had been here before, lots of times. He'd grown up with this recurring dream forest. Its roots were tangled in his veins. ~ Maggie Stiefvater,
566:Human nature is a vast impenetrable forest which no one can know in its entirety. Not even a mother knows her child’s deepest secrets. ~ Jo Nesb,
567:I had to admit the whole thing was pretty clever. “Okay. So SPYDER has a plan for Hidden Forest. Do they have one for us?” Murray ~ Stuart Gibbs,
568:I thought you were her knight, but you have become only her woodsman--taking little girls into the forest to cut out their hearts. ~ Holly Black,
569:Be as swift as the wind. As silent as the forest. As fierce as the fire. As unshakable as the mountain. And you can do anything... ~ Ren e Ahdieh,
570:I know it sounds very cliché and not very exciting, but if I'm outdoors - in the wild or the ocean or the forest - it inspires me. ~ Laura Ramsey,
571:It is no loss to mankind when one writer decides to call it a day. When a
tree falls in the forest, who cares but the monkeys? ~ Richard Ford,
572:It’s coming,” Jayfeather whispered. “A battle between StarClan and the Dark Forest, and every warrior will be called upon to fight. ~ Erin Hunter,
573:I was born in a place humans call central Africa, in a dense rain forest so beautiful, no crayons could ever do it justice. ~ Katherine Applegate,
574:Like a path through the forest, Sabbath creates a marker for ourselves so, if we are lost, we can find our way back to our center. ~ Wayne Muller,
575:She padded toward Han, barefoot, like a faerie startled out of a forest bower, bewitching mix of clan and flatland beauty. ~ Cinda Williams Chima,
576:We all have forests in our minds. Forests unexplored, unending. Each of us gets lost in the forest, every night, alone. Hidden ~ Ursula K Le Guin,
577:When we save the rain forest, the polar bear, and Al Gore, we should party so hard that Canada calls the cops on us for noise. ~ Paula Poundstone,
578:A good writer must be like the birds of a dark forest; you can’t see them, but you can hear their mysterious and wise voices! ~ Mehmet Murat ildan,
579:One might say I have decided to marry the silence of the forest. The sweet dark warmth of the whole world will have to be my wife. ~ Thomas Merton,
580:To make knowledge productive, we will have to learn to see both forest and tree. We will have to learn to connect. —Peter F. Drucker ~ David Allen,
581:When I find the guy who torched that forest, I'm going to eat him. And I'm only going to half-cook him first.
-Sergeant Schlock ~ Howard Tayler,
582:You cannot stop the time, but you can leave the time! And to do this, you must visit the timeless beauty of an autumn forest! ~ Mehmet Murat ildan,
583:As always, the ones who aren't saints make the most noise...a single tree falling makes a sound, but a whole forest growing doesn't. ~ Pope Francis,
584:It is like the point where the rainbow touches the forest. We think that we can see it—but if we go to look for it, it isn’t there. ~ Carlo Rovelli,
585:There is no hope for the fanciful idea of reaching the moon because of insurmountable barriers to escaping the earth's gravity ~ Forest Ray Moulton,
586:But, of course, it isn't really Good-bye, because the Forest will always be there... and anybody who is Friendly with Bears can find it. ~ A A Milne,
587:Her black eyes picked up a touch of green from her sweater, transforming them into the eerie night forest color of childhood terrors. ~ Darian North,
588:I certainly don' think I could've played the character [Idi Amin] the same way without being in Uganda. I loved working in Uganda. ~ Forest Whitaker,
589:It was the forest’s fault. Those two handsome woodcutters. An evil place, the forest, everyone knew it, full of temptations and imps... ~ Tanith Lee,
590:I wanted to be in The Emerald Forest. I chased that one for six months before it all came about. I wanted to work with John Boorman! ~ Powers Boothe,
591:Never go into the deep parts of the forest, for there are many dangers there, both dark and bright, and they will ensnare your soul. ~ Robert Beatty,
592:Walking in a forest between two hedges of ferns transfigured by autumn--that is a triumph. What are ovations and applause beside it? ~ Emil M Cioran,
593:When I had journeyed half of our life's way, I found myself within a shadowed forest, for I had lost the path that does not stray. ~ Dante Alighieri,
594:Where does a wise man hide a leaf? In the forest. But what does he do if there is no forest? He grows a forest to hide it in. ~ Gilbert K Chesterton,
595:An old-growth forest, a mountain range or a river valley is more important and certainly more loveable than any country will ever be. ~ Arundhati Roy,
596:Inkblot shadows of the canopy swayed and rolled on the forest floor in the cloudy light, almost as if the ground itself was moving. ~ Tony DiTerlizzi,
597:She was beautiful, but she was beautiful in the way a forest fire was beautiful: something to be admired from a distance, not up close. ~ Neil Gaiman,
598:We lose our souls if we lose the experience of the forest, the butterflies, the song of the birds, if we can't see the stars at night. ~ Thomas Berry,
599:Appreciation is like looking through a wide-angle lens that lets you see the entire forest, not just the one tree limb you walked up on. ~ Doc Childre,
600:I definitely hope to relax when I get back hope. I will disappear into the forest and be rejuvenated by the beauty of the mountains. ~ Wangari Maathai,
601:I had set off, going straight ahead, to escape a broken heart. I had been walking for three hours, wherever the forest took me. ~ Timoth e de Fombelle,
602:It's a unique experience when you're doing an independent film where you have one person who puts up all the funds to make the film. ~ Forest Whitaker,
603:No machine will give us imagination. No technology, no matter how advanced, will give us more wonder in our lives than a forest could. ~ Brandon Ellis,
604:Their fight in the forest had shown Jakob once again that one can’t run away from one’s own family. You take them in, no matter what. ~ Oliver P tzsch,
605:The Semliki Forest agent. Crimean-Congo. Sindbis. O’nyongnyong. Nameless São Paulo. Marburg. Ebola Sudan. Ebola Zaire. Ebola Reston. ~ Richard Preston,
606:Trying to see the emotional forest for the trees was something humans couldn’t even manage in themselves, never mind in other people. ~ Matthew Mather,
607:You must be swift as the wind, dense as the forest, rapacious as fire, steadfast like a mountain, mysterious as night and mighty as thunder. ~ Sun Tzu,
608:Your presence brings light into all of our lives … just like a good forest fire brings warmth to the creatures of the wood and vale. ~ L E Modesitt Jr,
609:But no, it’s yoga pants and T-shirts with slogans like “Save the Rain Forest” on them, made only of natural fibers of course. ~ Heather Vogel Frederick,
610:Standing there in the forest on her own, she didn’t feel strong. And she didn’t feel happy. But she finally felt as if she could go on. ~ Robert Beatty,
611:The family is like the forest: if you are outside it is dense; if you are inside you see that each tree has its own position. —AKAN PROVERB ~ Yaa Gyasi,
612:The United States Constitution grants education decision authority to the states and localities not to the president of the United States. ~ Dan Forest,
613:You can sleep in a forest and have a nice dream. But when you wake up, you will have a much better dream: The Magnificent Reality! ~ Mehmet Murat ildan,
614:Forest is and was and will be. Root and roof and all between. Pan-fruit feed me, nid-bough hold me, Peace and Joy be ever green. ~ Zilpha Keatley Snyder,
615:"Solitary is as necessary to our sanity as the forest where no one goes, as the waterfall in a canyon which no one has ever seen or heard." ~ Alan Watts,
616:So with my luck, I'll never make it in time to save the boy in the forest because my hair will have snagged on a tree branch a mile back. ~ Cynthia Hand,
617:The Forbidden Forest looked as though it had been enchanted, each tree smattered with silver, and Hagrid's cabin looked like an iced cake. ~ J K Rowling,
618:To be is to be perceived (Esse est percipi)." Or, "If a tree falls in the forest and no one is there to hear it, does it make a sound? ~ George Berkeley,
619:We with our quick dividing eyes measure, distinguish and are gone. The forest burns, the tree frog dies, yet one is all and all are one. ~ Judith Wright,
620:You have debased my child....You have made him a laughingstock of intelligence...a stench in the nostrils of the gods of the ionosphere. ~ Lee De Forest,
621:At this last stop before the road enters the endless forest, what we have in common with others can loom larger than what separates us. ~ Alain de Botton,
622:I never met a man who was shaken by a field of identical blades of grass. An acre of poppies and a forest of spruce boggle no one's mind. ~ Annie Dillard,
623:She was beautiful, but she was beautiful in the way a forest fire was beautiful: something to be admired from a distance, not up close. ~ Terry Pratchett,
624:the more potential dangerous thing than not being able to see forest because of the trees is not being to see the trees because of the forest ~ Anonymous,
625:treasures; I have had to run about the forest as a savage bear until I was freed by his death. Now he has got his well-deserved punishment. ~ Jacob Grimm,
626:We have to not just open our eyes to what's going on in other places; we need to open our eyes to what's going on right in front of us. ~ Forest Whitaker,
627:For myself, solitude is rather like a folded-up forest that I carry with me everywhere and unfurl around myself when I have need. ~ Clarissa Pinkola Estes,
628:I am a forest, and a night of dark trees: but he who is not afraid of my darkness, will find banks full of roses under my cypresses. ~ Friedrich Nietzsche,
629:Invest in the millennium. Plant sequoias. Say that your main crop is the forest that you did not plant, that you will not live to harvest. ~ Wendell Berry,
630:It wasn't Sherwood Forest he haunted, it was Marian. She carried him in her thoughts and she would carry out his will with her own hands. ~ Meagan Spooner,
631:Please, please, for the love of trolls and other blessed creatures, stop wandering around in the forest like yer a bat instead of a wee lady! ~ Amy Harmon,
632:Revenge is never a straight line. It's a forest, and like a forest it's easy to lose your way … to get lost … to forget where you came in. ~ Hattori Hanzo,
633:...when humans experience something as powerful as a forest or a rainbow, it is not crazy to assign its existence to a Greater Intelligence. ~ Anne Lamott,
634:Brazilian government provided him with a thirty-one-square-mile region of rain forest. The land is off-limits to everyone except this man. ~ Michael Finkel,
635:I am your forest, your earth, your eternity. I am your life. I am your death. I am all things forever and always. Love me. Love me. Forever love me. ~ Brom,
636:If she takes me to task over this, shall I tell her you attacked the trees?” “We had no treaty with the forest,” Saruel replied serenely. ~ Lynn Flewelling,
637:I had seen a herd of Elephant travelling through dense native forest ... pacing along as if they had an appointment at the end of the world. ~ Isak Dinesen,
638:I wanted to be a forest ranger or a coal man. At a very early age, I knew I didn't want to do what my dad did, which was work in an office. ~ Harrison Ford,
639:Midway upon the journey of our life, I found myself within a forest dark, For the straight foreward pathway had been lost.” – Dante’s Inferno ~ H P Mallory,
640:My secret self, the scarecrow-Lacey built of twigs and mud and bark, the Lacey who was made of forest and would someday be summoned home. ~ Robin Wasserman,
641:On the other side, beyond the gap that led into the stone hollow, the unknown forest lay waiting. No—ThunderClan’s new territory lay waiting. ~ Erin Hunter,
642:... or in the forest; mingling various walks with the splash and murmur of the waves, and the solemn wind-anthem among the tree-tops. ~ Nathaniel Hawthorne,
643:Then—without another sound—the beast glided toward her. Like a ghost. Like a demon of the forest, flying on a whorl of black smoke. Mariko’s ~ Ren e Ahdieh,
644:The whole universe is in darkness, but we remain lit. We're a tiny bird tied to a branch in the dark forest, with a spotlight trained on on us. ~ Liu Cixin,
645:A political country is like an American forest; you have only to cut down the old trees, and immediately new trees come up to replace them. ~ Walter Bagehot,
646:At the gates of the forest, the surprised man of the world is forced to leave his city estimates of great and small, wise and foolish. ~ Ralph Waldo Emerson,
647:I will have red roses next year. A forest of red roses.

On this rock? In this climate?

I'm telling you stories. Trust me. ~ Jeanette Winterson,
648:Ma’am, I shall get your princess to Krasnegar if I have to kill every goblin in Pandemia and drag her all the way through the forest, weeping. ~ Dave Duncan,
649:A hermitage in the forest is the refuge of the narrow-minded misanthrope; a hammock on the ocean is the asylum for the generous distressed. ~ Herman Melville,
650:I think I’ll pull through. And if I don’t…do me a favor and bury me in the forest. That’s romantic. Funerals are a maximum pain in the ass. ~ Chet Williamson,
651:Oh, yes, I taught 13 and a half years. I taught English, first at a Catholic school and then at El Toro High School in Lake Forest, Calif. ~ Elizabeth George,
652:The very idea of "managing" a forest in the first place is oxymoronic, because a forest is an ecosystem that is by definition self-managing. ~ Bernd Heinrich,
653:And I say also this. I do not think the forest would be so bright, nor the water so warm, nor love so sweet, if there were no danger in the lakes. ~ C S Lewis,
654:As leaves cover the forest floor in a carpet of vibrant rusts, orange and gold, autumn proves that sometimes death too can be a beautiful thing. ~ Nikita Gill,
655:A witch ought never be frightened in the darkest forest, because she should be sure that the most terrifying thing in the forest was her.
   ~ Terry Pratchett,
656:No sound here but the river lapping hungry at the edge of the forest, the sigh of the wind in the leaves and the rasping drone of insects. ~ Caitl n R Kiernan,
657:She felt like someone had carved her heart out of her chest and then turned her loose to stumble through a dark forest on a frigid night. ~ Laura van den Berg,
658:The enchantress and her mount were off—riding through the forest faster than should be possible. Light trailed after them like the tail of a comet. ~ K M Shea,
659:As the moral gloom of the world overpowers all systematic gaiety, even so was their home of wild mirth made desolate amid the sad forest. ~ Nathaniel Hawthorne,
660:Environmentalists changed the word jungle to rain forest, because no one would give them money to save a jungle. Same with swamps and wetlands. ~ George Carlin,
661:I laugh when I hear that the fish in the water is thirsty. You wander restlessly from forest to forest while the Reality is within your own dwelling. ~ Kabir,
662:I'm kind of a gossip hound, but watching the media whip the small fires into giant forest fires so that they can cover the result is infuriating. ~ Anne Lamott,
663:In the final confrontation with the Dark Forest, Spottedleaf gave her life in the stars to save Sandstorm, one last gift to her beloved Firestar. ~ Erin Hunter,
664:of a runaway? Freedom was a thing that shifted as you looked at it, the way a forest is dense with trees up close but from outside, from the ~ Colson Whitehead,
665:Roman influence seeds itself, sprouting mighty oaks right through the modern forest of computers, digital disks, microviruses and space satellites. ~ Anne Rice,
666:She's looking around the forest, as though if she can prove it isn't magic, then nothing else is, either. Which is stupid. All forests are magic. ~ Holly Black,
667:the Lion. "They of seem so helpless and frail. But there are none in the forest so bright as these." They now came upon more and more of the big ~ L Frank Baum,
668:There's a tree," Starflight said, jumping to his feet. "In the forest."
"No way," Glory said. "A tree in the forest? ~ Tui T Sutherland,
669:As far as the eye could reach, this lonely forest sea rolled on and on till its faint blue billows broke against an incredibly distant horizon. ~ Conrad Richter,
670:Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like an elephant in the elephant forest. ~ Gautama Buddha,
671:Come now, my child, if we were planning to harm you, do you think we'd be lurking here beside the path in the very darkest part of the forest? ~ Kenneth Patchen,
672:I’ll leave the way of words to walk the wood I’ll be the forest’s man, and greet the sun, And feel the silence blossom on my tongue like language. ~ Neil Gaiman,
673:I’m not frightened of joining StarClan,” Crowpaw spat back. “The forest is dying anyway. At least in StarClan, Feathertail will be waiting for me! ~ Erin Hunter,
674:In the evening I finished reading a book, and because I was feeling so alone, I buried the book on the edge of the forest with a borrowed spade. ~ Werner Herzog,
675:The familiar shape of the cross still gleamed above the distant forest, but now that I had found companions it no longer made any impression on me. ~ Sh hei oka,
676:The forest, like a casino, always wins. That's why you should never gamble, or enter the forest. And above all, never underestimate Schmidty. ~ Gitty Daneshvari,
677:...when the exhaustive exegesis of God's Word doesn't create people transformed into the image of Jesus, we have missed the forest for the trees. ~ Jen Hatmaker,
678:A forest ecology is a delicate one. If the forest perishes, its fauna may go with it. The Athshean word for world is also the word for forest. ~ Ursula K Le Guin,
679:Hold thy peace, dear little Pearl!" whispered her mother. "We must not always talk in the market-place of what happens to us in the forest. ~ Nathaniel Hawthorne,
680:Love's job is to make a safe place. Not to deny that the spiny forest exists, but to live hidden inside it, tunneled into the soft undergrasses. ~ Ramona Ausubel,
681:Naturalist Roger Tory Peterson has calculated that the Olympic Rain Forest is weighted down with more living matter than any other place on earth. ~ Timothy Egan,
682:Nature goes to the same place to create a galaxy of stars: a cluster of nebulas, a rain forest, a human body, or a thought. That place is Spirit. ~ Deepak Chopra,
683:One-third of the Earth’s land used to be covered in forest. Every ten years, we cut down about 1 percent of this total forest, never to be regrown. ~ Hope Jahren,
684:The most interesting parts of the natural world are the edges, places where ocean meets land, meadow meets forest, timberline touches the heights. ~ Galen Rowell,
685:the rifle cradled in the nook of his arm. When he saw them, he slowed to a halt and scanned the forest. “Either of you hurt?” “No,” Tara said, but ~ Darcy Coates,
686:They retained their wooden souls, and the curve of their backs had the enigmatic shape of growth itself and remained a part of the decaying forest ~ Tove Jansson,
687:When you write a book, you spend day after day scanning and identifying the trees. When you’re done, you have to step back and look at the forest. ~ Stephen King,
688:Do not be very upright in your dealings for you would see by going to the forest that straight trees are cut down while crooked ones are left standing. ~ Chanakya,
689:Get excited and enthusiastic about your own dream. This excitement is like a forest fire – you can smell it, taste it, and see it from a mile away ~ Denis Waitley,
690:Go to the winter woods: listen there, look, watch, and "the dead months" will give you a subtler secret than any you have yet found in the forest. ~ William Sharp,
691:I was born under the Blue Ridge, and under that side which is blue in the evening light, in a wild land of game and forest and rushing waters. ~ Winston Churchill,
692:Perhaps the forest simply knew this was where someone like Mariko - a lost girl in search of a place to call home - could plant roots and flourish. ~ Ren e Ahdieh,
693:Since half of all trees cut go to making paper, the only meaningful way to address destruction of our forest is to change the way paper is made. ~ Woody Harrelson,
694:The last tree fell, and the forest was gone, and everything was absolutely silent.

Blue touched Gansey's face. She whispered, “Wake up. ~ Maggie Stiefvater,
695:There is no place far enough that you can run. If a doe flees into the forest as far as her legs will carry her, does not the wolf simply follow? ~ Juliette Cross,
696:You see, Firestar? I am even more powerful than Starclan, for I have changed the clans in the forest from four to two..."-The Darkest Hour, Page 227 ~ Erin Hunter,
697:You want to be the tallest tree in the forest and let all the trees see you easily; but remember that lightnings will easily see you as well! ~ Mehmet Murat ildan,
698:Fairy elves, Whose midnight revels by a forest side Or fountain some belated peasant sees, Or dreams he sees, while overhead the moon Sits arbitress. ~ John Milton,
699:God knew, he was the only One who knew, The only One who saw the whole picture, the entire forest, and was untroubled by the few trees she could see. ~ Linda Byler,
700:God knew, he was the only One who knew. The only One who saw the whole picture, the entire forest, and was untroubled by the few trees she could see. ~ Linda Byler,
701:Hethin was at home with his father, King Hjorvarth, in Norway. Hethin was coming home alone from the forest one Yule-eve, and found a troll-woman ; she ~ Anonymous,
702:His body smelled like a precious-wood forest; his hair, like sandalwood, his skin, like cedar. It was as if he had always lived among trees and plants. ~ Ana s Nin,
703:On Wenlock Edge the wood's in trouble;His forest fleece the Wrekin heaves;The wind it plies the saplings double, And thick on Severn snow the leaves. ~ A E Housman,
704:    STILL stands the forest primeval; but far away from its shadow,   Side by side, in their nameless graves, the lovers are sleeping. ~ Henry Wadsworth Longfellow,
705:To return to the peaceful forest, its healing green canopies. To return to the ashram community, where everyone trusts and accepts me, ~ Chitra Banerjee Divakaruni,
706:We with our lives are like islands in the sea, or like trees in the forest... But the trees also commingle their roots in the darkness underground. ~ William James,
707:Why would someone with such red cheeks who liked to go on long walks in the forest have such a big cock? I wondered. What would he do with it? ~ Karl Ove Knausg rd,
708:As American education and intelligence becomes replaced by feelings and emotion, not seeing the forest for the trees has become a major problem. ~ Walter E Williams,
709:Devic Magic

Woodland sprites, elves and nymphs
Waltz in time take a glimpse
Fairies hide the forest wit
Mushrooms fly, agarics hit ~ William O Brien,
710:Every child can remember laying his head in the grass, staring into the infinitesimal forest and seeing it grow populous with fairy armies. ~ Robert Louis Stevenson,
711:He was the last leaf in a forest fallen to winter. He was the last soul in a graveyard of silence. He was the last, fading whisper of a great song. ~ Daniel Arenson,
712:I always liked those characters in 'True Blood' who could turn into animals. I'd love to be an animal of some kind and run quickly through a forest. ~ Jonathan Ames,
713:I love the season well When forest glades are teeming with bright forms, Nor dark and many-folded clouds foretell The coming of storms. ~ Henry Wadsworth Longfellow,
714:I was still looking at the floor of the forest, and I was seeing again the pattern of the leaves moving across the light in the sky, and across my skin. ~ Ned Hayes,
715:Tall and built like a dense forest, Clint's broad shoulders made a girl want to learn how to scale trees. Except me. I wanted to start a forest fire. ~ J C McKenzie,
716:The career of a sage is of two kinds: He is either honored by all in the world, Like a flower waving its head, Or else he disappears into the silent forest. ~ Laozi,
717:Went looking for faith on the forest floor, and it showed up everywhere. In the sun, and the water, and the falling leaves, the falling leaves of time. ~ Neil Young,
718:You know the movie "Rashomon" from [Takeshi] Kurosawa, when all the people in the forest see something different? Each performance was like that. ~ Marina Abramovic,
719:A gang of wild turkeys patrolled the edge of the forest, upright and alert, looking oddly saurian and menacing, like a lost squadron of velociraptors. ~ Lev Grossman,
720:December brought stone-silent days though a fresh odor came from the heavy sky, the smell of cold purity that was the essence of the boreal forest. So ~ Annie Proulx,
721:If you manage to stop the timber industry from cutting this forest, they'll cut that forest. If you stop oil drilling here, they'll go drill there. ~ Woody Harrelson,
722:Instead of a permit system or regulations, the Forest Service needs to reduce worldwide population growth to limit the number of visitors to wilderness. ~ Dave Barry,
723:I should have known I wasn’t a forest fire, but a small flame that could be snuffed out easily by the first man who turned my way with a heavy breath. ~ Mackenzi Lee,
724:Looked at from where she sat unsleeping, the sky seemed walled in by forest. It looked as if there was a river of sky matching the water river below. ~ Cynthia Voigt,
725:No road, no trail can penetrate this forest. The long and delicate branches of its trees lie everywhere, choking space with their exuberant growth. ~ Sebastian Seung,
726:The emergence of AIDS, Ebola, and any number of other rain-forest agents appears to be a natural consequence of the ruin of the tropical biosphere. ~ Richard Preston,
727:The whole mythology of Westeros begins with the struggle between the Children of the Forest and different warring factions before the first men arrive. ~ Alex Graves,
728:When we can converse with the animals, we will know the change is halfway here. When we can converse with the forest, we will know the change has come. ~ Tom Robbins,
729:While theoretically and technically television may be feasible, commercially and financially it is an impossibility.” —Lee De Forest, radio pioneer, 1926 ~ Anonymous,
730:A forest, by contrast, the description of a forest, as discovered in a handbook, a miscellany, an annual—this implies a romance of some kind, does it not? ~ Anonymous,
731:An artist, he paints with lakes and wooded slopes, with lawns and banks and forest-covered hills." — Daniel Burnham talking about Frederick Law Olmstead ~ Erik Larson,
732:Do you know what limbo is? It’s the neutral point between life and death. A kind of sad, gloomy place. Where I am now, in other words – this forest. ~ Haruki Murakami,
733:Not for her the cruel, delicate luxury of choice, the indolent, cat-and-mouse pastimes of the hearth-rug. No Penelope she; she must hunt in the forest. ~ Evelyn Waugh,
734:The tinkling pace of a long caravan
It seemed at times, or a vast forest’s hymn,
The solemn reminder of a temple gong, ~ Sri Aurobindo, Savitri, The World-Soul,
735:Your body's made to run, to walk, to trek long distances and carry things, work in a forest, and hunt animals. You have to keep it alive to function. ~ Dolph Lundgren,
736:Aphrodite just kept smiling.
Because she was just doing what a goddess does-the same way that a tornado rips houses apart or a fire burns down a forest. ~ L J Smith,
737:Evil had a scent, bitter and pungent, like the scorched earth after a forest fire. I’d been living with the stench long enough to recognize it anywhere. ~ Lisa Kessler,
738:He would eventually have to pass through the forest, but he felt no fear. Of course - the forest was inside him, he knew, and it made him who he was. ~ Haruki Murakami,
739:Looking back on my past is like taking the hand of a killer and walking through the forest at night. The only evidence of my death are these memories. ~ Zachary Koukol,
740:Not to find one’s way around a city does not mean much. But to lose one’s way in a city, as one loses one’s way in a forest, requires some schooling. ~ Walter Benjamin,
741:Some people believe that they are guided by forces, that the universe cuts paths for them through the dense forest of life, showing them where to go. ~ Maureen Johnson,
742:Walk down Forest Ave to Joey's Pizza like we used to do after performances, which doesn't exist anymore. We had a sense of community [in the school band]. ~ Jon Gordon,
743:Instead, the terrain looked like Nebraska—perpetual plains that faded into the horizon. When I asked Taukane where the forest was, he said, simply, “Gone. ~ David Grann,
744:Running through an unfamiliar forest filled with thorns is half an exercise in masochism, and half an obstacle course from the deepest reaches of Hell. ~ Seanan McGuire,
745:SERIOUSLY! That place was an ICKY mildew-and-bug-infested NIGHTMARE! There were more species of INSECTS in there than in the Amazon rain forest!! ~ Rachel Ren e Russell,
746:The wet moon hung like a red torch low over the forest. The flowery candelabra of the chestnut trees shimmered pale, the scent of the lilac was like a drug. ~ Anonymous,
747:When the State wishes to endow an academy or university, it grants it a tract of forest land: one saw represents an academy, a gang, a university. ~ Henry David Thoreau,
748:...When this map was made, there was only empty forest in the south," Gran told Birle.
"Not empty," Granda corrected her. "The forest is never empty. ~ Cynthia Voigt,
749:An avalanche starts with one pebble. A forest with one seed. And it takes one word to make the whole world stop and listen. All you need is the right one. ~ Jay Kristoff,
750:In the Ngong Forest I have also seen, on a narrow path through thick growth, in the middle of a very hot day, the Giant Forest Hog, a rare person to meet. ~ Isak Dinesen,
751:I use the word love loosely, and only because my vocabulary is unequal to the task of describing the precise nature of that maze, that forest of feelings ~ Arundhati Roy,
752:Katsa sat in the darkness of the Sunderan forest and understood three truths. She loved Po. She wanted Po. And she could never be anyone's but her own. ~ Kristin Cashore,
753:Midway upon the journey of our life I found myself within a forest dark, For the straightforward pathway had been lost.” DANTE ALIGHIERI, The Divine Comedy ~ J A Konrath,
754:The natural inheritance of everyone who is capable of spiritual life is an unsubdued forest where the wolf howls and the obscene bird of night chatters. ~ Salman Rushdie,
755:The snake kills by squeezing very slowly. This is how the civilized world slowly, slowly pushes into the forest and takes away the world that used to be. ~ James Cameron,
756:The way to Elfin is found on the path
That weaves through the Misty Forest
That lives between the Mountain of Vision
And the River of Reality ~ The Silver Elves,
757:They were truly new people. No longer Forest People, certainly not the Horde. They were outcasts. They were the chosen. Those who had died. Those who lived. ~ Ted Dekker,
758:To be sure, I am a forest, and a night of dark trees: but (s)he who is not afraid of my darkness, will find banks full of roses under my cypresses. ~ Friedrich Nietzsche,
759:A great whispering noise began to rise in the woods on either side of the tracks, as if the forest had just noticed we were there and was commenting on it. ~ Stephen King,
760:And Ronan did. Because Niall Lynch was a forest fire, a rising sea, a car crash, a closing curtain, a blistering symphony, a catalyst with planets inside him. ~ Anonymous,
761:Baroque sculpture and interior design has a quality of creating an environment that seems organic because it's full of curves and details, like a forest. ~ Camille Henrot,
762:I can play a man who's despicable. But I'll still look inside him to find a point of connection. If I can find that kernel, audiences will relate to me. ~ Forest Whitaker,
763:If a tree falls in the forest and no one is there to hear it, does it really fall? If a character sits in a book and no one reads it, is he truly alive? As ~ Jodi Picoult,
764:If a tree falls in the forest when no one is around to hear it, does it still make a sound?
If I scream in the silence, will anyone be around to hear it? ~ Lydia Kelly,
765:It was Tigerstar's ambition that destroyed him. If he had been willing to wait for power to come to him, he would've been the greatest leader in the forest. ~ Erin Hunter,
766:Self-control is like quietly walking through the trees and calmly trying to find your way out of the forest. Self-mastery is like being okay in the forest. ~ Joan Marques,
767:The media only writes about the sinners and the scandals, he said, but that's normal, because 'a tree that falls makes more noise than a forest that grows. ~ Pope Francis,
768:Wherever they go, and whatever happens to them on the way, in that enchanted place on the top of the forest, a little boy and his Bear will always be playing. ~ A A Milne,
769:I have this recurring nightmare where I'm lost in a strange forest, and my only hope is your sense of direction. Enough to give a fellow the sweats, it is. ~ Gerald Morris,
770:The dark forest looked on fire. The trees were lit up like funeral pyres. She thought she saw bodies strapped to the trees, burning, burning, burning. ~ Jeanette Winterson,
771:the idea of independence and self-government in Africa was voiced by almost no one, except for a few beleaguered rebels deep in the Congo rain forest. In ~ Adam Hochschild,
772:They seemed no closer to the tops of the peaks that rose before them. It was only by looking back, to the forest far below, that she knew they'd climbed. ~ Kristin Cashore,
773:To describe the overwhelming life of a tropical forest just in terms of inert biochemistry and DNA didn't seem to give a very full picture of the world. ~ Rupert Sheldrake,
774:Tristan slipped into my soul the way mist travels in the forest after the rain: unseen, unstoppable, and ubiquitous. Our feelings resemble the mist in a way, ~ Layla Hagen,
775:You still must be a woman, still must lean on man’s more worthy arm. Both you and I are nature’s parasites, but let us cling to the noblest forest oaks. ~ Anthony Trollope,
776:A king of a kingdom no one fucking knows about! I'm the tree in the forest that silently falls--when no one is around to be crushed! [Lothaire, Enemy of Old] ~ Kresley Cole,
777:Art will liberate itself from the needs and desires of men. No longer will we paint a forest ora horseas we like oras theyappear to us, but as they really are. ~ Franz Marc,
778:Ask me to give you everything I have, knowing I'll give you my word that if you fall in the forest when there's no one around I'll be there before you land. ~ Andrea Gibson,
779:But one day we shall be rich, and the next poor. One day we shall dine in a palace and the next we'll sit in a forest and toast mushrooms on a hatpin. ~ Katherine Mansfield,
780:In the classic successional course, each suite of plants replaces its predecessor, until the arrival of the final, “climax” ecosystem, usually tall forest. ~ Charles C Mann,
781:It had indeed been a failure of faith and courage not to wander on through the forest, not to search faithfully for his true mate, not to believe and endure. ~ Iris Murdoch,
782:Of all formal things in the world, a clipped hedge is the most formal; and of all the informal things in the world, a forest tree is the most informal. ~ Henry Ward Beecher,
783:Something about the howling of a wolf took a man right out of his here and now and left him in a dark forest of the mind, running naked before the pack. ~ George R R Martin,
784:The first movie I ever saw was a horror movie. It was Bambi. When that little deer gets caught in a forest fire, I was terrified, but I was also exhilarated. ~ Stephen King,
785:A concrete city creates concrete-people! But what the humanity needs is flower-people, cloud-people, stream-people, butterfly-people, and forest-people! ~ Mehmet Murat ildan,
786:At first I thought I was fighting to save rubber trees, then I thought I was fighting to save the Amazon rain forest. Now I realize I am fighting for humanity ~ Chico Mendes,
787:A witch ought never to be frightened in the darkest forest ... because she should be sure in her soul that the most terrifying thing in the forest was her. ~ Terry Pratchett,
788:For instance, here is a puzzle that many minds have pondered: If a tree falls in the forest, and there is no one there to hear it,does it still make a sound? ~ Cameron Dokey,
789:He who would study nature in its wildness and variety, must plunge into the forest, must explore the glen, must stem the torrent, and dare the precipice. ~ Washington Irving,
790:I just think it's difficult for them to see the forest for the trees right now, which I can't blame them for, given the circumstances they found themselves in. ~ Denis Leary,
791:I've had just one goal. I wanted to get to the 22nd floor before anyone else . . . so I could buy a certain player house, a log cabin deep in a thick forest. ~ Reki Kawahara,
792:I will honor my ancestors in StarClan, but not those who have ever walked in the Dark Forest. Guide my steps wisely, warriors of the past. And warriors of now. ~ Erin Hunter,
793:On a hairpin turn, above the dead forest, on no day in particular, a white Toyota crashed into a black Mercedes, for a moment blending into a blur of gray. ~ Neal Shusterman,
794:When Zarathustra was alone . . . he said to his heart: "Could it be possible! This old saint in the forest hath not yet heard of it, that God is dead!" ~ Friedrich Nietzsche,
795:You are like a hunter: your knowledge of every detail of the forest and of the ecosystem as a whole will give you many more options for survival and success. ~ Robert Greene,
796:As a whole forest becomes fragrant by the existence of a single tree with sweet-smelling blossoms in it, so a family becomes famous by the birth of a virtuous son. ~ Chanakya,
797:But I'll tell you what hermits realize. If you go off into a far, far forest and get very quiet, you'll come to understand that you're connected with everything. ~ Alan Watts,
798:But wherever they go, and whatever happens to them on the way, in that enchanted place on the top of the Forest, a little boy and his Bear will always be playing. ~ A A Milne,
799:He did a crazy thing, Kit. He turned into a dragon. And then set the forest on fire to protect us. He went up against a small army to keep you safe.
- Dante ~ Liz de Jager,
800:I don't think it is appropriate for male coaches and male teachers to have access to girls' locker rooms and showers while the young girls are naked and exposed. ~ Dan Forest,
801:If I try to articulate every little detail in a drawing, it would be like missing the forest for the trees, so it's just about getting the outline of the forest. ~ Jeff Koons,
802:Nobody can change who he is except for himself, not any saint ritual, not an ignorant, terrified town, not a night spent in the forest, not a dress or a kiss. ~ Tessa Gratton,
803:Once upon a bye, before your grandfather’s grandfather was born, on the edge of an unexplored wilderness called the Endless Forest, there lived a boy named Tim ~ Stephen King,
804:That includes not cutting down the rain forest, and stop polluting the ocean because once we kill the coral reefs and the rain forest, this earth is toast. ~ Michael Berryman,
805:The best and easiest way to get a forest to return to any plot of cleared land is to do nothing—nothing at all, and do it for less time than you might think. ~ Richard Powers,
806:The lives of people are like young trees in a forest. They are being choked by climbing vines. The vines are old thoughts and beliefs planted by dead men. ~ Sherwood Anderson,
807:This forest is mine; you can hardly force me out of it.” Brida held the spear in a throwing position. “Oh?” she asked. “Except for today,” the prince hastily said. ~ K M Shea,
808:When the mind’s filter disappeared, the big picture disappeared with it. There was no forest, only trees. At its worst, there were no trees, either. Just bark. ~ Stephen King,
809:Why not?” Nia said. “We can’t go west. The forest stretches for miles and miles, and Maker knows how many cows we’ll meet, even if the Fangs don’t catch us. ~ Andrew Peterson,
810:You will find the way, daughter of the forest. Through grief and pain, through many trials, through betrayal and loss, your feet will walk a straight path. ~ Juliet Marillier,
811:I won’t be your convenience!” “There is not one single thing about you that's convenient, Forest. Why do you think I would use you? You mean a great deal to me. ~ Tenaya Jayne,
812:Men were indeed more foolish and more cruel than the beasts of the jungle! How fortunate was he who lived in the peace and security of the great forest! ~ Edgar Rice Burroughs,
813:Scandal does not destroy American fundamentalism. Rather, like a natural fire that purges the forest of overgrowth, it makes the movement stronger. And fiercer. ~ Jeff Sharlet,
814:The cabin looked as warm as a handwritten love letter, with a stone fireplace that took up an entire wall and a forest of candles dangling from the ceiling. ~ Stephanie Garber,
815:The truth seems to be, however, that the mother-forest, and these wild things which it nourished, all recognised a kindred wilderness in the human child. ~ Nathaniel Hawthorne,
816:As the sky grew dark and the forest grew darker, Podo called a halt. There had been no sign of Stranders and no more toothy cows in the six hours since lunch. ~ Andrew Peterson,
817:beware, white man, of the friendly forest,
of the painted desert, beware of the singing water
lest you find your mother
and she pounce and devour you ~ Jaime de Angulo,
818:But I'll tell you what hermits realize. If you go off into a far, far forest and get very quiet, you'll come to understand that you're connected with everything. ~ Alan W Watts,
819:The school is on the edge of town. Hell, most of the town is on the edge of town--you can’t walk far in any direction without ending up in the forest. ~ Kelley Armstrong,
820:the stars are like the trees in the forest, alive and breathing. And they’re watching me. What I’ve done up till now, what I’m going to do – they know it all. ~ Haruki Murakami,
821:...They accept the natural order of the world. And although they choke in the fumes of the city they do not make a connection with the purer air in the forest... ~ Annie Proulx,
822:We aren’t exactly emptying the oceans; it’s more like clear-cutting a forest with thousands of species to create massive fields with one type of soybean. ~ Jonathan Safran Foer,
823:A clear stream, a long horizon, a forest wilderness and open sky - these are man's most ancient possessions. In a modern society, they are his most priceless. ~ Lyndon B Johnson,
824:A matted forest-head invaded heaven
As if a blue-throated ascetic peered
From the stone fastness of his mountain cell ~ Sri Aurobindo, Savitri, The Destined Meeting-place,
825:Forest, I fear you! In my ruined heart your roaring wakens the same agony as in cathedrals when the organ moans and from the depths I hear that I am damned. ~ Charles Baudelaire,
826:I had a naiveté that I would remember the things that I had written already, but I was getting lost in the forest of my own ideas and having to find my way out. ~ Alexander Chee,
827:The road felt like an embarrassing affectation, an attempt to carve some kind of scar into the face of the forest vastness, to prove humanity had dominion here. ~ Craig Schaefer,
828:The true wealth of a community is measured by how carefully it listens to its women and how sincerely it values their wisdom. Empowering women empowers us all. ~ Forest Whitaker,
829:If the weather is good I go into the nearby wood - there I am painting a small beech forest (in the sun) with a few conifers mixed in. This takes until 8 'o clock. ~ Gustav Klimt,
830:The cutting of primeval forest and other disasters, fueled by the demands of growing human populations, are the overriding threat to biological diversity everywhere. ~ E O Wilson,
831:But the world did not match the picture in my head, and instead I was with a strange, uncombed person, overlooking a sea without water and a forest without trees. ~ Daniel Handler,
832:I can't quite see the point of poems like "Wittgenstein Goes for a Walk with A Hawk in Sherwood Forest." I know they're trying to be clever, but they're not. ~ Andre Naffis Sahely,
833:I find writing novels a challenge, writing stories a joy. If writing novels is like planting a forest, then writing short stories is more like planting a garden. ~ Haruki Murakami,
834:I have the loving support of my girlfriend who still attends Wake Forest and is nearing graduation. She helps me cope with the everyday rigors of being an NBA player. ~ Tim Duncan,
835:In the frantaic world of today, with everything in a ceaseless uproar like a forest in a hurricane, it's a good thing to see that your roots go a long way down. ~ Thomas H Raddall,
836:Knowing the path through the forest doesn't make the trip any less daunting. Knowing the steps to your dreams doesn't make the climb any less of a challenge. ~ Richelle E Goodrich,
837:The forest was not dark, because darkness has nothing to do with the forest—the forest is made of life, of light—but the trees moved with wind and subtle creatures. ~ Lauren Groff,
838:Dr. Vincent Gilbert lived in the heart of the forest. Away from human conflict, but also away from human contact. It was a compromise he was more than happy to make. ~ Louise Penny,
839:Forest deep, silent bells There's a secret no one tells Valley quiet, water still Lynburns watching on the hill Apples red, corn gold Almost everyone grows old ~ Sarah Rees Brennan,
840:How unusually beautiful the forest was in the morning without anyone walking through it but him, column after column of spruce, a vast hall with a blue-green vault. ~ Hermann Hesse,
841:If you just take a single human and put him or her in the forest he or she might not do very well without some sort of education which he got or she got from some tribe. ~ Bill Nye,
842:It’s a tree falling in a forest conundrum: if a white kid raps all the lyrics to ‘Gold Digger’ and there isn’t a black person around to hear it, is it still racist? ~ Nikesh Shukla,
843:Spending so much time alone had turned Chloe's imagination into a deep dark forest. It was a magical place to escape to, and so much more thrilling than real life. ~ David Walliams,
844:There is no description, no image in any book that is capable of replacing the sight of real trees, and all of the life to be found around them in a real forest. ~ Maria Montessori,
845:The same as if a tree falls in the forest and no one is there to hear it, you realize, if no one had been there to witness the agony of Christ, would we be saved? ~ Chuck Palahniuk,
846:We ran for the forest, crashing through the stalks of wheat, beneath the rising moon and the stars spinning farther and farther away, alone beneath the godless sky. ~ David Benioff,
847:wished he knew just how it seemed to her. He had been mistaken, he felt. The heart of another is a dark forest, always, no matter how close it has been to one’s own. ~ Willa Cather,
848:In the man who keeps no watch over his conduct, desire extends itself like a creeper. It wanders hither and thither like the monkey running in the forest after a fruit. ~ Dhammapada,
849:sight of Clarice Starling running through the falling leaves on the forest path was well established now in the memory palace of his mind. It is a source of pleasure ~ Thomas Harris,
850:The future is like smoke from a burning forest, waiting for the wind of specific events and personal courage to blow the sparks and embers of reality this way or that. ~ Dan Simmons,
851:The sky was low and broody, but from here, near the treeline, you could see the forest rolling down into the valley, the lake tucked away like a pocket mirror. ~ Garth Risk Hallberg,
852:And God, God who believes in us all. And who's given me this moment, in this lifetime, that I will hopefully carry to the end of my lifetime into the next lifetime. ~ Forest Whitaker,
853:Had they taken her from me, I would willingly have gone with thee into the forest, and signed my name in the Black Man's book too, and that with mine own blood! ~ Nathaniel Hawthorne,
854:Indeed, I am a forest and a night of dark trees: but he who is not afraid of my darkness will also find rose slopes under my cypresses. ~ Friedrich Nietzsche, Thus Spoke Zarathustra,
855:It's a road," Corey said, pointing. "A dirt road," Hayley muttered. "So? We've been slogging through the forest for two days. What do you want? A six-lane highway? ~ Kelley Armstrong,
856:There is not in sight any source of energy that would be a fair start toward that which would be necessary to get us beyond the gravitative control of the earth. ~ Forest Ray Moulton,
857:There's a thing you confront when you're going into something new and you come to this sort of abyss, and then you push yourself. It makes you try different things. ~ Forest Whitaker,
858:There was room for them. A great deal of Italy, back then, was forest. Where man goes, trees die; or, to paraphrase Tacitus, we make a desert and call it progress. ~ Ursula K Le Guin,
859:Votes are like trees, if you are trying to build a forest. If you have more trees than you have forests, then at that point the pollsters will probably say you will win. ~ Dan Quayle,
860:What it wanted was to reveal to me that there is no end to guilt, no end to the prices we pay, that we are the forest, and our conscience, our hell, is the forest floor. ~ Shobha Rao,
861:Where are your combing seas, your blue water, your rollers, your breakers, your whales, or your waterspouts, and your endless motion, in this bit of a forest, child? ~ James F Cooper,
862:I was born in a poor family, a lower middle class family. My father was a clerk in the forest department. I was very bad at studies. I was not very good at sports, also. ~ Anupam Kher,
863:Mankind is getting smarter every day. Actually, it only seems so. At least we are making progress. We're progressing, to be sure, ever more deeply into the forest. ~ Franz Grillparzer,
864:Once it happened…Four men were walking in the forest. The first was a gnana yogi, the second was a bhakti yogi, the third was a karma yogi, and the fourth was a kriya yogi. ~ Sadhguru,
865:the dry wind soughed again through the trees, stirring branches as it moved like an invisible spirit through the forest. With the susurration came another thought, ~ Loreth Anne White,
866:When you meditate, go into the solitude of a forest, or a quiet corner, and enter into the chamber of your heart. And always keep your power of discrimination awake. ~ Sri Ramakrishna,
867:Where would a wise man hide a leaf? In the forest. If there were no forest, he would make a forest. And if he wished to hide a dead leaf, he would make a dead forest. ~ G K Chesterton,
868:Yet if we wait, unafraid, beyond the fearful instant,
The burning lake turns into a forest pool,
The fire subsides into rings of water,
A sunlit silence. ~ Theodore Roethke,
869:A fine lady is a squirrel-headed thing, with small airs and small notions; about as applicable to the business of life as a pair of tweezers to the clearing of a forest. ~ George Eliot,
870:Everything ended in silence. The beasts and spirits heaved a deep breath, broke up their encirclement, and returned to the depths of a forest that had lost its heart. ~ Haruki Murakami,
871:Freedom was a thing that shifted as you looked at it, the way a forest is dense with trees up close but from outside, from the empty meadow, you see its true limits. ~ Colson Whitehead,
872:If you're in a forest, the quality of the echo is very strange because echoes back off so many surfaces of all those trees that you get this strange, itchy ricochet effect. ~ Brian Eno,
873:There is a place they call La Pature, on the top of the hill, on the edge of the forest. Sometimes, on Sundays, I go and stay there with a book, watching the sunset. ~ Gustave Flaubert,
874:The song of the dodo, if it had one, is forever unknowable because no human from whom we have testimony ever took the trouble to sit in the Mauritian forest and listen. ~ David Quammen,
875:A master glass-maker must accustom himself to moving on. In old days they had always been wanderers, going from one forest to another, settling for a few years only. ~ Daphne du Maurier,
876:Caught early enough, the waking forest had no time to disguise itself into something mundane. This was a place of enchantments, a place where anything could happen. ~ Michael J Sullivan,
877:Choose your favorite spade and dig a small, deep hole, located deep in the forest or a desolate area of the desert or tundra. Bury your cell phone and then find a hobby. ~ Nick Offerman,
878:EXCLUSIVE: LOST CITY DISCOVERED IN THE HONDURAN RAIN FOREST In search for legendary “City of the Monkey God,” explorers find the untouched ruins of a vanished culture. ~ Douglas Preston,
879:In the boreal forest, there are many highly combustible materials to be found – the north woods are a living ‘tinderbox’, one of the easiest places on earth to start a fire. ~ Ray Mears,
880:I remember thinking all I wanted to do was to sit right there, in a newly built house, in a circle of light in the middle of the forest and be as stupid as I liked. ~ Karl Ove Knausg rd,
881:Typography must be as beautiful as a forest, not like the concrete jungle of the tenements It gives distance between the trees, the room to breathe and allow for life. ~ Adrian Frutiger,
882:When we learn to say a deep, passionate yes to the things that really matter, then peace begins to settle onto our lives like golden sunlight sifting to a forest floor. ~ Thomas Kinkade,
883:because that kind of heroine will sooner or later end up singing a duet with Mr. Bluebird and other forest creatures and then there’s nothing for it but a flamethrower. ~ Terry Pratchett,
884:Forest Gump had it wrong. Life is not a box of chocolate; it's a kaleidoscope. In the flip of a wrist, realities are shredded and the world takes on a totally new shape. ~ Carolyn Haines,
885:She was truly happy for the first time in her life, and it felt just like living in a small room painted all white, with windows looking out onto impenetrable forest. ~ Alexandra Kleeman,
886:Stone, sea, forest, city—and every creature that ever lived—all share the same struggle. Being resists unbeing. Order wars against the chaos of dissolution, of disorder. ~ Steven Erikson,
887:Alice had this magical look about her, like she would be at home in front of a hearth, wrapped in a large quilt, telling nursery rhymes to sweet-faced forest critters. ~ Alexandra Bracken,
888:Deer must be in the forest not in the zoo; monkey must be in the forest, not in the zoo; bear must be in the forest, not in the zoo! Animal prisons must be abolished! ~ Mehmet Murat ildan,
889:He took a deep breath. It smelled of fresh air, of forest, tree sap, and springtime. Never before had air seemed so precious to him. A few moments later the tunnel ended. ~ Oliver P tzsch,
890:I am a tree in the forest, moving very slowly, only barely touched by the wind. Everyone else just moves past me, and I watch them go, because I cannot be moved from who I am. ~ Ned Hayes,
891:if a tree falls in a forest and no one is around to hear it, does it make a sound? And if a woman who’s wholly alone occasionally talks to a pot plant, is she certifiable? ~ Gail Honeyman,
892:In this neck of the woods, the deeper the roots of your family tree, the higher your social esteem. My neighbor was a sapling transplanted into a prehistoric forest. ~ Denise Grover Swank,
893:A depressing number of people seem to process everything literally. They are to wit as a blind man is to a forest, able to find every tree, but each one coming as a surprise. ~ Roger Ebert,
894:Bellamy didn’t know why the ancient humans even bothered doing drugs. What was the point of shooting junk into your veins when walking through the forest had the same effect? ~ Kass Morgan,
895:It's a road," Corey said, pointing.
"A dirt road," Hayley muttered.
"So? We've been slogging through the forest for two days. What do you want? A six-lane highway? ~ Kelley Armstrong,
896:It was odd how Aritomo's life seemed to glance off mine; we were like two leaves falling from a tree, touching each other now and again as they spiraled to the forest floor. ~ Tan Twan Eng,
897:The shadows drifted near, then dragged away, as if the entire forest were breathing, as if her feet were its heartbeat, as if she were the only thing alive in the world. ~ Yasmine Galenorn,
898:Well, this is how I feel: I want to live by the ocean but also in the forest but also in the mountains but also in a big city but also in the countryside. Do you understand me? ~ Anonymous,
899:We were standing near the Lollipop Forest when we realized that Santa is an anagram of Satan... Overhearing the customers we would substitute the Satan for the world Santa. ~ David Sedaris,
900:We will continue talking about the beauty of the deserts as long as the forests exist on Earth! But when the last forest is gone, no beauty of deserts will remain too! ~ Mehmet Murat ildan,
901:When a man in a forest thinks he is going forward in a straight line, in reality he is going in a circle, I did my best to go in a circle, hoping to go in a straight line. ~ Samuel Beckett,
902:A bullet will bounce off its arachnofiber weave like a wren hitting a patio door, but excess perspiration wafts through it like a breeze through a freshly napalmed forest. ~ Neal Stephenson,
903:Do unto others as you would have them do unto you,'Aubrey. I will avenge this scar and every scar you have put into my heart.
-Risika(In The Forest Of The Night) ~ Amelia Atwater Rhodes,
904:in the forest, I thought I’d made the wrong choice. I thought she had the Tennyson poem because it was a Rising poem, and I’d missed my chance to be in the rebellion with her. ~ Ally Condie,
905:Like the tiny spark of fire that consumes a forest, the spark of love is all you need to experience love in its full power and glory, in all its aspects, earthly and divine. ~ Deepak Chopra,
906:There was to be a ngoma that night, as there always was for full moons—a tribal dance of the young Kikuyu men and women, up the high embankment at the far edge of the forest. ~ Paula McLain,
907:The tree does not end at it's skin but exists also in the rain that falls downwind, many miles from the forest. In the seed exists the acorn, the oak, and the shade. ~ Stephen Harrod Buhner,
908:He lived in a huge, ridiculous, doodad-covered, trash-filled two-story horror of a house that stumbled, staggered, and dribbled right up to the edge of a great shadowy forest ~ John Bellairs,
909:I don't like to be in the forest. It's a weird thing. I've learned to have a general appreciation for nature, which has taken a while. But the forest, I still don't really love. ~ Joel Stein,
910:I live like a cuckoo in a clock,
I'm not jealous of the forest birds.
They wind me up—and I cuckoo.
You know—such a fate
I could only wish
For someone I hate. ~ Anna Akhmatova,
911:The Earth is our mother just turning around, with her trees in the forest and roots underground. Our father above us whose sigh is the wind, paint us a rainbow without any end. ~ John Denver,
912:The forest of Compiegne. Look at it. Like a kind grandmother dozing in her rocking chair. Old trees practicing curtsies in the wind because they still think Louis XIV is king. ~ Billy Wilder,
913:The long, long road over the moors and up into the forest - who trod it into being first of all? Man, a human being, the first that came here. There was no path before he came. ~ Knut Hamsun,
914:After his dinner, the wolfhound liked to prowl the grounds, sniffing the grass to learn what creatures of field and forest had recently visited. The yard was Merlin's newspaper. ~ Dean Koontz,
915:And ShadowClan holds power over there, in the darkest part of the forest. The elders say that the cold winds from the north blow over the ShadowClan cats and chill their hearts. ~ Erin Hunter,
916:His eyes were eggs of unstable crystal, vibrating with a frequency whose name was rain and the sound of trains, suddenly sprouting a humming forest of hair-fine glass spines. ~ William Gibson,
917:I am sorry. I lost something there. Like a path I was walking that dead-ended, and now I am alone and lost in the forest, and I am here and I do not know where here is any more. ~ Neil Gaiman,
918:If we don't preserve forest habitat for spotted owls, then soon we won't have trees to refresh the air we breathe. And we're realizing that this applies to social ecology, as well. ~ Sam Keen,
919:It is said of a lonely man that he does not appreciate the life of society. This is like saying he hates hiking because he dislikes walking in thick forest on a dark night. ~ Nicolas Chamfort,
920:Then I lie down on my back on the spongy forest floor. I love doing this - giving it all up to the enormity of they sky, or to the ceiling if the need arises while I'm indoors. ~ Jandy Nelson,
921:Beware the machinery of longevity. When a man's life is over the decent thing is for him to die. The forest does not withhold itself from death. What it gives up it takes back. ~ Wendell Berry,
922:I would walk into the jaws of hell itself, if it were a path of my own choosing. I would rather die tomorrow in the forest than live a hundred years of the life appointed me. ~ Katherine Arden,
923:Of course, the English countryside is completely artificial. It was naturally a forest; they chopped down the trees and made it into what it is now: really a beautiful country. ~ Freeman Dyson,
924:Strictly speaking, she thought, this place was a cross between a forest and a jungle. “This is a jorest,” she said to Hemi. “Yeah,” he said. “No, it’s a fungle.” They grinned. ~ China Mi ville,
925:The fish in the water is racked by thirst: I hear about it and burst out laughing. What you are looking for is right at home and yet you roam from forest to forest, full of gloom . . . ~ Kabir,
926:We lose the forest for the trees, forgetting, even so far as we think at all, that we are trustees for those who come after us, squandering the patrimony which we have received. ~ Learned Hand,
927:When it became known to the house of David c that Aram had occupied Ephraim, d the heart of Ahaz A and the hearts of his people trembled like trees of a forest shaking in the wind. ~ Anonymous,
928:You cannot, for instance, sustainably protect the environment if the majority of the people are still in primitive agriculture leading to the encroachment of forest reserves. ~ Yoweri Museveni,
929:But when Zarathustra was alone, he addressed his heart thus: “Can it really be possible? This old holy man in his forest still hasn’t received any notice that God is dead! ~ Friedrich Nietzsche,
930:In America, with all of its evils and faults, you can still reach through the forest and see the sun. But we don't know yet whether that sun is rising or setting for our country. ~ Dick Gregory,
931:I think outdoors has been my second home. My parents wouldn't be like, "Go and do a puzzle," they'd be like, "Hey, there's a forest across the street. You need to go play in it." ~ Serinda Swan,
932:Just Tits over and over. During tests it sounded like a forest at night in the classroom. Voices rising singly or several at a time from the focused quiet. Tits. Tits. Titssss. ~ John Darnielle,
933:Spurred on by a voice which must have come from the hideous soul of the forest, I resolved to enter the beckoning gloom in spite of the ponderous chains which barred my passage. ~ H P Lovecraft,
934:That werewolf fantasy would be a hard one to pull off. She'd have to troll through the forest in high heels, just praying one of the scruffy campers was actually a raving beast. ~ Victoria Dahl,
935:they have grown like flowers—bright thoughts along the psycho path that I can pick and gather when the forest feels too dark. It’s not always going to feel like it does today. You ~ Cat Marnell,
936:Biologists often talk about the “ecology” of an organism: the tallest oak in the forest is the tallest not just because it grew from the hardiest acorn; it is the tallest also ~ Malcolm Gladwell,
937:Forever," Edward echoed in my ear. I couldn't speak anymore. I lifted my head and kissed him with a passion that might possibly set the forest on fire. I wouldn't have noticed. ~ Stephenie Meyer,
938:Neither Sita nor Ram let the forest erode their values. Wherever they go, they hold on to the principles of dharma. They may have left Ayodhya, but Ayodhya never leaves them. ~ Devdutt Pattanaik,
939:Or, if you don't like the buildings, you can head to FOrest Park. That place is so big, they'd never find you in there. Just think of it: you could start up some big foot sightings. ~ Devon Monk,
940:Forest deep, silent bells
There's a secret no one tells
Valley quiet, water still
Lynburns watching on the hill
Apples red, corn gold
Almost everyone grows old ~ Sarah Rees Brennan,
941:If you daren't enter the forest, or cannot find it, then perhaps you might find one tree, or a place where a tree could be, and just stop for a quiet moment to see what happens. ~ Viggo Mortensen,
942:I knew everything in the forest. I had a secret home tree, where I pretty much lived. I also liked rooftops and streetlamps. My parents would get calls saying 'He's out there again.' ~ Bas Rutten,
943:In a forest, there is no master tree that plans and dictates change when rain fails to fall or when the spring comes early. The whole ecosystem reacts creatively, in the moment. ~ Frederic Laloux,
944:I was trying to capture this man's [Idi Amin] energy, and I did a lot of research in studying him. I tried to capture his 'Warrior King' energy inside of me as much as possible. ~ Forest Whitaker,
945:"Top" management is supposed to be a tree full of owls-hooting when management heads into the wrong part of the forest. I'm still unpersuaded they even know where the forest is. ~ Robert Townsend,
946:Whenever there is a breeze in the old forest, you might, for a moment, realize that the trees are singing. There, on the wind, are the voices of sugarberry and juniper and maple... ~ Kathi Appelt,
947:If we are looking for models of self-sustaining communities, we need look no further than an old-growth forest. Or the old-growth cultures they raised in symbiosis with them. ~ Robin Wall Kimmerer,
948:I'm sick and tired of having a forest and a torture chamber in my house... I want to have a nice quiet flat with ordinary doors and windows and a wife inside it, like anybody else! ~ Gaston Leroux,
949:My friends and I would get up early and take our horses through the national forest. My mom was very free. It was always Out of the house! There was no watching television on weekends. ~ Anna Torv,
950:The Sun has no chance to be nobody and that is the punishment for being a sun! If you can be nobody just like a humble tree in a silent forest, you can find the happiness too! ~ Mehmet Murat ildan,
951:The white spruce forest along the banks is most inspiring, magnificent here. Down the terraced slopes and right to the water's edge on the alluvial soil it stands in ranks. ~ Ernest Thompson Seton,
952:We must guard against becoming so engrossed in the specific nature of the roots and bark of the trees of knowledge as to miss the meaning and grandeur of the forest they compose. ~ George S Patton,
953:If you are sitting on a felled tree in a pine forest enjoying the sunshine you can easily forget what time it is. Not that you could forget your gold watch, just the time of day. ~ Elfriede Jelinek,
954:It was like he’d been born and raised on Walden Pond where everything was hunky-dory, and I’d come out of the dark demonic woods, same forest, just a different way of looking at things. ~ Bob Dylan,
955:Now, after three days in the forest, that human part of me was sick of trees and streams and forest paths. It wanted a sofa and a TV and a shower. God, it really wanted a shower. ~ Kelley Armstrong,
956:The forest in front of me is organic and untidy and in need of a serious manicure. The British would never keep their forest in such a sorry state, all overgrown and smelling of rot. ~ Sarah Noffke,
957:The forest stretched away before him. Beneath his paws he could feel the crisp crackle of newly fallen leaves. Silverpelt glittered in the sky like morning dew scattered on black fur. ~ Erin Hunter,
958:The sky over Patusan was blood-red, immense, streaming like an open vein. An enormous sun nestled crimson amongst the treetops, and the forest below had a black and forbidding face. ~ Joseph Conrad,
959:A baboon in a forest is a matter of legitimate speculation; a baboon in a zoo is an object of public curiosity; but a baboon in your wife’s bed is a cause of the gravest concern. ~ Winston Churchill,
960:As I understand it, the Celts venerated all sorts of plexus-type things: the seashore, dawn, dusk, the edge of the forest - anything that was neither here nor there, so to speak. ~ Stephen R Lawhead,
961:He floated into the air high above the sleeping forest, his green hat spinning a few feet above his head. In his hand was the open suitcase and out of it spilled a whole sky of stars. ~ Jandy Nelson,
962:Her skin was as pale as snow, her hair was as dark as coal, and her eyes were as green as a forest. Her beauty was known throughout the land, and her story was known even beyond that. ~ Chris Colfer,
963:In the dying embers and blackened twigs of a ravaged forest, who could distinguish where the first spark was lit? Only the arsionist knows the exact location where that match was struck. ~ Lang Leav,
964:The anthropologists are busy, indeed, and ready to transport us back into the savage forest where all human things ... have their beginnings; but the seed never explains the flower. ~ Edith Hamilton,
965:wash the black mud from my hands. On a light given off by the grave I kneel in the quick of the moon At the heart of a distant forest And hold in my arms a child Of water, water, water. ~ Tim Winton,
966:Your father killed Firestar in the Dark Forest. You must be so proud of him! If not for his savagery, you might never have become leader. Did you and Tigerstar make that plan together? ~ Erin Hunter,
967:A baboon in a forest is a matter of legitimate speculation; a baboon in a Zoo is an object of public curiosity; but a baboon in your wife’s bed is a cause of the gravest concern. ~ William Manchester,
968:Cities make ferocious men because they make corrupt men. The mountains, the sea, the forest, make savage men; they develop the fierce side, but often without destroying the humane side. ~ Victor Hugo,
969:For the forest takes away from you all excuse to die. There is nothing here to cabin or thwart your free desires. Here all impudences of the brawling world reach you no more. ~ Robert Louis Stevenson,
970:I heard through the nightThe rush and the clamour;The pulse of the fightLike blows of Thor's hammer;The pattering flightOf the leaves, and the anguishedMoan of the forest vanquished. ~ Henry Van Dyke,
971:In New York, it’s already clear that just a few months of neglect by city maintenance teams would lead to the streets becoming a burgeoning forest of Chinese tree-of-heaven seedlings. ~ Richard Mabey,
972:It's your fault, Eeyore. You've never been to see any of us. You just stay here in this one corner of the Forest waiting for the others to come to you. Why don't you go to THEM sometimes? ~ A A Milne,
973:Over all the mountain tops is peace. In all treetops you perceive scarcely a breath. The little birds in the forest are silent. Wait then; soon, you too, will have peace. ~ Johann Wolfgang von Goethe,
974:Photoshop should be a free-to-play game. There's not really a difference between very traditional apps and how they enhance productivity and wandering around a forest and killing bears. ~ Gabe Newell,
975:so they went off together but where ever they go and whatever happens to themon the way, in that enchanted place on the top of the forest a little boy and his bear will always be playing. ~ A A Milne,
976:Tallstar stiffened and his neck fur bristled. 'Windclan was driven from the forest once,' he hissed. 'Never again. Our territory is ours, and we'll fight for it. Is Thunderclan with us? ~ Erin Hunter,
977:When a smile touches our hearts. When the forest stills us to peace. When music moves us to rapture. When we really love, laugh or dance with joy. We are at one with the Angels. ~ Dorothy Maclean,
978:You are welcome to your intellectual pastimes and books and art and newspapers; welcome, too, to your bars and your whisky that only makes me ill. Here i am in the forest, quite content ~ Knut Hamsun,
979:You might almost think that the forest is itself to blame for the people leaving its midst, because it behaves like a conqueror, spreading out in the footsteps of its former master. ~ Andrus Kivir hk,
980:A baboon in a forest is a matter of legitimate speculation; a baboon in a zoo is an object of public curiosity; but a baboon in your wife’s bed is a cause of the gravest concern. ~ Winston S Churchill,
981:A whole Gothic world had come to grief...there was now no armour glittering through the forest glades, no embroidered feet on the green sward; the cream and dappled unicorns had fled... ~ Evelyn Waugh,
982:Indeed, I find that distance lends perspective and I often write better of a place when I am some distance from it. One can be so overwhelmed by the forest as to miss seeing the trees. ~ Louis L Amour,
983:I was thinking I might want to study public health, but I was also thinking I might want to move to the forest and eat berries and mushrooms and hibernate with the bears in the winter. ~ Lauren Holmes,
984:Owl," said Rabbit shortly, "you and I have brains. The others have fluff. If there is any thinking to be done in this Forest--and when I say thinking I mean thinking--you and I must do it. ~ A A Milne,
985:So they went off together. But wherever they go, and whatever happens to them on the way, in that enchanted place on the top of the Forest a little boy and his Bear will always be playing. ~ A A Milne,
986:Such was the cost of dealing with the Romans: even when one fought against them, the stain of their violence licked and crackled at the soul like a fire about to engulf an entire forest. ~ Ruth Downie,
987:We have someone with us who is dying--someone whose spirit is ready to leave this world, she thought to the tree. But he wants to be with his clan. With his forest. Will you take us? ~ Tony DiTerlizzi,
988:When man does not have firm, calm lines on the horizon of his life- mountain and forest lines, as it were- then a man's innermost will becomes agitated, preoccupied, and wistful. ~ Friedrich Nietzsche,
989:You are welcome to your intellectual pastimes and books and art and newspapers; welcome, too, to your bars and your whisky that only makes me ill. Here am I in the forest, quite content. ~ Knut Hamsun,
990:A choir of seedlings arching their necks out of rotted tree stumps, sucking life out of death. I am the forest's conscience, but remember, the forest eats itself and lives forever. ~ Barbara Kingsolver,
991:had noticed, on the previous day, that a number of stray dogs—belonging to watchmen, villagers and forest guards—always hung about the house, waiting for scraps of food to be thrown away. ~ Ruskin Bond,
992:In the midst of a thick forest, there was a castle that gave shelter to all travelers overtaken by night on their journey: lords and ladies, royalty and their retinue, humble wayfarers. ~ Italo Calvino,
993:In the old days, Zen was not really practiced so much in a monastery. The Zen Master usually lived up on a top of the mountain or the hill or in the forest or sometimes in the village. ~ Frederick Lenz,
994:Lust. It’s not soft like the touch of a raindrop. It’s not easy like floating aimlessly on the water. It’s weighted, and heavy, a spark that catches on the forest of your body. A wildfire. ~ Katy Evans,
995:seemed to appear out of nothing, an act of creatio ex nihilo (which she remembered from social studies class because it sounded like a cool name for a rock band) in the forest.  ~ Michaelbrent Collings,
996:So they went off together. But wherever they go, and whatever happens to them on the way, in that enchanted place on the top of the Forest, a little boy and his Bear will always be playing. ~ A A Milne,
997:Thanks, Ian, but sometimes there’s just nothing you can do.” Her feet moved forward again towards the center of Lacsar Forest.

“That’s not true, Eena. I can always listen. ~ Richelle E Goodrich,
998:The children of the white families in town were not permitted to associate with me, because my father was committing the then unpardonable crime, in Southern eyes, of educating negroes. ~ Lee De Forest,
999:The cities make ferocious men because they may corrupt man. The mountain, the sea, the forest, make savage men; they development fierce side, but often without destroying the humane side. ~ Victor Hugo,
1000:The master rode alone that day; and in the woods, side by side, White Fang ran with Collie, as his mother, Kiche, and old One Eye had run long years before in the silent Northland forest. ~ Jack London,
1001:The unknown,” said Faxe’s soft voice in the forest, “the unforetold, the unproven, that is what life is based on. Ignorance is the ground of thought. Unproof is the ground of action. ~ Ursula K Le Guin,
1002:You can't win the wisdom of the forest without walking in the forest! Walk with awareness in the streets of life! Wisdom is the reward for walking inside everything with awareness! ~ Mehmet Murat ildan,
1003:Cut down the forest, not just a tree. Out of the forest of desire springs danger. By cutting down both the forest of desire and the brushwood of longing, be rid of the forest, bhikkhus. ~ Gautama Buddha,
1004:Earth travels in the space at the speed of 108,000 kilometres per hour. When you walk calmly in a forest, you must know that you are in fact flying in the space at that crazy speed! ~ Mehmet Murat ildan,
1005:Forever," Edward echoed in my ear.
I couldn't speak anymore. I lifted my head and kissed him with a passion that might possibly set the forest on fire.
I wouldn't have noticed. ~ Stephenie Meyer,
1006:He felt that once the dark of the forest closed over them, they would never see clear sunlight again. Yet it was the kind of fear that excited him, made him want to dare its shadows. ~ Storm Constantine,
1007:How had she lived until now without knowing what a touch and a kiss could do, how it could consume a person like a wildfire consumed a forest, leaving nothing behind but a charred surface? ~ Tina Folsom,
1008:In one sheet of paper, we see everything else, the cloud, the forest, the logger. I am, therefore you are. You are, therefore I am. That is the meaning of the word "interbeing." We interare. ~ Nhat Hanh,
1009:It is a good success to take people from the city to the forests; but there is a much greater success: To bring the forest to the people, to the cities! To bring heaven to the hell! ~ Mehmet Murat ildan,
1010:So, they went off together. But wherever they go, and whatever happens to them on the way, in that enchanted place on the top of the Forest, a little boy and his Bear will always be playing. ~ A A Milne,
1011:The cities make ferocious men because they make corrupt men. The mountain, the sea, the forest, make savage men; they develop the fierce side, but often without destroying the humane side. ~ Victor Hugo,
1012:The mission of men there seems to be, like so many busy demons, to drive the forest all out of the country, from every solitary beaver swamp and mountain-side, as soon as possible. ~ Henry David Thoreau,
1013:Without commitment and real selflessness, real love shall always be like a sea without fish; a forest without the sweet harmonious chorus of the birds and a stomach without food ~ Ernest Agyemang Yeboah,
1014:And I think of the sins I already belong to, all the secrets I already know. I am already fertile with the forest and the fog, my mind pregnant with all the things she wishes I didn’t know. ~ Nikita Gill,
1015:I fell in love with the land and with the very old fashioned idea of leaving a physical legacy for my children. A stunning place, with a magnificent forest of trees, and a magnificent river. ~ Val Kilmer,
1016:If folk of Bampton learned that treasure was perhaps buried somewhere in that wood, the forest floor would soon be ploughed as if an army of hogs had been set loose to pannage the place. ~ Melvin R Starr,
1017:I have seen many other fragments of the cross, in other churches. If all were genuine, our Lord's torment could not have been on a couple of planks nailed together, but on an entire forest. ~ Umberto Eco,
1018:It’s a squad of trees that will eventually make a forest, it’s a squad of stars that will eventually make one less day, it’s a squad of one­-less-­days that will eventually make up my life. ~ Andr Breton,
1019:out of the forest. The dwarf sprang up in a fright, but he could not reach his cave, for the bear was already close. Then in the dread of his heart he cried: 'Dear Mr Bear, spare me, I will ~ Jacob Grimm,
1020:Owl,' said Rabbit shortly, 'you and I have brains. The others have fluff. If there is easy thinking to be done in this Forest - and when I say thinking I mean thinking - you and I must do it. ~ A A Milne,
1021:Alone in the forest, Katsa sat on a stump and cried. She cried like a person whose heart is broken and wondered how, when two people loved each other, there could be such a broken heart. ~ Kristin Cashore,
1022:And after we returned to the savannahs and abandoned the trees, did we long for those great graceful leaps and ecstatic moments of weightlessness in the shafts of sunlight of the forest roof? ~ Carl Sagan,
1023:Being bipolar is like having an ax to grind with an ax you need to split the wood to keep you warm in a cold dark forest you only might eventually realize you’ll never make your way out of. ~ Tommy Orange,
1024:But I do like churches. The way it feels inside. It feels good when you just sit there, like you're in a forest and everything's really quiet, except there's still this sound you can't hear. ~ Tim O Brien,
1025:But I do like churches. The way it feels inside. It feels good when you just sit there, like you're in a forest and everything's really quiet, expect there's still this sound you can't hear. ~ Tim O Brien,
1026:I felt all the ways in which this world seemed so, so enormous--the height of the trees, the hush and tick of the forest, the shift of the sunlight and shadows--but also so, so removed. ~ Emily M Danforth,
1027:They were marched in an easterly direction down a dirt road into the pitch-black forest, and Barclay was reminded again of a medieval king leading his serfs to some pagan rite. Flanking ~ Edward M Erdelac,
1028:A completely open, unpredictable future makes me horribly anxious… It’s as if I’m supposed to walk through a forest without being allowed to inform myself whether or not it’s full of wolves. ~ Susan Sontag,
1029:After almost two hours of creeping around the forest, one of the jacks discovered Belen. He had fallen asleep, and the young man had literally tripped over him. So much for his reputation. ~ Maria V Snyder,
1030:He said to me I was a tree in a story about a forest, and that it was arrogant of me to believe any differently. And he told me the story of the forest is better than the story of the tree. ~ Donald Miller,
1031:I had only one desire: to leave, to walk, to die, whatever. I wanted to get away, never come back, disappear, melt away into the forest, the clouds, no longer have memories, forget, forget. ~ gota Krist f,
1032:It is possible for a kid from east Texas, raised in south central LA and Carson, who believes in his dreams, commits himself to them with his heart, to touch them and to have them happen. ~ Forest Whitaker,
1033:Later, when he was able to see the bigger picture, he imagined that wild animals must feel the same kind of uncontrollable fear when they first inhaled the smoky air of a forest fire. ~ Thomas Olde Heuvelt,
1034:Real friends are the ones you can count on no matter what. The ones who go into the forest to find you and bring you home. And real friends never have to tell you that they're your friends. ~ Morgan Matson,
1035:We all travel the Milky Way together, trees and men. . . . In every walk with nature one receives far more than he seeks. The clearest way into the universe is through a forest wilderness. ~ Richard Powers,
1036:arrowed south through thick forest, then into the water before adrenaline stopped beating the fuck out of his heart. Slogging across the narrow inlet in full gear kept the fury building. The ~ Toni Anderson,
1037:Come find me. Come find me on the meadow where the sun always shines, the river always flows, and the forest always welcomes. Come find me, Little Ribbon, and there we’ll live for eternity. ~ Pepper Winters,
1038:Life in forest and wilderness should teach us the lesson. But we can regain the lost defense and healing power if we return as close as possible to the laws of nature as they are created. ~ Charlotte Gerson,
1039:Over and over in the butterfly we see the idea of transcendence. In the forest we see not the inert but the aspiring. In water that departs forever and forever returns, we experience eternity. ~ Mary Oliver,
1040:Shee-it, you people have all the fun. You guys are givin' people strokes and havin' sex parties and doin' rescues while I'm off gallivantin' in the forest, shootin' at some stupid dang targets. ~ Elle Casey,
1041:The Magical Negro rested his red cane on his shoulder and leisurely strolled into the forest to see if he could find him some hobbits, castles, dragons, princesses, and all that other shit. ~ Nnedi Okorafor,
1042:And now I am ready to keep running When the sun rises beyond the borderlands of death. I already see mountain ridges in the heavenly forest Where, beyond every essence, a new essence awaits. ~ Czeslaw Milosz,
1043:Argentine political life is like the life of an ant community or an African forest tribe: full of events, full of crisis and deaths, but life is always cyclical, and the year ends as it begins. ~ V S Naipaul,
1044:A witch ought never to be frightened in the darkest forest, Granny Weatherwax had once told her, because she should be sure in her soul that the most terrifying thing in the forest was her. ~ Terry Pratchett,
1045:He did not say goodbye, but she felt him leave. In the shadows of her closed eyes, she saw the forest path and saw him there. When she opened her eyes, he was gone. He had simply ceased to be. ~ Karen Foxlee,
1046:If you are lost in a forest at night, you can follow the North Star to find your way out. You follow the North Star, but your goal is to get back home; it’s not to arrive at the North Star. ~ Thich Nhat Hanh,
1047:Listening over and over to the voices through a family of instruments allowed us to recognize and appreciate the dignity and uniqueness of each living thing in the meadow and forest. ~ Terry Tempest Williams,
1048:My guess was that when you descended to a certain depth of depravity, the Fogs could smell you as a hound, catching a murderer’s spoor, could track the criminal through forest, field, and moor. ~ Dean Koontz,
1049:A soft, gentle light fell on the forest-floor, diffused by a screen of foliage. The air itself was thick and congealed; a fighter-pilot, accustomed to a rushing wind, felt this very acutely. ~ Vasily Grossman,
1050:Every time I see a good play or watch a good movie, I have the same feeling I had as a child of wanting to be that person on stage or wanting to run through the forest with a big dress on. ~ Elizabeth Debicki,
1051:Man is dragged hither and thither, at one moment by the blind instincts of the forest, at the next by the strange intuitions of a higher self whose rationale he doubts and does not understand. ~ Loren Eiseley,
1052:Nellie looked into the forest and decided she was totally a city girl. It looked grim and foreboding. Her red hoodie seemed like an omen. "But Granny told me to never, ever stray off the path. ~ Sarwat Chadda,
1053:The plants filled the place, a forest of them, with nasty meaty leaves and stalks like the newly washed fingers of dead men. They smelled as overpowering as boiling alcohol under a blanket. ~ Raymond Chandler,
1054:THE RANGER’S VOW LOYAL, BRAVE, KIND AND TRUE— KEEPER OF THE OLD AND NEW— I GUARD THE WILD, DEFEND THE WEAK, MARK THE PATH, AND VIRTUE SEEK. FOREST SPIRITS HEAR ME NOW AS I SPEAK MY RANGER’S VOW. ~ John August,
1055:There is no Clan in the forest so true or so brave. I respect and admire the other Clans, but my heart is here, with ThunderClan- the Clan of heroes, the Clan of compassion, the Clan of destiny. ~ Erin Hunter,
1056:Tommington,” Dirrp said. “He’s a cat. He lives in a house with people, but he comes into the forest and kills a lot of my friends. The Parliament is always debating what to do about him. ~ Charlie Jane Anders,
1057:What in your life is calling you, When all the noise is silenced, The meetings adjourned... The lists laid aside, And the Wild Iris blooms By itself In the dark forest... What still pulls on your soul? ~ Rumi,
1058:High in the air rises the forest of oaks, high over the oaks soar the eagle, high over the eagle sweep the clouds, high over the clouds gleam the stars... high over the stars sweep the angels. ~ Heinrich Heine,
1059:If I could write words
Like leaves on an autumn forest floor,
What a bonfire my letters would make.

If I could speak words of water,
You would drown when I said
"I love you. ~ Spike Milligan,
1060:One can din happiness in a variety of places. It can be in a busy city of many, such as Solas; but it may also be alone, deep in a tranquil forest. It is not always among your kind" -Rovender ~ Tony DiTerlizzi,
1061:See the genius in everyone you encounter. Just as the mountain cannot crack a nut though it can carry a forest on its back, so too does every living creature have its own perfection built into it. ~ Wayne Dyer,
1062:The contrast between private mushrooms and fungi-forming forest traffic might be an emblem for commoditisation more generally: the continual, never-finished cutting off of entanglement. ~ Anna Lowenhaupt Tsing,
1063:Figures,” Corey muttered. “Survive a forest fire, helicopter crash, and killer eels, only to slip on a rock.”
“That’s what you get for trying to take charge,” Hayley said.
“No kidding. ~ Kelley Armstrong,
1064:One can find happiness in a variety of places. It can be in a busy city of many, such as Solas; but it may also be alone, deep in a tranquil forest. It is not always among your kind" -Rovender ~ Tony DiTerlizzi,
1065:SkyClan's destiny is that we will never live in isolation from other cats. We're not like forest Clans, we can't shut ourselves off entirely from kittypets or rogues. And visitors will be welcome. ~ Erin Hunter,
1066:The reaches opened before us and closed behind, as if the forest had stepped leisurely across the water to bar the way for our return. We penetrated deeper and deeper into the heart of darkness. ~ Joseph Conrad,
1067:There was something so cool about being able to carry this film [Into the Forest] together [with Ellen Page] and to play off of each other. It was like having the most worthy tennis opponent. ~ Evan Rachel Wood,
1068:They drove past buses that dripped people the way a sponge drips water, and arrived at a thick forest of human beings, a crowd of people sprouting in all directions like leaves on jungle trees. ~ Salman Rushdie,
1069:with a mouth of lush church grass I stand at the crossroads drinking the light of faith on the shores of eternity I lead my body, on like a dun horse in the dusk toward the forest somewhere ~ Karl Ove Knausg rd,
1070:And the last seven months meant nothing. And his words in the forest meant nothing. And it did not matter if he did not want me. I would never want anything but him, no matter how long I lived. ~ Stephenie Meyer,
1071:On the forest floor was the LVR's smoldering ceiling panel, just lying there like the lid of a sardine can that had been eagerly and violently thrown away by someone who very much liked sardines. ~ Cuthbert Soup,
1072:Our public lands - whether a national park or monument, wildlife refuge, forest or prairie - make each one of us land-rich. It is our inheritance as citizens of a country called America. ~ Terry Tempest Williams,
1073:Perhaps the various burnings of the Alexandria Library were necessary, like those Australian Forest Fires without which the new seeds cannot burst their shells and make a young, healthy forest. ~ William Golding,
1074:Real friends are the ones you can count on no matter what.
The ones who go into the forest to find you and bring you home.
And real friends never have to tell you that they’re your friends. ~ Morgan Matson,
1075:The universe is a dark forest. Every civilization is an armed hunter stalking through the trees like a ghost, gently pushing aside branches that block the path and trying to tread without sound. Even ~ Liu Cixin,
1076:Arguably, the orang-utan, being devastated by the loss of forest to palm oil bio-fuel plantations in Borneo, is under greater threat from renewable energy than the polar bear is from global warming. ~ Matt Ridley,
1077:Do you realize, Tyler,' says Anna-Louise, 'the entire time we were in the forest it rained steadily and not once did we approach a state of moistness? There was a storm and we didn't even know. ~ Douglas Coupland,
1078:The voice came from the other side of the divider, an older man, bald, who wore a leather vest over a dark blue button-down shirt, like a Radio Shack manager who moonlighted as a forest brigand. ~ Austin Grossman,
1079:He saw Forest and understood what Seer had meant. It was an illusion. It was a tangled knot of fears and deceits and dark struggles for power that had disguised itself and almost destroyed everything. ~ Lois Lowry,
1080:I remembered about the pharma coke, went outside and nailed a line so pure it was like getting yelled at by God. Yorkshire tea, Mrs Campbell’s Black Forest, Bayer cocaine – the lunch of champions. ~ Adrian McKinty,
1081:She was like a forest, like the dark interlacing of the oakwood, humming inaudibly with myriad unfolding buds. Meanwhile the birds of desire were asleep in the vast interlaced intricacy of her body. ~ D H Lawrence,
1082:These dead, he knew them all, their weather-beaten faces with blue flashing eyes, the spare violent bodies, the souls made of new earth in the forest-heavy darkness of the seventeenth century. ~ F Scott Fitzgerald,
1083:the very existence of so much healthy forest after twelve thousand years of use by large populations suggests that whatever Indians did before swidden must have been ecologically more sustainable. ~ Charles C Mann,
1084:You've got to spread out as far as you can, cut down a whole forest, irrigate a whole desert, just to make sure that you won't accidentally stumble upon a place that's still in its natural state. ~ Charles de Lint,
1085:Because Niall Lynch was a forest fire, a rising sea, a car crash, a closing curtain, a blistering symphony, a catalyst with planets inside him.
And he had given all of that to his middle son. ~ Maggie Stiefvater,
1086:Every New Year must be celebrated at the heart of nature - in the middle of a forest or by the side of a lake under billions of stars - because it is nature who has made our existence possible! ~ Mehmet Murat ildan,
1087:First there is the forest and inside the forest the clearing and inside the clearing the cabin and inside the cabin the mother and inside the mother the child and inside the child the mountain. ~ Jeanette Winterson,
1088:In every project, I always look for the depth of humanity inside of it. I'm just trying to say if we can help in some way heal the equation with [Afro-Americans] what's going on with us as people. ~ Forest Whitaker,
1089:It is only now and then, in a jungle, or amidst the towering white menace of a burnt or burning Australian forest, that Nature strips the moral veils from vegetation and we apprehend its stark ferocity. ~ H G Wells,
1090:Kali is the forest. She is wild. Gauri is the garden. She is domestic. Kali stays outside the house. Gauri comes inside the house. That is why what is outside is scary and what is inside is not. ~ Devdutt Pattanaik,
1091:Once the forest has been removed and the swamp starts being drained, that organic matter begins to oxidise and give off continuing emissions. It's sort of like the goose that keeps on giving. ~ Frances Ford Seymour,
1092:Science is a seagull, it knows the sky; it is a squirrel, it knows the forest; it is a mole, it knows the underground; it is a dolphin, it knows the ocean! Science is a multi-talented creature! ~ Mehmet Murat ildan,
1093:The best designers in the world all squint when they look at something. They squint to see the forest from the trees - to find the right balance. Squint at the world. You will see more, by seeing less. ~ John Maeda,
1094:The redwood is one of the few conifers that sprout from the stump and roots, and it declares itself willing to begin immediately to repair the damage of the lumberman and also that of the forest-burner. ~ John Muir,
1095:We've tried to live in balance with nature long enough. This time nature went too far. As soon as you and your fiance are safely out of here, I'm calling in an air strike to napalm this whole forest. ~ Mykle Hansen,
1096:Here is a little forest Whose leaf is ever green; Here is a brighter garden, Where not a frost has been; In its unfading flowers I hear the bright bee hum; Prithee, my brother, Into my garden come! ~ Emily Dickinson,
1097:I go for a walk in the forest of Fontainebleau. I get 'green' indigestion. I must get rid of this sensation into a picture. Green rules it. A painter paints to unload himself of feelings and visions. ~ Pablo Picasso,
1098:Imagine me; I shall not exist if you do not imagine me; try to discern the doe in me, trembling in the forest of my own iniquity; let's even smile a little. After all, there is no harm in smiling. ~ Vladimir Nabokov,
1099:Lat, urbes constituit aetas: hora dissolvit: momento fit cinis: diu sylva.

An age builds up cities: an hour destroys them. In a moment the ashes are made, but a forest is a long time growing. ~ Seneca,
1100:My feet will tread soft as a deer in the forest. My mind will be clear as water from the sacred well. My heart will be strong as a great oak. My spirit will spread an eagle's wings, and fly forth. ~ Juliet Marillier,
1101:never paralyzed by the need to judge and to compare. They don’t dwell on the fact that today’s walk isn’t as nice as yesterday’s, or this forest isn’t as interesting as the one they were in last week. ~ Ted Kerasote,
1102:The murex Dr. Geffard keeps on his desk can entertain her for a half hour, the hollow spines, the ridged whorls, the deep entrance; it’s a forest of spikes and caves and textures; it’s a kingdom. Her ~ Anthony Doerr,
1103:Thistleclaw leaned toward her until their cheeks brushed. “I think a very great deal of you, Spottedpaw. Wherever I am, in my nest, in the forest, patrolling the borders . . . you are always beside me. ~ Erin Hunter,
1104:We were as Hansel and Gretel and we ventured out into the black forest of the world. There were temptations and witches and demons we never dreamed of and there was splendor we only partially imagined. ~ Patti Smith,
1105:And so Galahad decided that it would be a disgrace to set off on a quest with the other knights. Alone he would enter the dark forest where there was no path. This is the myth of The Hero's Journey. ~ Joseph Campbell,
1106:Honestly, you’re as bad as Firestar,” Cloudtail went on. “When he slept in here he was always muttering and twitching in his sleep. A cat couldn’t get a good night’s rest for all the prey in the forest. ~ Erin Hunter,
1107:In Japanese, there is a term, “forest bathing,” where you take a walk under the trees and the coolness, the smell, and the silence wash over you. I feel relaxed, cleansed, and clear-minded afterward. ~ Timothy Ferris,
1108:I turned into Little Red Riding Hood. I made a cake, packed it up and went through the forest until I met the wolves. That's something the story got wrong, wolves don't travel solo, they hunt in packs. ~ Louise Welsh,
1109:Oh, please. Your giant head is getting too big for this forest. Pretty soon, you're going to get stuck trying to walk between two tress. And then, I'll have to rescue you." I give him a weary look. "Again. ~ Susan Ee,
1110:Say "Yes" to the seedlings and a giant forest cleaves the sky. Say "Yes" to the universe and the planets become your neighbors. Say "Yes" to dreams of love and freedom. It is the password to utopia. ~ Brooks Atkinson,
1111:She walked quickly through the darkness with the frank stride of someone who was at least certain that the forest, on this damp and windy night, contained strange and terrible things and she was it. ~ Terry Pratchett,
1112:Besides alligators, the only animals to be feared are the poisonous serpents. These are certainly common enough in the forest, but no fatal accident happened during the whole time of my residence. ~ Henry Walter Bates,
1113:Every tree sends its fibres forth in search of the Wild. The cities import it at any price. Men plow and sail for it. From the forest and wilderness come the tonics and barks which brace mankind. ~ Henry David Thoreau,
1114:When you are good at despising little things, you are likely to throw away the tiny match stick that has the potential of putting the entire forest on fire! Little things do carry heavy potentials! ~ Israelmore Ayivor,
1115:And the man then said Oh, please: Just let me know if you come upon bark textures that recall the erosion patterns of human hope...And then he disappeared behind a tree...and the forest fell into silence... ~ Evan Dara,
1116:hating myself for catching a glimpse of a very hairy wizard with one leg up on the sink, using a hairdryer to blow dry the forest around his knackers—what the hell is that all about? Use a towel you freak—I ~ Al K Line,
1117:He had followed the creature through the mist at the top of the high, arched bridge and down the other side into a dark and tangled forest which bears a name so old and evil that it cannot be written. ~ Austin J Bailey,
1118:I point to the volcanic rock that forms the base of the forest floor, and say that if the trees can grow on such a hard, unforgiving surface, then a new life can be built on the foundation of any hardship. ~ Sarah Lotz,
1119:I was a man who was lucky enough to have discovered a political theory, a man who was caught up in the whirlpool of Cuba's political crisis...; discovering Marxism...was like finding a map in the forest. ~ Fidel Castro,
1120:I will honor my ancestors in StarClan," Bramblestar vowed, "but not those who have ever walked in the Dark Forest. Guide my steps wisely, warriors of the past." He lowered his head. "And warriors of now". ~ Erin Hunter,
1121:I would definitely return to Austria. They were all good experiences for me, but definitely Austria because there were some ancient Celtic, sacred sites that were in the forest that were quite beautiful. ~ Nicolas Cage,
1122:My spirits rose as I went deeper; into the forest; but I could not regain my former elasticity of mind. I found cheerfulness to be like life itself--not to be created by any argument.

Pg. 108 ~ George MacDonald,
1123:Oh, I don’t mean you’re handsome, not the way people think of handsome. Your face seems kind. But your eyes - they’re beautiful. They’re wild, crazy, like some animal peering out of a forest on fire. ~ Charles Bukowski,
1124:There was no more need to cling to her last life. Firestar would kindle a new flame and blaze through the forest in her place. ThunderClan was safe. She closed her eyes and gave way to dizzying blackness. ~ Erin Hunter,
1125:To think of the myriad ways that we live is to think of the ways that we die: Delinquent in our brains, in debt-- If we settle, then, our due account and walk through the forest, Will we finally be free? ~ Katy Lederer,
1126:When he had gotten rid of his exuberance he sat down at once to write to his brother Hal about it, and also his forest-ranger friend, Dick Leslie, with whom he had spent an adventurous time the last summer. ~ Zane Grey,
1127:Who else would live in such an unguarded place except a woman for whom the forest was the world, he figured. And what a gentle child of that world she seemed. But oh so foolishly trusting. Way too trusting. ~ Anne Rice,
1128:Why use up the forests which were centuries in the making and the mines which required ages to lay down, if we can get the equivalent of forest and mineral products in the annual growth of the hemp fields? ~ Henry Ford,
1129:Birthday cake without buttercream icing wasn’t birthday cake. It was a crime against nature and should be hauled into the yard and doused with beef bouillon before it poisoned the Sugary Forest of Goodness. ~ Celia Kyle,
1130:To sustain an environment suitable for man, we must fight on a thousand battlegrounds. Despite all of our wealth and knowledge, we cannot create a redwood forest, a wild river, or a gleaming seashore. ~ Lyndon B Johnson,
1131:A tree falls in the forest, thought Roxanne, staring bleakly out of the window. A man tells a woman he loves her. But if no-one is present to hear it does he really make a sound? Did it really happen? ~ Madeleine Wickham,
1132:I got to Africa. I got the opportunity to go and learn, not about any animal, but chimpanzees. I was living in my dream world, the forest in Gombe National Park in Tanzania. It was Tanganyika when I began. ~ Jane Goodall,
1133:I swear to God she was like fucking Snow White… all tra-lah-lah, skipping though the forest and singing to the birds. I hated it and because I am a sick fuck, I wanted to see more of it at the same time. ~ Sawyer Bennett,
1134:I've always wanted to do characters that would help me find my connection with others and connect all of us together. You always want the energy of the character, the spirit of the person, to enter you. ~ Forest Whitaker,
1135:Nature has from the first expanded the minute blossoms of the forest only toward the heavens, above men's heads and unobserved bythem. We see only the flowers that are under our feet in the meadows. ~ Henry David Thoreau,
1136:Over his years of helping runaways to find the Smoke, David had encountered wild animals, forest fires, and bio-engineered poisonous plants. But nothing was more dangerous than a city afraid of change. ~ Scott Westerfeld,
1137:The Chihuahua pack was snoozing at his feet. All heads came up when I approached. “I brought food for the minions,” I said to Forest. “Do you hear that, my teensy minions? The nice lady brought us food. ~ Janet Evanovich,
1138:The Overture
October's orchestra plays softly on
The northern forest with its thousand strings,
And Autumn, the conductor wields anon
The Golden-rod-- The baton that he swings.
~ Emily Pauline Johnson,
1139:Are you a stupid sheep in the flock or a free eagle in the sky? Look at the mirror, what are you? Are you some dullish cattle in the herd or a wise owl in the forest? Look at the mirror, what are you? ~ Mehmet Murat ildan,
1140:But the desert offers something that no forest, brook or valley ever can: distance. A cloudless rooming house for couples. Skies that will host any visitors' dreams with the bald hospitality of pure space. ~ Karen Russell,
1141:There are no trees in Iceland," - "We have a joke, do you know it?"
She took a breath, then said, "What do you do if you get lost in a forest in Iceland?"
I shook my head. "I dunno."
"Stand up. ~ Elizabeth Hand,
1142:This is not my Clan. Not any longer. ThunderClan is led by a kittypet, and there's nothing left to fight for. I feel no loyalty to ThunderClan. In the whole forest, the only cat worth following is Tigerstar. ~ Erin Hunter,
1143:We’ve been slogging through the forest for two days. What do you want? A six-lane highway?”
“That’d be nice.”
“Yeah, until you raced out, screaming for help, and got mowed down by a logging truck. ~ Kelley Armstrong,
1144:A man is like a tree: in a forest of his fellows he will grow as straight as his generic and individual nature permits; alone in the open, he yields to the deforming stresses and tortions that environ him. ~ Ambrose Bierce,
1145:If I live to be old enough, I may sit down under some bush, the last left in the utilitarian world, and feel thankful that intellect in its march has spared one vestige of the ancient forest for me to die by. ~ Thomas Cole,
1146:Is it possible that only forest dwellers can understand such things exist in the places not frequented by man? Will the magic of the river work only for a believer? Would it work in spite of lack of faith? ~ Easterine Kire,
1147:Mr Tumnus does look as camp as fuck with his little scarf tied jauntily around his neck. I suppose it isn’t outside the realms of possibility that he’d just been off cottaging with some centaurs in the forest. ~ Sarah Lotz,
1148:Often the inspiration to write music comes from the voices in your head. You’re not crazy. Just be thankful they are not making you rescue people in 20-degree weather at 2:30 in the morning in the forest. ~ Shannon L Alder,
1149:Think of a lifeless forest in which a small plant pushes its head upward, out of the ruin. In our grief process, we are moving into life from death, without denying the devastation that came before. ~ Elisabeth Kubler Ross,
1150:A lovely nook of forest scenery, or a grand rock, like a beautiful woman, depends for much of its attractiveness upon the attendance sense of freedom from whatever is low; upon a sense of purity and of romance. ~ P T Barnum,
1151:But more impressive than the facts and figures as to height, width, age, etc., are the entrancing beauty and tranquility that pervade the forest, the feelings of peace, awe and reverence that it inspires. ~ George MacDonald,
1152:By now, ten trees must have been cut down just to document my mental health, which Nikki will hate hearing, as she is an avid environmentalist who gave me at least one tree in the rain forest every Christmas ~ Matthew Quick,
1153:Fire can destroy, fire can kill, but it can also create. Forest burned in the summer will be green by spring, better and stronger than before. Cal’s flame will build and bring roots from the ashes of war. ~ Victoria Aveyard,
1154:If we are ever truly going to find purpose and meaning in our lives, we first have to rise above the trees to rediscover the forest - we have to understand what God is doing in the world and how we fit in. ~ Richard Stearns,
1155:I've lived in Forest Hill Village, Riverdale, Summerhill, The Annex and Cabbagetown. Finding the right neighbourhood fit in Toronto is only slightly less tricky than finding the right partner to share it with. ~ Andy Barrie,
1156:Sleep in my arms. Like a baby bird. Like a broom among brooms... in a broom closet. Like a tiny parrot. Like a whistle. Like a little song. A song sung by a forest... within a forest... a thousand years ago. ~ Milan Kundera,
1157:Solitude is the soil in which genius is planted, creativity grows, and legends bloom; faith in oneself is the rain that cultivates a hero to endure the storm, and bare the genesis of a new world, a new forest. ~ Mike Norton,
1158:This is how he came out: he floated into the air high above the sleeping forest, his green hat spinning a few feet above his head. In his hand was the open suitcase and out of it spilled a whole sky of stars. ~ Jandy Nelson,
1159:When campaigning, be swift as the wind; in leisurely march, majestic as the forest; in raiding and plundering, like fire; in standing, firm as the mountains. As unfathomable as the clouds, move like a thunderbolt. ~ Sun Tzu,
1160:All I heard were the bumps and crunches of my tires on the dirt road, blending with the dark noises of the forest. But it wasnt the forest that scared me. It was the people who lived and prowled within them. ~ Lauren Myracle,
1161:Bong country is beautiful. Lush green forest, a sweet breeze. There are pygmy hippopotamuses here and monkeys; a sense of Liberia’s possibilities. Rich in natural resources, cool in the hills, hot on the beach. ~ Zadie Smith,
1162:But our uneasy, unsettled feeling doesn't go away. I don't think we'll ever be able to reach our Shangri-La, however, I know it exists only in the depths of the forest or at the bottom of the deep blue sea. ~ Naoki Higashida,
1163:Dharma is in your mind, not in the forest. Don't believe others, just listen to your mind. You don't have to go anywhere else. Wisdom is in yourself, just like a sweet ripe mango is already in a young green one. ~ Ajahn Chah,
1164:My earliest memories all involve being drawn deep into nature, where I welcome, rather than fear, getting lost. I welcome the mysteries that lurk at the bottom of the sea and live inside the dark forest of night. ~ Joe Perry,
1165:The book was called But Even So, and the poem had gone like this: “Come now, my child, if we were planning to harm you, do you think we’d be lurking here beside the path in the very darkest part of the forest? ~ Stephen King,
1166:at that moment, old Joe Vigil was the only coach in America shivering in a freezing forest at four in the morning, waiting for a glimpse of a community-college science teacher and seven men in dresses. ~ Christopher McDougall,
1167:On a feeling and sensitive mind a demolished forest impresses unmingled sadness, whereas its primeval grandeur must inspire anyone to immeasurable delight, who is susceptible to the beauties of nature. ~ Ferdinand von Mueller,
1168:Voices in the forest tell of dark and twisted enchantments - as dark and twisted as the roots and grasping branches of the trees themselves. Even the most gnarled tree is eloquent in the telling of its own tale. ~ Brian Froud,
1169:Do you really think these are Alice's tears?" I ask. "That I'm supposed to make them go away somehow?"
"I'm the wrong guy to ask. I just saw a skeleton with antlers and a forest of aphid-noshing flower zombies. ~ A G Howard,
1170:In a culture in which "connection" usually refers to the strength of the cell phone signal, quieting the mind - even just sitting alone in the backyard, much less in the forest - can be a difficult rite of passage. ~ Jon Young,
1171:Now then, let's come right down in here and put some nice big strong arms on these trees. Tree needs an arm too. It'll hold up the weight of the forest. Little bird has to have a place to set there. There he goes... ~ Bob Ross,
1172:p 18 - Hundreds of thousands of years ago our ancestors of the dim and distant past faced the same problems which we must face in the same primeval forest. That we are here today evidences their victory. ~ Edgar Rice Burroughs,
1173:The animals known as human beings live in humongous condominium blocks, just going about their daily lives. I've come to realize that it's just a modern jungle.
And I'm the girl who's wandered into the forest. ~ Inio Asano,
1174:The forest, not the town, offers the safest sanctuary and it is grandfathers who have been more exposed to modernity than their grandchildren. I can think of nowhere else on the planet where the same can be true. ~ Tim Butcher,
1175:You ask why I make my home in the mountain forest,
and I smile, and am silent,
and even my soul remains quiet:
it lives in the other world
which no one owns.
The peach trees blossom,
The water flows. ~ Li Bai,
1176:In the Forest,’ comments Mr. Crawfford, ‘ev’ryone comes ‘round in a Circle sooner or later. One day, your foot comes down in your own shit. There, as the Indians say, is the first Step upon the Trail to Wisdom. ~ Thomas Pynchon,
1177:In this forest, hell is other people. An eternal threat that any life that exposes its own existence will be swiftly wiped out. This is the picture of cosmic civilization. It’s the explanation for the Fermi Paradox. ~ Liu Cixin,
1178:The man of genius may dwell unknown, but one always may recognize the path he has followed into the forest. It was a giant who passed that way. The branches are broken at a height that other men cannot reach. ~ R my de Gourmont,
1179:Breezepelt looked up at him, equally awkward. His eyes were guilty as he replied. “I should never have listened to the Dark Forest cats,” he mewed stiffly. “You’re a Clan cat, and my loyalty should be to the Clans. ~ Erin Hunter,
1180:I am not feeling any better because I cannot stay in bed, having constant cause for walking. They say I leave at night by the window of my tower, hanging from a red umbrella with which I set fire to the forest! ~ Camille Claudel,
1181:I just figured, for the most part, mainstream networks stopped using [mistress word]. Those are small brush fires. The election made me realize we've got forest fires that we collectively need to be focused on. ~ Paula Broadwell,
1182:Mankind was never so happily inspired as when it made a cathedral: a thing as simple and specious as a statue to the first glance, and yet on examination, as lively and interesting as a forest in detail. ~ Robert Louis Stevenson,
1183:Nowadays almost all man's improvements, so called, as the building of houses and the cutting down of the forest and of all large trees, simply deform the landscape, and make it more and more tame and cheap. ~ Henry David Thoreau,
1184:All forests in the world need to be given the same name, so that people can understand that there is only one forest in the world and that every burning forest is his own forest, no matter where in the world! ~ Mehmet Murat ildan,
1185:Ariel Gordon is superbly, supremely, a poet of the body. She finds words for the physicality of the forest, of the garden, of pregnancy. Hump speaks the erotics of being alive and being in love with being alive. ~ Robert Kroetsch,
1186:...as if Hollywood were the name of the enchanted forest where you loose yourself and find yourself, again; the wood that changes you; the wood where you go mad; the wood where the shadows life longer than you do. ~ Angela Carter,
1187:Because I was playing Idi Amin, who dealt with the colonisation issue, I became aware of this internalised conflict of what it means to be torn between cultures, what it means to be taken over by other cultures. ~ Forest Whitaker,
1188:Cal was glad Vi’s fucking foot had time to heal so both of them could be torn to shreds running through a goddamned forest because fucking Daniel fucking Hart was right now literally stalking his goddamned woman. ~ Kristen Ashley,
1189:Do you want to tell me what you're doing up here in the middle of the woods?" He gazed at her milky white skin, dark hair, and wide eyes. "If you're looking for the seven dwarfs, they live in the next forest over. ~ Deborah Blake,
1190:Dust and silence that seemed to have been passed down from antiquity. We could hear no wind. On his beam, the horned owl mutely preserved the wisdom of the forest. A wisdom also bequeathed from the distant past. ~ Haruki Murakami,
1191:Evelyn pressed a hand to her forehead. If only she hadn’t been so tired, so high, she would know. She would trust her instincts. But what kind of instincts made you think a ghost had walked from the forest? ~ Victoria Helen Stone,
1192:She had made Matthew want to smile. With her luminous skin, her exotic cinnamon-colored eyes and quicksilver expressions, Daisy Bowman seemed to have come from an enchanted forest populated with mythical creatures. ~ Lisa Kleypas,
1193:The Finns are part of the Finno-Ugric group of peoples, and are related to many different indigenous peoples that stretch right across the belt of forest and tundra regions of Russia and Siberia, as far as the Pacific. ~ Tim Cope,
1194:The Forest Service is truly an extraordinary institution. A lot of people, seeing that word forest in the title, assume it has something to do with looking after trees. In fact, no—though that was the original plan. ~ Bill Bryson,
1195:The men in the room suddenly realized that they didn’t want to know her better. She was beautiful, but she was beautiful in the way a forest fire was beautiful: something to be admired from a distance, not up close. ~ Neil Gaiman,
1196:whatever you come up with needs to suggest a voice that you are not trying to control. If you’re lost in the forest, let the horse find the way home. You have to stop directing, because you will only get in the way. ~ Anne Lamott,
1197:What in your life is calling you,
When all the noise is silenced,
The meetings adjourned...
The lists laid aside,
And the Wild Iris blooms
By itself
In the dark forest...
What still pulls on your soul? ~ Rumi,
1198:Mankind was never so happily inspired as when it made a cathedral: a thing as single and specious as a statue to the first glance, and yet, on examination, as lively and interesting as a forest in detail.  ~ Robert Louis Stevenson,
1199:There are places where life could exist. And we've already discovered that there's been life on certain planets that we've explored. That may just be algae or whatever, but life on Earth began a certain way, too. ~ Forest Whitaker,
1200:Go afield with a good attitude, with respect for the wildlife you hunt and for the forest and fields in which you walk. Immerse yourself in the outdoor experience. It will cleanse your soul and make you a better person. ~ Fred Bear,
1201:I mislike the feel of this forest,” the elder of the two hunters grumbled. “Creatures that live in a unicorn’s wood learn a little magic of their own in time, mainly concerned with disappearing. We’ll find no game here. ~ Anonymous,
1202:It is raining! In other words little poems are coming down from the sky! Nature is literature! Sun is a fable; forest is a story; birds are a theatre; mountains are a myth; rain is a poem! Nature is literature! ~ Mehmet Murat ildan,
1203:It was a drowsy summer afternoon, and the Forest was full of gentle sounds, which all seemed to be saying to Pooh, 'Don't listen to Rabbit, listen to me.' So he got in a comfortable position for not listening to Rabbit. ~ A A Milne,
1204:Not a minister," he said, "but I do like churches. The way it feels inside. It feels good when you just sit there, like you're in a forest and everything's really quiet, except there's still this sound you can't hear. ~ Tim O Brien,
1205:One of the things I learned, one of the strangest things, is how to think. There was nothing else to do. I couldn't see people, or go for a walk in the forest. All I had was my head and my books, and I thought a lot. ~ Abraham Pais,
1206:See yonder fire! It is the moon slow rising o'er the eastern hill. It glimmers on the forest tips, and through the dewy foliage drips In little rivulets of light, and makes the heart in love with night. ~ Henry Wadsworth Longfellow,
1207:In the forest of primeval
A school for Good and Evil
Twin towers like two heads
One for the pure
And one for the wicked
Try to escape you'll always fail,
The only way out is
Through a fairytale. ~ Soman Chainani,
1208:Maybe in the morning, sunlight would to turn him back into a statue; then I could take Stone out to the forest where he could frolic among the ferns, gurgle at streams, and make friends with the other interesting rocks. ~ Devon Monk,
1209:Meanwhile, the great ash would rest where she lay, and mosses would creep over her trunk, and tiny creatures make their homes her dim hollows. Even in death she was a link in the great chain of the forest's being. ~ Juliet Marillier,
1210:spine as she sneaked a look down the forested slope. The Blue Ridge Mountains were sheathed in October’s mellow gold, but the leaves were steadily raining down in the breeze as the forest braced for winter’s sleep. ~ Scott Nicholson,
1211:The forest is peaceful, why aren’t you? You hold on to things causing your confusion. Let nature teach you. Hear the bird’s song then let go. If you know nature, you’ll know truth. If you know truth, you’ll know nature. ~ Ajahn Chah,
1212:The only thing I like about St. Louis is it has the best zoo in America, in Forest Park. Washington University is next door to the zoo. Animals get out, they're going to eat white people before they get to the ghetto! ~ Dick Gregory,
1213:Chimpanzees have given me so much. The long hours spent with them in the forest have enriched my life beyond measure. What I have learned from them has shaped my understanding of human behavior, of our place in nature. ~ Jane Goodall,
1214:Even through the haze of summer you can see the cleared pockets of land that were once forest, now logged into oblivion. They look like a disease, but to the north and west, the untouched hills are a calm reminder. ~ Victoria Aveyard,
1215:I'd rather have your lifeblood tainted than spilled on a forest floor.'
He said no more, just held her. 'I'm not worth it,' she whispered at last.
'Who says so?'
'I do.'
'Then you don't know what love is. ~ Kate Furnivall,
1216:If Sara chooses me, accepts me, he thought, I’m going to propose to her right away. And give her everything I’m capable of giving—every single thing. Before I get lost in a dark forest. Before the bad elves grab me. ~ Haruki Murakami,
1217:I know the trembling of being, The hesitation to disappear, Sunlight upon the forest’s edge   And love, where all is easy, Where all is given in the instant; There exists in the midst of time The possibility of an island. ~ Anonymous,
1218:In The Forest
List to the forest-voice murmuring low:
All that it saw when alone with its laughter,
All that it suffered in times that came after,
Mournful it tells, that the wind may know.
~ Bjornstjerne Bjornson,
1219:I pointed out how the eel grass lay flat on the beach, and asked them to imagine what it must be like to live in a forest that worked like a folding stage prop, going from three-dimensional to two-dimensional twice a day. ~ Jim Lynch,
1220:The fire of the forest burns trees to ashes. Even expensive sandalwood tree which is endowed with qualities of cooling and fragrance, cannot escape from burning. In the same way wicked cause harm to their benefactors also. ~ Chanakya,
1221:The speech she made was done in the back, alone, like little shoes cobbled by an elf: spider is to web as weaver is to blank. That one was hers. She was proud of that. Also, blank is to heartache as forest is to bench. ~ Lorrie Moore,
1222:This was a familiar feeling, for there were many places in the great forest where you could drink in its energy, become one with its ancient heart. When you were in trouble, you could find your way in these places. ~ Juliet Marillier,
1223:But there's a lot to be said for a good war, you know. Like a forest fire, it can be a cleansing force, burning away old, tired wood and making room for invigorating new growth." She flashed a smile. "Besides, it's fun! ~ Tim Waggoner,
1224:If you are given a hundred city, refuse it without any hesitation; if you are given a lovely wooden cottage in the middle of a forest, accept it without any hesitation because all you need is just a peace of mind! ~ Mehmet Murat ildan,
1225:See, this is my opinion: we all start out knowing magic. We are born with whirlwinds, forest fires, and comets inside us. We are born able to sing to birds and read the clouds and see our destiny in grains of sand. ~ Robert R McCammon,
1226:She had wandered, without rule or guidance, in a moral wilderness, as vast, as intricate, and shadowy as the untamed forest, amid the gloom of which they were now holding a colloquy that was to decide their fate. ~ Nathaniel Hawthorne,
1227:We remember, so to speak. We remain eternally nostalgic for the innocence of childhood, the divine, unconscious Being of the animal, and the untouched cathedral-like old-growth forest. We find respite in such things. ~ Jordan Peterson,
1228:If a tree fell in the forest, and you were the only one there to hear it; if its fall to the ground didn’t make a sound, would you panic in fear that you didn’t exist, or would you bask in the bliss of your nothingness? ~ Andrea Gibson,
1229:In the case of the vacuum tube, it trained our ears to enjoy a sound that would no doubt have made Lee De Forest recoil in horror. Sometimes the way a new technology breaks is almost as interesting as the way it works. ~ Steven Johnson,
1230:Its not about learning to trust. Its about learning what it is I place my trust in and why. Its like learning to see the forest for the trees. You cannot see the forest for the trees unless you are outside the forest. ~ Bashar al Assad,
1231:She thought that to children adult motives and actions must seem as bulking and ominous as dangerous animals seen in the shadows of a dark forest. They were jerked about like puppets, having only the vaguest notions why. ~ Stephen King,
1232:They walked the whole night and all the next day too from morning till evening, but they did not get out of the forest, and were very hungry, for they had nothing to eat but two or three berries, which grew on the ground. ~ Jacob Grimm,
1233:Very like leaves upon this earth are the generations of men—old leaves, cast on the ground by wind, young leaves the greening forest bears when spring comes in. So mortals pass; one generation flowers even as another dies away. ~ Homer,
1234:Emma Forest?" Jazz asks. "His ex is the girl with the big...?"
"That's the one," Daisy tells her.
Jazz looks at her chest. I pat her shoulder. "Guys care about personality too."
"Girls like me started that rumor. ~ Cath Crowley,
1235:There is no government so worthy as your son who fishes with you in silence beside the forest pool. There is no national glory so comely as your daughter whose hands have learned a music and go their own way on the keys. ~ Wendell Berry,
1236:The sudden falling of the trees are the most dangerous of our accidents in the forest, for they are not to be foreseen, being impelled by no winds, nor any extraneous or visible cause, against which we can guard. ~ James Fenimore Cooper,
1237:Very like leaves upon this earth are the generations of men--old leaves, cast on the ground by wind, young leaves the greening forest bears when spring comes in. So mortals pass; one generation flowers even as another dies away. ~ Homer,
1238:We grew in age—and love—together, Roaming the forest, and the wild; My breast her shield in wintry weather— And, when the friendly sunshine smil’d, And she would mark the opening skies, I saw no Heaven—but in her eyes. ~ Edgar Allan Poe,
1239:We remember, so to speak. We remain eternally nostalgic for the innocence of childhood, the divine, unconscious Being of the animal, and the untouched cathedral-like old-growth forest. We find respite in such things. ~ Jordan B Peterson,
1240:Gautama was astonished at how many ways his mind could plague him. It blamed him for everything—for his blistered feet, for getting lost in the forest, for making a bed from tree boughs that turned out to be full of lice. ~ Deepak Chopra,
1241:Have you never seen a horse before, lass? They doona answer to ‘horse.’ They have no idea they are horses. ’Tis like sauntering into the forest, saying, ‘Here, boar, boar, boar. I should like to roast you for dinner. ~ Karen Marie Moning,
1242:He loved Violet. I knew that when he pulled out all the stops and made a miracle happen when he found us in the middle of nowhere in a forest and took a man’s life to save hers. He also loved her girls. And I loved that. ~ Kristen Ashley,
1243:If you’re up for brainstorming some repair of your dream forest. Unless you have homework.” “Asshole,” Ronan said. Adam smiled cheerily. Ronan would start wars and burn cities for that true smile, elastic and amiable. ~ Maggie Stiefvater,
1244:I tried to picture her in a class, any class, anywhere on campus, and failed miserably. I pictured her frolicking in a forest glade around some guy she'd just sacrificed to a heathen god. That image worked way better. ~ Maggie Stiefvater,
1245:The speech she made was done in the back, alone, like little shoes cobbled by an elf: spider is to web as weaver is to blank. That one was hers. She was proud of that. Also, blank is to heartache as forest is to bench. But ~ Lorrie Moore,
1246:Yet no matter what they were doing, everyone in the forest waited with an indrawn breath, waiting for the taste of autumn, the smell of change, the first news of a king and queen unlike any the world had known before. ~ Margaret Rogerson,
1247:Every day, it seems, a new extreme weather catastrophe happens somewhere in America, and the medias all over it, profiling the ordinary folks wiped out by forest fires, droughts, floods, massive sinkholes, tornadoes. ~ Jane Velez Mitchell,
1248:He led them to the very edge of the Forest. Holding his lamp up high he pointed down a narrow, winding earth track that disappeared into the thick black trees. A light breeze lifted their hair as they looked into the Forest. ~ J K Rowling,
1249:In a dream I saw Jesus and My God Pan sitting together in the heart of the forest. They laughed at each other's speech, with the brook that ran near them, and the laughter of Jesus was the merrier. And they conversed long. ~ Khalil Gibran,
1250:It is no thirst for violence. It is wisdom. We cannot leave enemies all about us, aware of our plans and intent on our harm. I have done that ever since leaving the forest, and it has brought only tragedy to my friends. ~ Garrett Robinson,
1251:Plenty of dead vegetation had blown in and dried out, and Daniel managed to knock rocks together, get a spark, and light a tiny blaze. Considering I’d escaped a raging forest fire earlier that day, I was good with tiny. ~ Kelley Armstrong,
1252:That is what the forest taught me. That you will never be mine, and that is why I will never lose you. You were my hope during my days of loneliness, my anxiety during moments of doubt, my certainty during moments of faith. ~ Paulo Coelho,
1253:The reaches opened before us and closed behind, as if the forest had stepped leisurely across the water to bar the way for our return. We penetrated deeper and deeper into the heart of darkness. It was very quiet there. At ~ Joseph Conrad,
1254:this is the spirit of the enchantment under which Venice lies, pearly and roseate, like the Sleeping Beauty, changeless throughout the centuries, arrested, while the concrete forest of the modern world grows up around her. ~ Mary McCarthy,
1255:We’re taking Forest to the police station, and then I’m taking the minions home with me. I’ll stash them in my apartment until someone springs Forest. They haven’t put the carpet down yet, and Briggs is there to babysit. ~ Janet Evanovich,
1256:Younger artists are seedlings. Their early work resembles thicket and underbrush, even weeds. The halls of academia, with their preference for lofty intellectual theorems, do little to support the life of the forest floor. ~ Julia Cameron,
1257:Dark spruce forest frowned on either side the frozen waterway. The trees had been stripped by a recent wind of their white covering of frost, and they seemed to lean towards each other, black and ominous, in the fading light. ~ Jack London,
1258:I barely knew anything about this girl. I only knew that when I was with her, the entire world felt different. It was like this forest was our own secret land, and here, we could be anything we wanted to be. Anything at all. ~ Mia Sheridan,
1259:I moved straight from kindergarten ,at age 4, to graduate school to my position at Lake Forest ,at age 26. No break. No bumming around Europe. No peace corps. No corporate cubicle job. No stint as a Starbucks barrista. ~ Davis Schneiderman,
1260:People who promote the free market and growth are far more romantic, and far more ideologically driven and blinded by their vision than somebody who goes in and comments about the beauty of a forest or the stars in the sky. ~ Arundhati Roy,
1261:The old men shall dream dreams,

The young maids will see visions,

The beast of the forest will turn away,

They will see the child of misery coming,

And make clear the path.

—Song of Venda ~ Mary E Pearson,
1262:I imagined my soul taking in these words like silicated water in the Petrified Forest, turning my wood to patterned agate. I liked it when my mother shaped me this way. I thought clay must feel happy in the good potter's hand. ~ Janet Fitch,
1263:Progress, under whose feet the grass mourns and the forest turns into paper from which newspaper plants grow, has subordinated the purpose of life to the means of subsistence and turned us into the nuts and bolts for our tools. ~ Karl Kraus,
1264:This is how it all begins. With Zephyr and Fry—reigning neighborhood sociopaths—torpedoing after me and the whole forest floor shaking under my feet as I blast through air, trees, this white-hot panic. “You’re going over, you ~ Jandy Nelson,
1265:For me a true landscape is not just a representation of a desert or a forest. It shows an inner state of mind, literally inner landscapes, and it is the human soul that is visible through the landscapes presented in my films. ~ Werner Herzog,
1266:Now I was standing in a forest grove with a witch, a half-demon, a vampire, and a shaman, planning to put an end to a nefarious plot to usurp our powers and alter the path of humankind. Talk about your conspiracy theories. ~ Kelley Armstrong,
1267:On things she had to pack before leaving her home in advance of a forest fire, 1996. Childhood pictures and pictures of my life. Do you know how many pictures that is? Not just this life; I have pictures from 13,000 lives. ~ Shirley MacLaine,
1268:SCARED TO DEATH In Arizona, a 1000-acre forest of junipers suddenly withered and died. Foresters are unable to explain it, but the Indians say the trees died of fear but they are not in agreement as to what caused the fright. ~ Malcolm Lowry,
1269:Travis Hunter’s blood froze in his veins at the piercing female scream that echoed through the forest. He was moving just as the sharp scent of blood tinted the crisp mountain air mixed with the rancid smell of the rogue mutants. ~ Lia Davis,
1270:a butterfly in a West African rain forest, by flitting to the left of a tree rather than to the right, possibly set into motion a chain of events that escalates into a hurricane striking coastal South Carolina a few weeks later? ~ Erik Larson,
1271:All I truly know is that we rise and fall as one, one colored family living next door to one white family. We may not know the way through the forest, but we can pick each other up when we fall, and we will arrive together. ~ Colson Whitehead,
1272:And I’m glad to hear you say that. Bluestar was right about you all along. Many cats thought you were too young and inexperienced when she made you her deputy, but you’re showing your quality now. The forest needs cats like you. ~ Erin Hunter,
1273:but when I moved to kiss her she pushed me to arm´s length, snorting as if to clear her nose. She told me I reeked of iron and sent me into the forest telling me not to return until I got the bitter stink of it from my face ~ Patrick Rothfuss,
1274:From my perspective, I absolutely believe in a greater spiritual power, far greater than I am, from which I have derived strength in moments of sadness or fear. That's what I believe, and it was very, very strong in the forest. ~ Jane Goodall,
1275:Homer and Shakespeare and Milton and Marvell and Wordsworth are but the rustling of leaves and crackling of twigs in the forest, and there is not yet the sound of any bird. The Muse has never lifted up her voice to sing. ~ Henry David Thoreau,
1276:It is not so much for its beauty that the forest makes a claim upon men's hearts, as for that subtle something, that quality of air that emanation from old trees, that so wonderfully changes and renews a weary spirit. ~ Robert Louis Stevenson,
1277:Leopards, that is ordinary forest leopards, do not like rain and invariably seek shelter, but the man eater was not an ordinary leopard, and there was no knowing what his likes or dislikes were, or what he might or might not do. ~ Jim Corbett,
1278:On the third day of their honeymoon, infamous environmental activist Stewie Woods and his new bride, Annabel Bellotti, were spiking trees in the forest when a cow exploded and blew them up. Until then, their marriage had been happy. ~ C J Box,
1279:This film [ Into the Forest], it was special for that reason, because as an actress, you usually don't get to work with other actresses because you are usually up for the same roles, and you don't get to hang out that much. ~ Evan Rachel Wood,
1280:Wandering in a vast forest at night, I have only a faint light to guide me. A stranger appears and says to me: 'My friend, you should blow out your candle in order to find your way more clearly.' This stranger is a theologian. ~ Denis Diderot,
1281:When the last toast had been given my mother had to take off her finery and put on a traveling dress, then mount one of the foundry wagons with the rest of them, and so drive away to her new home in the forest of Fréteval. ~ Daphne du Maurier,
1282:A breeze lifted off the ocean and several hundred notes from the wind chimes tinkled like ice shaken in silver cups. They altered the mood of the forest the way an orchestra does a theater when it begins tuning up its instruments. ~ Pat Conroy,
1283:But the beauty of the woods, the incredible joy of it is too alluring to be ignored, and I could not stand to be away from it--indeed, still can't--and so I ran dogs simply to run dogs; to be in and part of the forest, the woods ~ Gary Paulsen,
1284:If you have never taken the train across Canada, you really should put it on your life list... Meanwhile, I get to sit back and watch for moose from the dome car as we roll through the lake-dotted vastness of the boreal forest. ~ Elizabeth May,
1285:Puszcza, an old Polish word, means “forest primeval.” Straddling the border between Poland and Belarus, the half-million acres of the Białowieża Puszcza contain Europe’s last remaining fragment of old-growth, lowland wilderness. ~ Alan Weisman,
1286:They crept out of the tent and stood in the living silence of the forest. The stars were so bright that the leaves cast shadows. Podo removed his pipe from his pocket, packed it with tobacco, and lit it without saying a word. ~ Andrew Peterson,
1287:We’d spent the past three days walking until our muscles were loose and heavy, our cheeks flushed from English sun and windburn, hair smelling of forest and salty sea. Walking and then fucking, bathing, and eating. Heaven. ~ Catherine Steadman,
1288:We end up stumbling our way through the forest, never seeing all the unexpected and wonderful possibilities and potentials because we're looking for the idea of a tree, instead of appreciating the actual trees in front of us. ~ Charles de Lint,
1289:What we’re experiencing is, in a metaphorical sense, a reversal of the early trajectory of civilization: we are evolving from being cultivators of personal knowledge to being hunters and gatherers in the electronic data forest. ~ Nicholas Carr,
1290:Where does a wise man hide a pebble?" And the tall man answered in a low voice: "On the beach." The small man nodded, and after a short silence said: "Where does a wise man hide a leaf?" And the other answered: "In the forest. ~ G K Chesterton,
1291:But if you do not find an intelligent companion, a wise and well-behaved person going the same way as yourself, then go on your way alone, like a king abandoning a conquered kingdom, or like a great elephant in the deep forest. ~ Gautama Buddha,
1292:Holy shit, dude,” called out an amused voice from behind them. “Whatever you two are doing back there is fogging up the windows of your squad car on the street. Keep it up and forest animals will start coming out of the mountains. ~ Violet Duke,
1293:In a lot of films, they're showing more complete, developed characters of diverse ethnic backgrounds. The larger concern is to be able to tastefully explore the stereotypes, and still move past them to see the core of people. ~ Forest Whitaker,
1294:I think the biggest thing that motivates me when I'm choosing a part is a role that will help me continue to grow as a person and as an artist, and a role that will deepen my understanding of humanity, and my connection to it. ~ Forest Whitaker,
1295:step between the gateposts of the forest with the greatest trepidation and infinite precautions, for if you stray from the path for one instant, the wolves will eat you. They are grey as famine, they are as unkind as plague. The ~ Angela Carter,
1296:You must not come to the dark conclusion that everything in the world is hard, false, and wicked. The forest likes you. In its company you will find health and good spirits again, and entertain more lofty and beautiful thoughts. ~ Robert Walser,
1297:All I truly know is that we rise and fall as one, one colored family living next door to one white family. We may not know the way through the forest, but we can pick each other up when we fall, and we will arrive together.” — ~ Colson Whitehead,
1298:Now it looks no different from a patch of wildflowers growing in the forest. You could walk right by it, and never know it was there. Except that I do. It’s my landmark, now. I’ll always know how far I am from this spot. From her. ~ Amie Kaufman,
1299:“One might say I had decided to marry the silence of the forest… Perhaps I have an obligation to preserve the stillness, the silence, the poverty, the virginal point of pure nothingness which is at the center of all other loves.” ~ Thomas Merton,
1300:She is Little Red Riding Hood and her feet will walk her through the forest to the Big Bad Wolf and he will wear a frilly gown and, instead of letting him eat her, she will hack his head off with an axe. It's a foregone conclusion. ~ Jenni Fagan,
1301:Well, things can't get much worse -- that's one consolation," the Muskrat groaned. He had hidden himself in a forest of bracken in the bathroom, and had wrapped his head in a handkerchief so that nothing should grow into his ears. ~ Tove Jansson,
1302:What we’re experiencing is, in a metaphorical sense, a reversal of the early trajectory of civilization: we are evolving from being cultivators of personal knowledge to being hunters and gatherers in the electronic data forest.   ~ Nicholas Carr,
1303:Burst through Stone with a Feather; Cross a Forest in One Step; Hold an Ocean in Her Palm; Alter the Future with Her Fingertip; Defeat an Invisible Enemy; Trample an Army beneath Her Feet; Wake the Dead; Harness the Power of a Smile. ~ A G Howard,
1304:De Forest was wrong about the utility of gas as a detector, but he kept probing at the edges of that error, until he hit upon something that was genuinely useful. Being right keeps you in place. Being wrong forces you to explore. ~ Steven Johnson,
1305:Only forest fires produce more black carbon than bunker fuel. Bunker fuel can have a sulfur content of up to 45,000 parts per million (ppm). Low-sulfur diesel for cars is supposed to contain 10 ppm. The sulfur is converted into acid ~ Rose George,
1306:She stood naked on the edge of a cliff, towering over a gray ocean, waves crashing below as wind whistled through the forest behind her. The only source of light was the moon, its rippling reflection littering the sea with diamonds. ~ B C Burgess,
1307:She taught us that the sad truth is, you can't stay out of the forest because the world is a forest. And it's filled with predators. If someone is assaulted, it wasn't because they were careless, irresponsible, or dressed wrong. ~ Karen Kilgariff,
1308:Sit down, Nancy.” “Did I do something wrong?” Her eyes were dark as black forest chocolate, but wide as demitasse saucers. She probably thought he was going to chew her out, which he did, often, but now he wanted to teach her. “No, ~ Robert Crais,
1309:There are more life forms in a handful of forest soil than there are people on the planet. A mere teaspoonful contains many miles of fungal filaments. All these work the soil, transform it, and make it so valuable for the trees. ~ Peter Wohlleben,
1310:Bears, dragons, tempestuous on mountain and river, Startle the forest and make the heights tremble. Clouds darken beneath the darkness of rain, streams pale with a pallor of mist. The gods of Thunder and Lightning Shatter the whole range. ~ Li Bai,
1311:I like to play complex characters and the duality, and trying to reach for the light, it's more interesting really. I've gotten to play so many types of guys and I just try to find the humanity in each one of them the best I can. ~ Forest Whitaker,
1312:I stand until there is no sun. I stand until I smell pine through the salt and sulfur. I stand until the moon rises and their mouths close and they are a murder of silver crows. I stand until the forest is a black-knuckled multitude. ~ Jesmyn Ward,
1313:It is not easy for a man to be as great as a mountain or a forest. But that is why the Creator gave them to us as teachers. Now that I am old I look once more toward them for lessons, instead of trying to understand the ways of men. ~ Kent Nerburn,
1314:My feet crunched over dry hickory leaves. Wood rangers had stapled up Smokey Bear (“Only You Can Prevent Forest Fires!”) signs along the state roads. One cigarette butt flicked out a passing car window and there’d be real hell to pay. ~ Ed Lynskey,
1315:A faint smile touched Emily’s mouth. “You want kids?”
“I want bucketloads tucked neatly into a minivan,” he laughed.
“Gavin Blake in a minivan?”
“Absolutely,” he replied, reaching for his beer. “A funky forest green one, too. ~ Gail McHugh,
1316:In the river meadows, alders, brambles and wild vines formed a magical jungle, dappled with shimmering, greenish light and spangled with twirling forest particles. Marshy pools lay sparkling among the elderberries and leaning beeches. ~ Nina George,
1317:My father's viola.
It is a forest. It is a living tree. It is the heartwood of our family. My father's viola is over to hundred years old, even older than Germany. It is the color of well-done pastry, shining like apricot glaze. ~ Vesper Stamper,
1318:Slowly the wasters and despoilers are impoverishing our land, our nature, and our beauty, so that there will not be one beach, one hill, one lane, one meadow, one forest free from the debris of man and the stigma of his improvidence. ~ Marya Mannes,
1319:…This place was once like your Enchanted Forest is- home to tens of thousands of fairies. But that was many ages ago, before the Kingdom of Britain was established. In those early days, the fairies ruled over the land. ~ Christopher Daniel Mechling,
1320:Very like leaves upon this earth are the generations of men—
old leaves, cast on the ground by wind, young leaves
the greening forest bears when spring comes in.
So mortals pass; one generation flowers
even as another dies away. ~ Homer,
1321:Ascetic voices called of lonely seers
On mountain summits or by river banks
Or from the desolate heart of forest glades
Seeking heaven’s rest or the spirit’s worldless peace, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
1322:I must say, I’m ready to go into the forest. I am ready to go in. It is time for me to enter the forest and lie down, and let the lions come for me. I’ve done enough, I think, I’ve had a good life, and I’m in such terrible pain just now. ~ Teju Cole,
1323:In the hour before a thunderstorm, the color of the forest deepens: the pine needles take on a dense vibrant greenness they possess at no other time, the slender trunks go black, and the leaden sky above sinks lower by the minute. ~ Michael McDowell,
1324:She just had to be careful and clever and brave. She could be Puss in Boots; she could be Jack the Giant-Killer. She knew all the rules. Her father had taught her when she was just a girl, and her father knew everything about the forest. ~ Anonymous,
1325:Sitting there at the base of the tree Mark had picked out, I spoke silently to the unseen deer. I praised their beauty, agility, and speed. I praised their ability to become nearly invisible, standing still, blending into the forest. ~ Tovar Cerulli,
1326:You discovered yourself and what really mattered only after you passed through the lens of the fairy tale, imposed on every human female and male alike, that someone existed out in the forest of the world for you to love and marry. ~ Jonathan Lethem,
1327:A terrible violence of creation,A flash into the burning heart of the abominable;Yet if we wait, unafraid, beyond the fearful instant,The burning lake turns into a forest pool,The fire subsides into rings of water,A sunlit silence. ~ Theodore Roethke,
1328:Every morning she pulled a delicate cup from its brass hook and filled it, hoping that it would be dark and deep and secret as a forest, and each morning it cooled too fast, had too much milk, stained the cup, made her nervous. ~ Catherynne M Valente,
1329:For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. JER10.4 They deck it with silver and with gold; they fasten it with nails and with hammers, that it move ~ Anonymous,
1330:Hunt game? With pearl-handled revolvers?” I asked, incredulous. “Isn’t that a bit…I dunno…fancy? Do I just run out into the forest with my pearl-handled revolvers, or do I invite some deer to a cocktail party and then gun them down? ~ Jeff VanderMeer,
1331:It looked like all forest spirits—tall, pointy ears, big smile. It didn't look male or female. Forest spirits don't have this concept. They say male or female has no meaning. They don't like to follow rules. Like I said, they are very lazy. ~ Zen Cho,
1332:We do not teach history; we recreate the experience. We follow the chain of consequences - the tracks of the beast in its forest. Look behind our words and you see the broad sweep of social behavior that no historian has ever touched. ~ Frank Herbert,
1333:You enter the forest at the darkest point, where there is no path. Where there is a way or path, it is someone else's path. You are not on your own path. If you follow someone else's way, you are not going to realize your potential. ~ Joseph Campbell,
1334:Active conservation [of gorillas] involves simply going out into the forest, on foot, day after day after day, attempting to capture poachers, killing-regretfully-poacher dogs, which spread rabies within the park, and cutting down traps. ~ Dian Fossey,
1335:As one about to die
Looks back upon the sunlit fields of life
Where he too ran and sported with the rest,
Lifting his head above the huge dark stream
Into whose depths he must for ever plunge. ~ Sri Aurobindo, Savitri, Death in the Forest,
1336:Having photographed the landscape for a number of years and specifically working with trees and in the forest I found, without consciously thinking about it, that it was a great learning experience for me in terms of organizing elements. ~ John Sexton,
1337:My feet will tread soft as a deer in the forest.... My mind will be clear as water from the sacred well. My heart will be strong as a great oak. My spirit will spread an eagle's wings, and fly forth. This is the way of truth. ~ Juliet Marillier,
1338:Over here you’ll see San Fran is also host to a wide variety of exotic animals. Many find our streets to be like a modern rain forest,” she says, indicating a flock of flea-ridden pigeons pecking leftovers off a bum sleeping on the curb. ~ Sarah Noffke,
1339:THE TRINITY LAVRA HAD been carved out of the wilderness. Though the feet of passing pilgrims had beaten a path through the snowy forest, the trees still pressed close on either side, dwarfing the bell-tower of the plain wooden church. ~ Katherine Arden,
1340:Third, it puts more small-scale capitalists out of business. They can do nothing but join the working class. ‘Thus’, says Marx, ‘the forest of uplifted arms demanding work becomes ever thicker, while the arms themselves become ever thinner. ~ Anonymous,
1341:Urban Indians feel at home walking in the shadow of a downtown building. We came to know the downtown Oakland skyline better than we did any sacred mountain range, the redwoods in the Oakland hills better than any other deep wild forest. ~ Tommy Orange,
1342:Why," said the saint, "did I go into the forest and the desert? Was it not because I loved mankind far too well? Now I love God! Mankind I do not love; mankind is a thing too imperfect for me. Love of mankind would be fatal to me. ~ Friedrich Nietzsche,
1343:Meera frowns. “Maybe the Little Warrior.” “Who is that?” A spirit, Meera explains, who appears in the form of a child dressed in war gear—eagle feathers and paint. “He comes to those alone in the forest to warn them of danger.” Susanna’s ~ Martha Conway,
1344:Somehow he couldn't believe that this was it, that their story would end with such wretchedness, as if Hansel and Gretel had become the witch's dinner after all, or Sleeping Beauty's prince a pile of gnawed bones in the Enchanted Forest. ~ Sherry Thomas,
1345:The forest was his wife indeed: providing him with sanctuary when he most needed it; and food when his rations were inadequate. The forest also protected him from the evil in the heart of man. He felt truly wedded to her at this moment. ~ Easterine Kire,
1346:Victor Frankl whispered in my ear all the same. He said to me I was a tree in a story about a forest, and that it was arrogant of me to believe any differently. And he told me the story of the forest is better than the story of the tree. ~ Donald Miller,
1347:A chilly breeze that seemed to emanate from the heart of the forest lifted the hair at Harry's brow. He knew that they would not tell him to go, that it would have to be his decision. "You'll stay with me?" "Until the very end," said James. ~ J K Rowling,
1348:Ever since I lost Maya in the forest, I hated magic. It swallowed
people whole the way it swallowed my sister. Instead of leaving me a body to mourn, the Otherworld had left me with a chest full of caution and a string of nightmares. ~ Roshani Chokshi,
1349:Fertile plains, every foot of them tilled, are of the first necessity; but great natural playgrounds of mountain, forest, cliff-walled lake, and brawling brook are also necessary to the full and many-sided development of a fine race. ~ Theodore Roosevelt,
1350:I rise early that morning and dress in green and brown, my skirst the same colour as the forest floor. I include a cap copied from one of the duchess's, but set farther back from my face. She may be a bitch, but she does have style. ~ Katherine Longshore,
1351:I think about how we are so focused on the peril presented by the Forest that we forget that the rest of life can be just as dangerous. I think about how fragile we are here—like fish in a glass bowl with darkness pressing in on every side. ~ Carrie Ryan,
1352:Man would not be man if his dreams did not exceed his grasp... If I remember the sunflower forest it is because from its hidden reaches man arose. The green world is his sacred center. In moments of sanity he must still seek refuge there. ~ Loren Eiseley,
1353:Starbucks goes to a great effort, and pays twice as much for its coffee as its competitors do, and is very careful to help coffee producers in developing countries grow coffee without pesticides and in ways that preserve forest structure. ~ Jared Diamond,
1354:The forest is the first cathedral. I felt that from the time I was a child. I credit my mother with that. I used to think it came from her Native-American side. Whichever it was, she instinctively connected with nature, and taught me that. ~ Alice Walker,
1355:There was once a bundle of matches, and they were frightfully proud because of their high origin. Their family tree, that is to say the great pine tree of which they were each a little splinter, had been the giant of the forest. ~ Hans Christian Andersen,
1356:This I wanted and nothing more. In my old age
like old Goethe to stand before the face of the earth,
and recognize it and reconcile it
with my work built up, a forest citadel
on a river of changeable lights and brief shadows. ~ Czes aw Mi osz,
1357:Welhewan is charming us,' Sasha says in an unsure voice. 'It is trying to soothe us with its lullaby. Do not let yourself . . . Oh, a butterfly. Look how beautiful it is! No, don't look. The forest is making us happy, and we cannot let it. ~ Sarah Dalton,
1358:Why would they destroy the forest, the mountains . . . the very land?” “For the coal. They blast the tops off the mountains to get to the coal.” Krampus shook his head, his face bewildered. “It is like cutting off one’s own arm to feed one’s self. ~ Brom,
1359:You’re mine,” he said, finger jabbing in my direction. “Nothing you do will change that. Nothing he does or feels will ever change that. He’s temporary. He’s a fucking leaf falling off the tree and dying. But we, you and I, we are the forest. ~ C D Reiss,
1360:As an artist, it's a great opportunity to play a character like this [Ugandan dictator Idi Amin in The Last King of Scotland]. And then, as a person, I had never been to the African continent. So, I knew, personally, it would reshape me. ~ Forest Whitaker,
1361:By walking on a snowy forest, you can really forget about this world and every time you forget about this world you leave this world and every time you leave this world you gain a very special wisdom that does not exist in this world! ~ Mehmet Murat ildan,
1362:Here's one of the things I learned that morning: if you cross a line and nothing happens, the line loses meaning. It's like that old riddle about a tree falling in a forest, and whether it makes a sound if there's no one around to hear it. ~ Lauren Oliver,
1363:I soon learned that Dandakaranya, the forest I was about to enter, was full of people who had many names and fluid identities. It was like balm to me, that idea. How lovely not to be stuck with yourself, to become someone else for a while. ~ Arundhati Roy,
1364:Organic chemistry just now is enough to drive one mad. It gives me the impression of a primeval forest full of the most remarkable things, a monstrous and boundless thicket, with no way of escape, into which one may well dread to enter. ~ Friedrich Wohler,
1365:When Black Flag and DOA and all those bands were touring in the early 80s, it was kind of a forest and you just kind of got your way through it. Now it's like a six lane highway with Starbucks every twenty meters. That's just civilization. ~ Henry Rollins,
1366:You're really beautiful, you know that, Tones?" "I was just thinking the same thing about you." We both smiled.   "What are two gorgeous bombshells like us doing out here in this fucked up forest full of messed up creatures, anyway?" I asked. ~ Elle Casey,
1367:As I made my way through the forest, I’ll admit I was also straining for a familiar bark or whine. I hadn’t said a word about Kenjii since leaving the store. How could I without making it sound like I put her on the same level as Hayley. ~ Kelley Armstrong,
1368:Sometimes it’s like people are a million times more beautiful to you in your mind. It’s like you see them through a special lens—but maybe if it’s how you see them,that’s how they really are.It’s like the whole tree falling in the forest thing. ~ Jenny Han,
1369:The green fractals of the forest and the eons of faint star clusters above—my math’s teacher’s order in the universe—were nothing like the thoughts that jumped at me like thieves. When your friend has a boyfriend, you are supposed to back off. ~ Anya Allyn,
1370:The object of our forest policy is not to preserve the forests because they are beautiful-or because they are refuges for the wild creatures of the wilderness-but the making of prosperous homes-every other consideration becomes secondary. ~ Gifford Pinchot,
1371:We recently had a referendum in New York about extending the forest preserve. The city voted for it by a large majority; yet as I walk the streets I do not see afforestation written with conviction on the harried faces of my fellow citizens. ~ Learned Hand,
1372:Where’s Simon?” she asked as they spun again around the champagne fountain. Clary saw Isabelle there, with Alec, both of them in royal blue. They were holding hands like Hansel and Gretel in the dark forest. “This place is for the living, ~ Cassandra Clare,
1373:A chilly breeze that seemed to emanate from the heart of the forest lifted the hair at Harry's brow. He knew that they would not tell him to go, that it would have to be his decision. "You'll stay with me?"
"Until the very end," said James. ~ J K Rowling,
1374:Be grateful you’re not in the forest in France
Where the average young person just hasn’t a chance
To escape from the perilous pants eating plants
But your pants are safe, you’re a fortunate guy
You ought to be shouting how lucky am I ~ Dr Seuss,
1375:Let us not get so busy or live so fast that we can't listen to the music of the meadow or the symphony that glorifies the forest. Some things in the world are far more important than wealth; one of them is the ability to enjoy simple things. ~ Dale Carnegie,
1376:Look at this poet William Carlos Williams: he is primitive and native, and his roots are in raw forest and violent places; he is word-sick and place-crazy. He admires strength, but for what? Violence! This is the cult of the frontier mind. ~ Edward Dahlberg,
1377:Sascha nodded. "Want me to wait?"

"Do I want my mate to wait in a deserted forest while a dangerous Psy fugitive remains on the loose? Wait, let me think."

"Sarcasm does not suit you." She kissed him again, laughter in her eyes. ~ Nalini Singh,
1378:She sang in harmony. Not, of course, with her reflection in the glass, because that kind of heroine will sooner or later end up singing a duet with Mr. Bluebird and other forest creatures and then there’s nothing for it but a flamethrower. ~ Terry Pratchett,
1379:We grew in age - and love - together
Roaming the forest, and the wild;
My breast her shield in wintry weather -
And, when the friendly sunshine smil'd,
And she would mark the opening skies,
I saw no Heaven - but in her eyes. ~ Edgar Allan Poe,
1380:We walk and walk through the gray ashy dusk and the forest starts to fall asleep: The trees lie down side by side by side, the creek halts, the plants sink back into the earth, the animals switch places with their shadows, and then, so do we. ~ Jandy Nelson,
1381:At this moment, you are seamlessly flowing with the cosmos. There is no difference between your breathing and the breathing of the rain forest, between your bloodstream and the world’s rivers, between your bones and the chalk cliffs of Dover. ~ Deepak Chopra,
1382:I know that I can forever walk the streets, drive the freeways, and be alive knowing that I created something with someone whom I love so very much that is such a powerful force. I would love for people to hear it the way I hear it [Forest Green]. ~ Andy Kim,
1383:I never acted in anything I've directed but I have produced a number of films and I have acted in some of the movies I've produced. Usually with first time filmmakers and pushing a move forward I have played a small role but never the lead. ~ Forest Whitaker,
1384:So Kaylin, navigating forest, footpaths, and a plague of blood-drinking, buzzing insects, began to make a list. It was, in her mind, titled Things Not to Do if You Want to Have Fun During Your Involuntary Leave of (Probably Unpaid) Absence. ~ Michelle Sagara,
1385:Sometimes it’s like people are a million times more beautiful to you in your mind. It’s like you see them through a special lens—but maybe if it’s how you see them, that’s how they really are. It’s like the whole tree falling in the forest thing. ~ Jenny Han,
1386:Stripping was a simple process, really. It was possible for a very few men with the right equipment—and without all the hazards usually accompanying tunnel mining—to reduce prime forest and farm land to bare rock in a relatively short time. ~ Chet Williamson,
1387:The size and height of the tree determines how heavily the ground will shake when it falls. The cassava tree falls and not even the pests in the forest are aware. The baobab tree falls and the whole forest looks empty! Such is human life! ~ Israelmore Ayivor,
1388:They ravaged neither the rivers nor the forest, and if they irrigated, they took as little water as would serve their needs. The land and all that it bore they treated with consideration; not attempting to improve it, they never desecrated it. ~ Willa Cather,
1389:Trees, for example, carry the memory of rainfall. In their rings we read ancient weather—storms, sunlight, and temperatures, the growing seasons of centuries. A forest shares a history, which each tree remembers even after it has been felled. ~ Anne Michaels,
1390:We can wander in the forest aimlessly for as long as we wish, but at a certain point some of us will be ready to choose a destination and go there. This destination may represent enlightenment, salvation, true happiness, or other spiritual goals. ~ Anonymous,
1391:When man ventures into the wilderness, climbs the ridges, and sleeps in the forest, he comes in close communion with his Creator. When man pits himself against the mountain, he taps inner springs of his strength. He comes to know himself. ~ William O Douglas,
1392:When we have become free, we need not go mad and throw up society and rush off to die in the forest or the cave; we shall remain where we were but we shall understand the whole thing. The same phenomena will remain but with a new meaning. ~ Swami Vivekananda,
1393:Captain Roberts went to Heaven, which wasn't everything that he'd expected, and as the receding water gently marooned the wreck of the Sweet Judy on the forest floor, only one soul was left alive. Or possibly two, if you like parrots. ~ Terry Pratchett,
1394:He found his shivers receding as his resolve grew. It really wasn't that cold. The fear and horror of his night in the forest had left a mark on him, a mark that might never fade, but he would face it and overcome it. There was no other choice. ~ Anthony Ryan,
1395:I really wasn't even sure if I should continue acting. I would like try and figure out if I could be good enough to do it. It was like 10 or 12 years into my career before I felt like maybe I can do it. It was such a different time than now. ~ Forest Whitaker,
1396:Memory is not like a box of stationery—easy to browse, reorder, and read. No, memories accumulate like leaves upon the forest floor. They are irregular and fragile. They crumble and break upon inspection. They turn to soil the deeper you go. ~ Josiah Bancroft,
1397:Oh no." Lorelai pulled her hand from Kol's, her skin prickling with heat from absolute humiliation. Maybe if she prayed hard enough, the forest floor would open up and swallow her. If there was any justice in the world, it would swallow Leo too. ~ C J Redwine,
1398:Sometimes it’s like people are a million times more beautiful to you in your mind. It’s like you see them through a special lens — but maybe if it’s how you see them,that’s how they really are. It’s like the whole tree falling in the forest thing. ~ Jenny Han,
1399:The Forest that had been about her all her life, certain as a mountain, was made ashes. The high gable that had stood for two hundred years fallen in ruin. Throvenland was torn apart like smoke on the wind. Nowhere would be safe, ever again. ~ Joe Abercrombie,
1400:The India I Love, does not make the headlines, but I find it wherever I go - in field or forest, town or village, mountain or desert - and in the hearts and minds of people who have given me love and affection for the better part of my lifetime. ~ Ruskin Bond,
1401:1070
These Fevered Days - to take them to the Forest
These Fevered Days - to take them to the Forest
Where Waters cool around the mosses crawl And shade is all that devastates the stillness
Seems it sometimes this would be all ~ Emily Dickinson,
1402:Brokenstar had not just brought chaos to his own Clan—he had driven the whole of WindClan from their camp, right out of Clan territory. He had been a dark shadow in the forest since before Fireheart had left his kittypet life to join ThunderClan. ~ Erin Hunter,
1403:Freedom to choose your own life; freedom to pursue your own interest; freedom to enjoy your own likes, provided they are not harmful to you and the society. I feel I was very fortunate to grow up with so much of freedom, like a tree in the forest ~ Sudha Murty,
1404:Is this okay?" she whispered, her breath hot against my skin.
"God, yes," I panted, the entire forest disappearing around me. It was only her. Only her fresh scent, the feel of her weight on top of me, her hands, her skin, her lips. Only her. ~ Mia Sheridan,
1405:I thought my life was mapped out. Research, living in the forest, teaching and writing. But in '86 I went to a conference and realised the chimpanzees were disappearing. I had worldwide recognition and a gift of communication. I had to use them. ~ Jane Goodall,
1406:IT is strange how the outer world surrounds yet never touches the inner; how the gay and lighter threads of life intervene yet never mingle with those that are darkest and sternest, as the parasite clings to the forest tree, united yet ever dissimilar! ~ Ouida,
1407:I would take the solace of a forest over the hustle of London’s streets any day. Just listen to the silence. My father always said that if the mind is too cluttered, you will never hear your soul’s whispers. –Owen Locke, A Stranger at Fellsworth ~ Sarah E Ladd,
1408:The earth was our home, she would have said, but no less was it home to the oxen that pulled our plows or the elephants that roamed in the forest and worked for us. They lived with us as partners whose well-being was inseparable from our own. ~ Eknath Easwaran,
1409:The forests are the flags of nature. They appeal to all and awaken inspiring universal feelings. Enter the forest and the boundaries of nations are forgotten. It may be that some time an immortal pine will be the flag of a united peaceful world. ~ Enos A Mills,
1410:The rhythm of life runs in cycles. There are times in the darkness and times in the light. The energy of life is like the rain forest in Borneo. Things live, grow, die, fall to the forest floor, rot and then they are born again-Olympia Dukakis ~ Ellyn Spragins,
1411:The strongest oak of the forest is not the one that is protected from the storm and hidden from the sun. It’s the one that stands in the open where it is compelled to struggle for its existence against the winds and rains and the scorching sun. ~ Napoleon Hill,
1412:The timer rang and I went to take two more sweet potato cakes out of the oven. There was a pot of sweet potatoes simmering on the stove. The kitchen was a warm and steamy place that smelled of cinnamon and nutmeg. A tropical rain forest of baking. ~ Jeanne Ray,
1413:They waited for the clouds to disappear, and when they did, they could see the rest of the forest.
"It wouldn't stop growing, " she explained.
"But neither would this." The young man looked at the branch that held his hand. He had a point. ~ Markus Zusak,
1414:... Urban friends ask me how I can stand living here, 'so far from everything?' When I hear this question over the phone, I'm usually looking out the window at a forest, a running creek, and a vegetable garden, thinking: Define everything. ~ Barbara Kingsolver,
1415:Allow your attention to gently alight on your belly, as if you were coming upon a shy animal sunning itself on a tree stump in a clearing in the forest. Feel your belly rise or expand gently on the inbreath, and fall or recede on the outbreath. ~ Jon Kabat Zinn,
1416:She moves like beauty, she whispers to us of wind and forest—and she tells us stories, such stories that we wake in the night, dreaming dreams of a life long past. she reminds us of what we used to be.

She reminds us of what we could be. ~ Meagan Spooner,
1417:The landscape here was strange. It was some type of forest, with giant vines that grew into spirals, round and round, growing up fifty metres toward the sky. They were massive. Some were fifteen metres across, narrowing as they rose. ~ Stephan von Clinkerhoffen,
1418:The sun was hot on my skin, too bright as it bounced off the white concrete and blinded me. I felt dangerously exposed. More fiercely than I would have dreamed I was capable of, I wished for the green, protective forest of Forks . . . of home. ~ Stephenie Meyer,
1419:They were a gloomy party that night, and the gloom gathered still deeper on them in the following days. They had crossed the enchanted stream; but beyond it the path seemed to straggle on just as before, and in the forest they could see no change. ~ R J Palacio,
1420:A finely carved Black Forest cuckoo clock hung just to the right of the hutch. Phil would love that, Reuben thought. Phil had once collected cuckoo clocks, and their constant chiming and tweeting and cooing had driven everybody at home a little nuts. ~ Anne Rice,
1421:Bright flower! whose home is everywhere Bold in maternal nature's care And all the long year through the heir Of joy or sorrow, Methinks that there abides in thee Some concord with humanity, Given to no other flower I see The forest through. ~ William Wordsworth,
1422:He told them tales of bees and flowers, the ways of trees, and the strange creatures of the Forest, about the evil things and the good things, things friendly and things unfriendly, cruel things and kind things, and secrets hidden under brambles. ~ J R R Tolkien,
1423:Love, unconquerable, Waster of rich men, keeper Of warm lights and all-night vigil In the soft face of a girl: Sea-wanderer, forest-visitor! Even the pure immortals cannot escape you, And mortal man, in his one day's dusk, Trembles before your glory. ~ Sophocles,
1424:Saaremaa Crater Field KAALI, SAAREMAA Opinions vary on when it happened, but at some point between 5600 BCE and 600 BCE, a large meteor entered the atmosphere, broke into pieces, and slammed into the forest floor of the island of Saaremaa. The heat ~ Joshua Foer,
1425:Sometimes you lose your way; you walk in the twilight of a forest; and suddenly you see an old but a beautiful house. And that old mossy house is a good quotation! It is old because it has wisdom; it is beautiful because it gives you a hope! ~ Mehmet Murat ildan,
1426:Their elegant shape, showy colors, and slow, sailing mode of flight, make them very attractive objects, and their numbers are so great that they form quite a feature in the physiognomy of the forest, compensating for the scarcity of flowers. ~ Henry Walter Bates,
1427:Time Rested On A Picture
Time rested on a picture,
trees grew like mad;
On the canvas
there was a forest.
He who took the road
reached home.
Breath came into being.
Where is the forest?
Where is the mind?
~ Dina Nath Nadim,
1428:Until film is just as easily accessible as a pen or pencil, then it's not completely an art form. In painting you can just pick up a piece of chalk, a stick or whatever. In sculpture you can get a rock. Writing you just need a pencil and paper. ~ Forest Whitaker,
1429:If we assume man has been corrupted by an artificial civilization, what is the natural state? the state of nature from which he has been removed? imagine, wandering up and down the forest without industry, without speech, and without home. ~ Jean Jacques Rousseau,
1430:I make no apology for writing in nature's age-old and unaging language, of whose images we build our paradises, Broceliande and Brindavan, the Forest of Arden, Xanadu, Shelley's Skies, or even Wordsworth's Grasemere, which can be found on no map. ~ Kathleen Raine,
1431:I'm also working on another independent film called Roxanne, Roxanne, about Roxanne Shante, who was one of the first African American battle rappers from Brooklyn. It is produced by Forest Whitaker and Pharrell [williams], so I'm really in great hands. ~ Nia Long,
1432:My dearest life, I know you are not mine forever; but do love me even if it’s for this moment. After that I shall vanish into the forest where you cast me, I won’t ask anyone for anything again. Give me something that can last me till I die. ~ Rabindranath Tagore,
1433:My mind was blown by how much I felt I was like Peeta. We shot in the forest near Asheville, North Carolina-a lot of fight scenes, very physically demanding. Jennifer and I totally hit it off. We're both crazy people-we don't hold anything back. ~ Josh Hutcherson,
1434:Rescued me from the darkest heart of the forest, fought off brigands, pygmies, and a brace of tigers to bring me here. But don’t let him talk his Welsh at you, one tiger was vanquished in a sluice of phlegm and mortally beaten with consonants. ~ Christopher Moore,
1435:The thing that started me painting originally was seeing Bambi when I was about nine. I was incredibly disturbed by the forest fire that killed Bambi's mother, and that distress gave me the impulse to create something, as a way of dealing with it. ~ Joni Mitchell,
1436:I found myself within a forest dark, for the straightfoward pathway had been lost. Ah me! How hard a thing is to say, what was this forest savage, rough, and stern, which in the very thought renews the fear. So bitter is it, death is little more. ~ Dante Alighieri,
1437:my name is Herne. My father is Cernunnos, the Horned One, the Lord of the Forest. He and Morgana sent me. I’ve come to offer you and your friend jobs and safety, of a sort. My father has agreed that you should join the Wild Hunt. Welcome aboard. ~ Yasmine Galenorn,
1438:Once I was lost in a forest. I was so afraid. My blood pounded in my chest and I knew my heart's strength would soon be exhausted. I saved myself without thinking. I grasped the two syllables closest to me, and replaced my heartbeat with your name. ~ Anne Michaels,
1439:The Tui
Alchemist of melody,
dropp by dropp distilling!
Hidden high on some tall tree,
Alchemist of melody;
With your liquid minstrelsy
All the forest filling:
Alchemist of melody,
dropp by dropp distilling!
~ Arthur Henry Adams,
1440:When the whistling-thrush released
A deep sweet secret on the trembling air;
Blackbird on the wing, bird of the forest shadows,
Black rose in the long ago summer,
This was your song:
It isn’t time that’s passing by,
It is you and I. ~ Ruskin Bond,
1441:Within an hour I can be at the ocean, the forest, the mountains in San Francisco...But really, I fell in love with the city the first time I came out here in 2003. In addition to the natural beauty, this is ground zero for the food justice movement. ~ Bryant Terry,
1442:Abusua te sε kwaε: sε wo wɔ akyire a wo hunu sε εbom; sε wo bεn ho a na wo hunu sε nnua no bia sisi ne baabi nko. The family is like the forest: if you are outside it is dense; if you are inside you see that each tree has its own position. —AKAN PROVERB ~ Yaa Gyasi,
1443:Blind righteousness is like a fortress of paper, likely to burn in the flame and collapse. Doubt is the path to wisdom. The winding, uncertain path through a dark forest leads to victory, not the brash warrior cutting down every tree along the way. ~ Daniel Arenson,
1444:Deforestation for palm-oil production also contributes significantly to climate change. The removal of the native forests often involves the burning of timber and remaining forest undergrowth, emitting immense quantities of smoke into the atmosphere. ~ Katie Cleary,
1445:Every forest is a good library where you can find many books! Animals, trees, even rocks are the books of this mystic library! Read them to acquire their story! When you obtain the story of someone or something, you obtain their wisdom as well! ~ Mehmet Murat ildan,
1446:I don't love balls and sleeping beauties, that kind of thing. I think the great thing about 'Snow White' is those images have scarred me since I was a child with the Queen, the mirror, the taking of the heart, the huntsman and the enchanted forest. ~ Rupert Sanders,
1447:In that pleasant district of merry England which is watered by the river Don, there extended in ancient times a large forest, covering the greater part of the beautiful hills and valleys which lie between Sheffield and the pleasant town of Doncaster. ~ Walter Scott,
1448:I stared up at the tuarts that towered over all the other plant life of the forest. They were so tall I could barely make out the tops, and so wide that Georgie and I would've had to join hands with about ten other people to circle the trunks. ~ Ambelin Kwaymullina,
1449:Lionpaw pushed his way through clumps of long grass wet with dew; he shivered as the moisture soaked his fur, and blinked sleep from his eyes. Clouds lay low over the forest, though a growing brightness above the trees showed where the sun was rising. ~ Erin Hunter,
1450:On the screen, Lily looked up from the couch toward the maybe-man. When she smiled widely at him, Maya felt a rock take form in her chest. Lily wasn’t good with strangers. So whoever this was, whoever was wearing that familiar forest green shirt . .  ~ Harlan Coben,
1451:People say to me so often, 'Jane how can you be so peaceful when everywhere around you people want books signed, people are asking these questions and yet you seem peaceful,' and I always answer that it is the peace of the forest that I carry inside. ~ Jane Goodall,
1452:She remembered being in a meadow at the edge of the forest in the fall, feeling chilly but unable to stop watching the birds play in the growing ferocity of the air. The strong fliers, the jays and the woodpeckers and the crows, cavorted like eagles. ~ Liz Braswell,
1453:And closely akin [...] was the call still sounding in the depths of the forest. It filled him with a great unrest and strange desires. It caused him to feel a vague, sweet gladness, and he was aware of wild yearnings and stirrings for he knew not what. ~ Jack London,
1454:As the art of life is learned, it will be found at last that all lovely things are also necessary; a wild flower by the wayside, tended corn, wild birds and creatures of the forest, as well as the tended cattle; because man doth not live by bread only. ~ John Ruskin,
1455:I found myself within a forest dark, for the straightfoward pathway had been lost. Ah me! How hard a thing is to say, what was this forest savage, rough, and stern, which in the very thought renews the fear. So bitter is it, death is little more... ~ Dante Alighieri,
1456:Let your rapidity be that of the wind, your compactness that of the forest.

In raiding and plundering be like fire, in immovability like a mountain.

Let your plans be dark and impenetrable as night, and when you move, fall like a thunderbolt. ~ Sun Tzu,
1457:Preoccupied with a single leaf... you won't see the tree. Preoccupied with a single tree... you'll miss the entire forest. Don't be preoccupied with a single spot. See everything in it's entirety... effortlessly. That is what it means to truly "see. ~ Takehiko Inoue,
1458:Since Idi Amin was from the Sudanese section in the north of Uganda, he was darker skinned. He had more of a blue undertone. So, we did change the coloring of my skin to be closer to his. But otherwise, there were no transformations besides acting. ~ Forest Whitaker,
1459:Softly the evening came. The sun from the western horizon Like a magician extended his golden want o'er the landscape; Trinkling vapors arose; and sky and water and forest Seemed all on fire at the touch, and melted and mingled together. ~ Henry Wadsworth Longfellow,
1460:And throngs of blue-black clouds crept through the sky
And rain fled sobbing over the dripping leaves
And storm became the forest’s titan voice. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
1461:Are we fruit of the same tree? No — Angela is everything I wanted to be and never was. What is she? She’s the waves of the sea. While I’m the dense and gloomy forest. I’m in the depths. Angela scatters in sparkling fragments. Angela is my vertigo. ~ Clarice Lispector,
1462:Grandmother sat in the magic forest and carved outlandish animals. She cut them from branches and driftwood and gave them paws and faces, but she only hinted at what they looked like and never made them too distinct. They retained their wooden souls... ~ Tove Jansson,
1463:Hare-Bell
Elfin bell in azure dress,
Chiming all day long,
Ringing through the wilderness
Dulcet notes of song.
Daintiest of forest flowers
Weaving like a spell-Music through the Autumn hours,
Little Elfin bell.
~ Emily Pauline Johnson,
1464:If you wanted to greet him or get his attention, you had to say: “Oh, Mr. Forest-Ranger-who-stands-in-the-tower-watching-out-for-forest fires!” If you abbreviated it, or, heaven help us, addressed him simply as “David,” you would get no response. ~ Katherine Paterson,
1465:Men come and go as leaves year by year upon the trees. Those of autumn the wind sheds upon the ground, but when spring returns the forest buds forth with fresh vines. Even so is it with the generations of mankind, the new spring up as the old are passing away ~ Homer,
1466:That was a good time in my life, in spite of having the sensation of floating on a cloud, surrounded by both lies and things left unspoken. Occasionally I thought I glimpsed the truth, but soon found myself once again lost in a forest of ambiguities. ~ Isabel Allende,
1467:Your path is now mine. We walk in like-minded spirit." "I know. Two wolves, two hunters, mated for life-running through their own forest and fields of yellow flowers, playing, laughing-loving each other along the way. Forever is the way of the wolf. ~ Vickie McKeehan,
1468:A friend of mine, the most innocuous dreamer who ever lived, once set a forest on fire to see, as he said, if it would catch as easily as people said. The first ten times the experiment was a failure; but on the eleventh it succeeded all too well. ~ Charles Baudelaire,
1469:Below the village the pastures and plowlands of the Vale slope downward level below level towards the sea, and other towns lie on the bends of the River Ar; above the village only forest rises ridge behind ridge to the stone and snow of the heights. ~ Ursula K Le Guin,
1470:I have making a new film called Story of Your Life, directed by Denis Villeneuve, with Amy Adams and Jeremy Renner and Forest Whitaker. Which is about aliens coming to the earth and observing us and us trying to find a way to communicate with them. ~ Michael Stuhlbarg,
1471:Insects, birds, and small game all chattered, yet for a while, they sat in peace. In an odd way, connection and understanding thrived on the non-words. The forest spoke like God's voice, alive and real, leaving healing and hope in the wake of silence. ~ Michelle Griep,
1472:I will be gone from here and sing my songs/ In the forest wilderness where the wild beasts are,/ And carve in letters on the little trees/ The story of my love, and as the trees/ Will grow letters too will grow, to cry/ In a louder voice the story of my love. ~ Virgil,
1473:Mindy had explained that a lot of things had ghosts, not just people. Animals, machines, even things as vast as a paved-over forest or as humble as the smell of good cooking could leave traces of themselves behind. The world was haunted by the past. ~ Scott Westerfeld,
1474:There are objects you may desire but cannot explain. There are objects that are not nouns, there are actions that are not verbs. There are things we want that exist at the edge of the forest, at the rim of the ocean, just over the hill, just out of sight. ~ Charles Yu,
1475:They thought that it would be a disgrace to go forth as a group. Each entered the forest at a point that he himself had chosen, where it was darkest and there was no path. If there is a path it is someone else's path and you are not on the adventure. ~ Joseph Campbell,
1476:We all start out knowing magic. We are born with whirlwinds, forest fires, and comets inside us. We are born able to sing to birds and read the clouds and see our destiny in grains of sand. But then we get the magic educated right out of our souls. ~ Robert R McCammon,
1477:When through the woods and forest glades I wander And hear the birds sing sweetly in the trees . . . I’ve heard this song before. Many times. I even remember the refrain: Then sings my soul, my Savior God, to thee: How great thou art! How great thou art! ~ Rick Yancey,
1478:Few of us have seen the stars as folk saw them then - our cities and towns cast too much light into the night - but, from the village of Wall, the stars were laid out like worlds or like ideas, uncountable as the trees in a forest or the leaves on a tree. ~ Neil Gaiman,
1479:Few of us now have seen the stars as folk saw them then—our cities and towns cast too much light into the night—but, from the village of Wall, the stars were laid out like worlds or like ideas, uncountable as the trees in a forest or the leaves on a tree. ~ Neil Gaiman,
1480:I decided, "Well, I'll be a forest ranger!" Because I thought, "I'll get to go out in the woods, I'll be in the forest, and I can sit in a tower and watch for forest fires and play my guitar. That's what I want to do!" Well, I was an idiot, of course. ~ Keith Carradine,
1481:I shall now call myself;
I shall now call.
In the forest of my heart, seeing myself,
I shall love myself and love myself.
I shall be my own quest,
My absolute wealth.
The journey of light supreme will commence
In the heart of freedom. ~ Sri Chinmoy,
1482:I try to serve the character all the time; this one took a lot of work and was consuming. It's like climbing up a ladder and sometimes you're afraid to face yourself so you make excuses; you avoid going to the top of the ladder and look in the mirror. ~ Forest Whitaker,
1483:Last night I dreamed that I came face to face with a picture I had done and forgotten, a forest done in simple movement, just forms of trees moving in space. That is the third time I have seen pictures in my dreams, a glint of what I am striving to attain. ~ Emily Carr,
1484:You will, I trust, resemble a forest plant, which has indeed, by some accident, been brought up in the greenhouse, and thus rendered delicate and effeminate, but which regains its native firmness and tenacity, when exposed for a season to the winter air. ~ Walter Scott,
1485:Didn’t you hear what they said about my sister? But you don’t give a rat’s fart, do you, it’s only the Forbidden Forest, Harry I’ve-Faced-Worse Potter doesn’t care what happens to her in here — well, I do, all right, giant spiders and mental stuff — ~ J K Rowling,
1486:Maybe if she'd invited him into the forest all those years ago, things would have ended differently. But she doubted it. Darkness grew where it would and took what it wanted. It staked its claim and never let go.

And no one could pry you free of it. ~ Carrie Ryan,
1487:On a training mission, he’d watched as Nightstalker pilots cut their own landing zone using the rotors of the helicopter as giant hedge clippers. They’d been landing in a pine forest and he marveled as the helo dropped into the hole of its own making—pine ~ Doug Stanton,
1488:Out in the yard, the glow from several hurricane lamps rinsed out through the cracks in the stable door. High overhead, ribbons of stars swirled like milk, and a sickle moon lay hard and bright on its side. The night insects seethed away in the forest and ~ Paula McLain,
1489:Temptations are as thick as the leaves of the forest, and no one can be out of the reach of temptation unless he is dead. The great thing is to make people intelligent enough and strong enough, not to keep away from temptation, but to resist it. ~ Robert Green Ingersoll,
1490:The country where he lives is haunted by the ghost of an old forest. In the cleared fields where he gardens and pastures his horses it stood once, and will return. There will be a resurrection of the wild. Already it stands in wait at the pasture fences. ~ Wendell Berry,
1491:The estimated value of the water filtration and storage services provided by the earth's forests is more than $4 trillion a year; as a corollary, for every 10 percent reduction of forest land, the cost of treating drinking water grow by about 20 percent. ~ Gary Ferguson,
1492:We have learned that mother trees recognize and talk with their kin, shaping future generations. In addition, injured trees pass their legacies on to their neighbors, affecting gene regulation, defense chemistry, and resilience in the forest community. ~ Peter Wohlleben,
1493:Yet Burzee has its inhabitants—for all this. Nature peopled it in the beginning with Fairies, Knooks, Ryls and Nymphs. As long as the Forest stands it will be a home, a refuge and a playground to these sweet immortals, who revel undisturbed in its depths. ~ L Frank Baum,
1494:Any animal is afraid of a human. If you don’t touch him, he’ll walk around you. Used to be, you’d be in the forest and you’d hear human voices, you’d run toward them. Now people hide from one another. God save me from meeting a person in the forest! ~ Svetlana Alexievich,
1495:Bears, dragons, tempestuous on mountain and river,
Startle the forest and make the heights tremble.
Clouds darken beneath the darkness of rain,
streams pale with a pallor of mist.
The gods of Thunder and Lightning
Shatter the whole range ~ Li Bai,
1496:Since Serengeti-scale savanna scenes are only one or two million years old, our earliest after-the-apes ancestors didn't move into this scene so much as they evolved with it, as the slower climate changes and uplift produced more grass and less forest. ~ William H Calvin,
1497:Suri had a wolf named Minna. They were the best of friends and roamed the forest together. She had tattoos, was always filthy, afraid of nothing, and could do magic. From the first time I met her, I wanted to be Suri… I still do.
—THE BOOK OF BRIN ~ Michael J Sullivan,
1498:The grove in the temperate rain forest,” it said, or as near as a crow could come to pronouncing those words, and then beat air and took off, rising toward the rafters but then banking hard down the slanted tube that would take it back into the transit. ~ Neal Stephenson,
1499:There are some woodland creatures that, no matter how many bread crumbs you leave out for them ... no matter how patiently you wait ... are never going to be yours. They'll never let themselves be tamed. Because they prefer to run wild and free in the forest. ~ Meg Cabot,
1500:Westover Hall looked like an evil knight’s castle. It was all black stone, with towers and slit windows and a big set of wooden double doors. It stood on a snowy cliff overlooking this big frosty forest on one side and the grey churning ocean on the other. ~ Rick Riordan,

IN CHAPTERS [300/705]



  292 Poetry
  139 Integral Yoga
   69 Fiction
   49 Occultism
   47 Philosophy
   35 Yoga
   28 Mysticism
   21 Christianity
   18 Psychology
   17 Mythology
   15 Philsophy
   9 Hinduism
   7 Integral Theory
   3 Buddhism
   2 Zen
   2 Sufism
   2 Baha i Faith
   1 Thelema
   1 Science
   1 Education
   1 Alchemy


   60 Sri Aurobindo
   59 The Mother
   48 Nolini Kanta Gupta
   43 William Wordsworth
   41 Satprem
   41 Percy Bysshe Shelley
   34 H P Lovecraft
   33 James George Frazer
   32 John Keats
   28 Sri Ramakrishna
   22 Rabindranath Tagore
   21 Walt Whitman
   15 Ralph Waldo Emerson
   13 Robert Browning
   11 Ovid
   11 Carl Jung
   10 Pierre Teilhard de Chardin
   10 Jorge Luis Borges
   10 Anonymous
   8 Lucretius
   8 Friedrich Schiller
   7 Vyasa
   7 Aleister Crowley
   6 Swami Vivekananda
   6 Joseph Campbell
   6 Johann Wolfgang von Goethe
   5 William Butler Yeats
   5 Plotinus
   5 Henry David Thoreau
   5 Friedrich Nietzsche
   5 A B Purani
   4 Sri Ramana Maharshi
   4 Saint John of Climacus
   4 Saint Augustine of Hippo
   4 Plato
   4 Edgar Allan Poe
   4 Aldous Huxley
   3 Rainer Maria Rilke
   3 Kabir
   3 Jordan Peterson
   3 Jayadeva
   3 Bokar Rinpoche
   3 Baha u llah
   2 Wang Wei
   2 Thubten Chodron
   2 Taigu Ryokan
   2 Swami Krishnananda
   2 Nirodbaran
   2 Li Bai
   2 George Van Vrekhem


   43 Wordsworth - Poems
   41 Shelley - Poems
   34 Lovecraft - Poems
   33 The Golden Bough
   32 Keats - Poems
   27 The Gospel of Sri Ramakrishna
   21 Whitman - Poems
   21 Tagore - Poems
   16 Savitri
   15 Emerson - Poems
   15 Collected Works of Nolini Kanta Gupta - Vol 05
   13 Browning - Poems
   11 Metamorphoses
   11 Collected Poems
   9 Words Of Long Ago
   9 Collected Works of Nolini Kanta Gupta - Vol 08
   9 Agenda Vol 01
   8 Talks
   8 Schiller - Poems
   8 Of The Nature Of Things
   8 Anonymous - Poems
   8 Agenda Vol 02
   7 Vishnu Purana
   7 The Divine Comedy
   7 Collected Works of Nolini Kanta Gupta - Vol 07
   6 The Phenomenon of Man
   6 The Hero with a Thousand Faces
   6 Labyrinths
   6 Collected Works of Nolini Kanta Gupta - Vol 03
   6 5.1.01 - Ilion
   5 Yeats - Poems
   5 Walden
   5 Thus Spoke Zarathustra
   5 On the Way to Supermanhood
   5 Hymns to the Mystic Fire
   5 Evening Talks With Sri Aurobindo
   5 Collected Works of Nolini Kanta Gupta - Vol 04
   5 Agenda Vol 06
   4 The Secret Doctrine
   4 The Perennial Philosophy
   4 The Ladder of Divine Ascent
   4 The Archetypes and the Collective Unconscious
   4 Questions And Answers 1957-1958
   4 On Thoughts And Aphorisms
   4 Mysterium Coniunctionis
   4 Goethe - Poems
   3 Writings In Bengali and Sanskrit
   3 Vedic and Philological Studies
   3 Tara - The Feminine Divine
   3 Rilke - Poems
   3 Questions And Answers 1955
   3 Poe - Poems
   3 Maps of Meaning
   3 Liber ABA
   3 Isha Upanishad
   3 Hymn of the Universe
   3 Essays On The Gita
   3 Collected Works of Nolini Kanta Gupta - Vol 01
   3 City of God
   3 Borges - Poems
   3 Agenda Vol 04
   2 Twelve Years With Sri Aurobindo
   2 The Study and Practice of Yoga
   2 The Lotus Sutra
   2 The Life Divine
   2 The Blue Cliff Records
   2 The Bible
   2 Sri Aurobindo or the Adventure of Consciousness
   2 Songs of Kabir
   2 Ryokan - Poems
   2 Raja-Yoga
   2 Questions And Answers 1956
   2 Questions And Answers 1953
   2 Questions And Answers 1929-1931
   2 Preparing for the Miraculous
   2 Plotinus - Complete Works Vol 02
   2 Magick Without Tears
   2 Li Bai - Poems
   2 Letters On Yoga IV
   2 Kena and Other Upanishads
   2 How to Free Your Mind - Tara the Liberator
   2 Faust
   2 Crowley - Poems
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Bhakti-Yoga
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Aion
   2 Agenda Vol 1
   2 Agenda Vol 09
   2 Agenda Vol 05
   2 Agenda Vol 03
   2 Advanced Dungeons and Dragons 2E


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  Thus had we mused in the heart of our ancient Forest while we were still hesitating between unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, however mathematical. But other mathematics were flowing through our veins, an equation as yet unformed between this mammoth world and a little point replete with a light air and immense forebodings.
  It was at this point that we met Mother, at this intersection of the anthropoid rediscovered and the 'something' that had set in motion this unfinished invention momentarily ensnared in a gilded machine. For nothing was finished, and nothing had been invented, really, that would instill peace and wideness in this heart of no species at all.
  --
  We landed there, one day in February 1954, having emerged from our Guianese Forest and a certain number of dead-end peripluses; we had knocked upon all the doors of the old world before reaching that point of absolute impossibility where it was truly necessary to embark into something else or once and for all put a bullet through the brain of this slightly superior ape. The first thing that struck us was this exotic Notre Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But we remained near Mother for nineteen years. What was it, then, that could have held us there? We had not left Guiana to become a little saint in white or to enter some new religion. 'I did not come upon earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was already registered as the owner of a great spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, there is no better way to smother someone than to worship him: he chokes beneath the weight of worship, which moreover gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
   become this 'something else,' but it was far easier to worship and quiescently remain what one was.
  --
  Her step by step, as one discovers a Forest, or rather as one fights with it, machete in hand - and then it melts, one loves, so sublime does it become. Mother grew beneath our skin like an adventure of life and death. For seven years we fought with Her. It was fascinating, detestable, powerful and sweet; we felt like screaming and biting, fleeing and always coming back: 'Ah! You won't catch me! If you think I came here to worship you, you're wrong!' And She laughed. She always laughed.
  We had our bellyful of adventure at last: if you go astray in the Forest, you get delightfully lost yet still with the same old skin on your back, whereas here, there is nothing left to get lost in! It is no longer just a matter of getting lost - you have to CHANGE your skin. Or die. Yes, change species.
  Or become one more nauseating little worshipper - which was not on our program. 'We are the enemy of our own conception of the Divine,' She told us one day with her mischievous little smile.

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  Church. There and then, they made us understand why She had pulled us from our Forest, one day, and chosen as her confidant an incurable rebel.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    In the Forest God met the Stag-beetle. "Hold! Wor-
     ship me!" quoth God. "For I am All-Great, All-
  --
    But the leaves of the Forest rustled with the laughter
     of the wind.

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Guru-griha-vsa staying in the home of the Guru is a very old Indian ideal maintained by seekers through the ages. The Aranyakas the ancient teachings in the Forest-groves are perhaps the oldest records of the institution. It was not for education in the modern sense of the term that men went to live with the Guru; for the Guru is not a 'teacher'. The Guru is one who is 'enlightened', who is a seer, a Rishi, one who has the vision of and has lived the Truth. He has, thus, the knowledge of the goal of human life and has learnt true values in life by living the Truth. He can impart both these to the willing seeker. In ancient times seekers went to the Guru with many questions, difficulties and doubts but also with earnestness. Their questions were preliminary to the quest.
   The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in Forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
   ***

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  divine. But I feel that I am in a virgin Forest in which I
  have lost my sense of direction. Where exactly am I?

0 1956-10-28, #Agenda Vol 01, #unset, #Zen
   In this state, I am ceaselessly thinking of my Forest in Guiana or of my travels through Africa and the ardor that filled me with life in those days. I seem to need to have my goal before me and to walk towards it. Outer difficulties also seem to help me resolve my inner problems: there is a kind of need in me for the elements the sea, the Forest, the desert for a milieu with which I can wrestle and through which I can grow. Here, I seem to lack a dynamic point of leverage. Here, in the everyday routine, everything seems to be falling apart in me. Should I not return to my Forest in Guiana?
   Mother, I implore you, in the name of whatever led me to you in the first place, give me the strength to do WHAT HAS TO BE DONE. You who see and who can, decide for me. You are my Mother. Whatever my shortcomings, my difficulties, I feel I am so deeply your child.
  --
   You are now beyond the stage when the virgin Forest and the desert can be useful for your growth. They had put you in contact with a life vaster than your own and they widened the limits of your consciousness. But now you need something else.
   So far, your whole life has revolved around yourself; all you have done, even the apparently most disinterested or least egoistic act, has been done with a view to your own personal growth or illumination. It is time to live for something other than yourself, something other than your own individuality.

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
   There is no question of my abandoning the path and I remain convinced that the only goal in life is spiritual. But I need things to help me along the way: I am not yet ripe enough to depend upon inner strength alone. And when I speak of the Forest or a boat, it is not only for the sake of adventure or the feeling of space, but also because they mean a discipline. Outer constraints and difficulties help me, they force me to remain concentrated around that which is best in me. In a sense, life here is too easy. Yet it is also too hard, for one must depend on ones own discipline I do not yet have that strength, I need to be helped by outer circumstances. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrate all my vital strength in effort. Here, this vital part is unemployed, so it acts foolishly, it strains at the leash.
   I doubt that a new experience outside can really resolve things, but I believe it might help me make it to the next stage and consolidate my inner life. And if you wish, I would return in a year or two.

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
   I became stiff from it. When the Forest scene5 was over, I was so stiff that I was like that (gesture): one single mass.
   Mother is referring to her 'Darshan' when four times a year She appeared on her balcony high above the assembled mass of disciples and visitors on the street below. The 'darshan days' were February 21, April 24, August 15 and November 24.

0 1958-11-14, #Agenda Vol 01, #unset, #Zen
   Through my friends in Hyderabad, I can contact some people who are doing business in the Forests of the Belgian Congo. I want to go there, alone and far away from everything.
   But there is always this wretched question of money. I need it to leave and to pay for the journey. Afterwards, I will manage. Anyway, it is all the same to me; I am not afraid of anything any longer.

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   I dont know. Thats not how I see it, in any case To live in the Forest physically, an intense physical life where one is free, where one is pure, where one is far away Above all, to stop this thing from grinding on, finished with the head, and finished with thinking whatever it might be. If there is a yoga, it would be done spontaneously, naturally, physically, and without the least questioning from up thereabove all, a complete cessation of that (the head).
   The first tantric guru whom the disciple joined in Ceylon and with whom he travelled in the Himalayas.
  --
   The disciple wanted to leave for the Forest, the Congo, to do the most unlikely things there.
   ***

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
   I want to go to New Caledonia. There, or elsewhere there are Forests there. Africa is closing up. You must help me one last time by giving me the means to leave and try something else with a minimum of chancealthough, at the point Im at, I laugh in the face of chance. I need 2,000 rupees, if that is possible for you. If you do not want to, or if you cannot, I will leave anyway, no matter where, no matter how.
   And once again, you can judge me all you want, I acknowledge all my wrongs. I am guilty in a guilty and stupid world (which loves its stupidity, no doubt).

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   1) There is the destiny of the adventurer: it is the one in me that needs the sea or the Forest and wide open spaces and struggles. This was the best part of my childhood. I can sit on it and tell myself that the adventure is within, and it might work for a while. But this untamed child in me continues to live all the same, and it is something very valuable in me. I cannot kill it through reasoning, even spiritual reasoning. And if I tell it that everything lies within, not without, it replies, Then why was I born, why this manifestation in the outer world? In the end, it is not a question of reasoning. It is a fact, like the wind upon the heaths.
   2) There is the destiny of the writer in me. And this too is linked to the best of my soul. It is also a profound need, like adventuring upon the heaths, because when I write certain things, I brea the in a certain way. But during the five years I have been here, I have had to bow to the fact that, materially, there is no time to write what I would like (I recall how I had to wrench out this Orpailleur, which I have not even had time to revise). This is not a reproach, Mother, for you do all you can to help me. But I realize that to write, one must have leisure, and there are too many less personal and more serious things to do. So I can also sit on this and tell myself that I am going to write a Sri Aurobindo but this will not satisfy that other need in me, and periodically it awakens and sprouts up to tell me that it too needs to breathe.

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the Forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
   This was a first, hasty conversation, and we did not discuss things at length. I said nothing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was really Xs occult working that set things right, for personally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   Yes, everything is getting mildewed, everything you touch. Im sleeping in a damp bed; to walk on the woolen carpets upstairs is like walking on mossin the Forest! For myself, I dont mind.
   Theres a certain sensibility which makes any increase in humidity felt. Before it starts raining, even several hours before, it feels like there are drops falling on my body. I can always say when its going to rain. Its entirely physical, actually, merely a heightened sensitivity. It feels like very tiny drops (you know, like drizzle), the feeling of a very fine spray falling on the body. And yet the sky is clear; I say, Hmm, its going to rain. And it rains I felt it. I feel the water, and it never fails to come a few hours later.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Theres an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new President. He has read and reread all of Sri Aurobindos books and is extremely interested. He wrote to Kennedy that he would like him to come here so he can bring him to the Ashram. This man has posed a very interesting question, drawing an analogy. Deep in a Forest, a deer goes to quench its thirst; no one is aware of it, yet someone who has made a special study of deer hunting would know by the tracks that the deer had passed bynot only what particular type of deer, but its age, size, sex, etc. Similarly, there must be people with a spiritual knowledge analogous to that of hunters, who can detect, perceive, that a person is in touch with the Supermind, while ordinary people know nothing about it and wouldnt notice. So he asks, I would like to know by what signs such a person can be recognized?
   It is a very intelligent question.

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   But the difficulty. You see, so far as Mind is concerned, the whole yoga has been donelike a path blazed through the virgin Forest. And since it has been done, its relatively simple: the landmarks are there and one follows them. But here, nothing has been done! One doesnt know which end to take hold ofno one has ever done it! [186] You meet all the same obstacles before which others have simply said, Its impossible. Sri Aurobindo explains that its not impossible, but nothing more. And he himself hadnt done it.
   No, for the least little thing, the whole mechanism has to be discovered, and discovered in a realm of the most total ignorance, where, really, unconsciousness is the most unconscious and ignorance the most ignorant.

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   I mean there is nothing sensational, interesting to recount. Its a minuscule labor, minute to minute, like oh, its not even like cutting a path through a virgin Forest, because a virgin Forest is pleasant to look at! But this. Its almost like laying stones together to build a road. Every day and all the time, night and day and at any moment whatsoever, there are tiny, tiny things, tiny things, tinyits not interesting.
   There are successive curves, each second of which would have to be noted down; and in the course of one of these curves, something is suddenly found. For example, at the beginning of The Yoga of Self-Perfection, Sri Aurobindo reviews other yogas, beginning with Hatha Yoga. I had just translated this when I remembered Sri Aurobindo saying that Hatha Yoga was very effective but that it amounted to spending your whole life training your body, which is an enormous time and effort spent on something not essentially very interesting. Then I looked at it and said to myself, But after all, (I was looking at life as it is, as people ordinarily live it) one spends at least 90% of ones life merely to PRESERVE ones body, to keep it going! All this attention and concentration on an instrument which is put to hardly any use. Anyway, I was looking at it with that attitude, when suddenly all the cells of my body responded, in such a spontaneous and WARM way. How to say it? Something so so moving. They told me, But its the Lord who is looking after Himself in us! Each one was saying: But its the Lord who is looking after Himself in us!

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Actually, it springs from everything in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness itself but, one could say, material substance as it has been organized by the mind the initial mentalization of matter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as there is no question of trying to supramentalize animals, all goes well for them.) Well, something in there protests, and naturally this protest creates disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am literally hewing a path through a virgin Forestits worse than a virgin Forest.
   For the past two days there has been the feeling of not knowing anythingNOTHING at all. I have had this feeling for a very long time, but now it has become extremely acute, as it always does at times of crisis, at times when things are on the verge of changingor of getting clarified, or of exploding, or. From the purely material standpointchemically, biologically, medically, therapeutically speaking I dont believe many people do know (there may be some). But it doesnt seem very clear to mein any case, I dont know. Yogically (I dont mean spiritually: that was the first stage of my sadhana), its very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with itits spontaneous and natural for me, and so simple! You know all that has to be done, and doing it is as easy as knowing it. Its nothing. But this transformation of Matter! What has to be done? How is it to be done? What is the path?

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   It isnt difficult to conceive of an individual in the solitude of the Himalayas or in a virgin Forest beginning to create around himself his miniature supramental worldthis is easy to imagine. But the same thing would be necessary: he would need to have attained such perfection that his power would act automatically to prevent any outside intrusion.
   Because such beings would automatically become the target of outside attacks?
  --
   There are stories like this, you know, about people who lived in an ideal solitude, and its not at all impossible to imagine. When one is in contact with this Power, when it is within you, you can see that such things are childs play! It even reaches the point where there is the possibility of changing certain things, of influencing vibrations and forms in the surrounding environment by contagion, so that automatically they begin to be supramentalized. All that is possible but confined to the individual scale. While if we take the example of what is happening here, where the individual remains right in the midst of all this chaos. Thats the difficulty! Doesnt this very fact make a certain perfection in realization impossible to attain? But the other case, the individual isolated in the Forest, is always the same thingan example giving no proof that the rest will be able to follow; while whats happening here should already have a much broader radiating influence. At some point this has to happenit MUST happen. But the problem still remains: can it happen simultaneously with or even before the supramentalization of the single individual?
   (silence)
  --
   But I dont see how all this work could be done in the solitude of the Himalayas or the Forest. Theres a great risk of entering into that very impersonal, universal consciousness where things are relatively easy the material consequences are so far below that it doesnt much matter! One can act directly only in the MIDST of things.
   Anyway, at the moment I have no choice and I am not looking for any. Things are what they are and as they are; and taking them as they are, the work has to be done. The manner of working depends on the way things are.

0 1961-07-26, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Satprem reads several passages from the July 15th conversation where Mother says that Sri Aurobindo left before saying what he had been doing, and that it was a path through a virgin Forest: 'Eyes blindfolded, knowing nothing, one plods on....')
   Its still true.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   All at once, as I gaze above me, I glimpse something roseate; I draw nearer and discern what appears to be a shrub, as large as a tree, held fast to a blue reef. The denizens of the waters glide to and fro, myriad and diverse. Now I find myself standing upon fine, shining sand. I gaze about me in wonder. There are mountains and valleys, fantastic Forests, strange flowers that could as well be animals, and fish that might be flowersno separation, no gap is there between stationary beings and mobile. Colors everywhere, brilliant and shimmering, or subdued, but always harmonious and refined. I walk upon the golden sands and contemplate all this beauty bathed in a soft, pale blue radiance, tiny, luminous spheres of red, green and gold circulating through it.
   How marvelous are the depths of the sea! Everywhere the presence of the One in whom all harmonies reside is felt!

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   But the divine fire is not our exclusive privilegeAgni exists not only in man: He is the child of the waters, the child of the Forests, the child of things stable and the child of things that move. Even in the stone he is there (I.70.2).
   ***

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   For thought, its elementary, very simple. Its not difficult for the feelings either; for the heart, the emotional being, to expand to the dimensions of the Supreme is relatively easy. But this body! Its very difficult, very difficult to do without the body losing its center (how can I put it?) its center of coagulationwithout it dissolving into the surrounding mass. Although, if one were in a natural environment, with mountains and Forests and rivers, with lots of space and lots of natural beauty, it could be rather pleasant! But its physically impossible to take a single step outside ones body without meeting unpleasant, painful things. At times you come in contact with a pleasant substance, something harmonious, warm, vibrating with a higher light; it happens. But its rare. Flowers, yes, sometimes flowers sometimes, not always. But this material world, oh! It batters you from all sides; it claws you, mauls youyou get clawed and scraped and battered by all sorts of things which which just dont blossom. How hard it all is! Oh, how closed human life is! How shriveled, hardened, without light, without warmth let alone joy.
   While sometimes, when you see water flowing along, or a ray of sunlight in the treesoh, how it sings! The cells sing, they are happy.
  --
   An American, a friend of President Kennedy, who had made an analogy between tracking down a deer in the Forest and tracking down the Supermind:
   "How can the Supermind be detected, in the way a huntsman would detect a deer in the Forest? By which signs can it be recognized?"
   See Agenda II, February 25, 1961, p. 96 ff

0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   In fact, the coordinated "whole" will begin to emerge in 1975, when Satprem writes the trilogy, Mother. It will be "one thing after the other" right up to the end, with no links: the virgin Forest.
   What might be called "reference points" or "coordinates."

0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   Oh, listen (this is not meant to be published or told), I dont know if Ive told you already. I was nine or ten years old, I was running with some friends in the Forest of Fontainebleau (Ive told this story somewhere). The Forest is rather dense, so you cant see very far ahead. We were running, and speeding along as I was, I didnt see I was coming to the edge overhanging the road. The place where we were was about ten feet above the road (more than a story high), and the road was paved with stonesfreshly paved. And we were running. I was racing ahead, the others were behind. Well, Id built up such momentum that I couldnt stopwhoosh! I went sailing into the air. I was ten, eleven at the most, mind you, with no notion of the miraculous or the marvelous, nothing, nothing I was just flung into the air. And I felt something supporting me, holding me up, and I was literally SET DOWN on the ground, on the stones. I got up (I found it perfectly natural, you understand!): not a scratch, not a speck of dust, nothing, absolutely intact. I fell down very, very slowly. Then everyone rushed up to see. Oh, its nothing! I said, I am all right. And I left it at that. But the impression lingered. That feeling of something carrying me (gesture of a slow fall, like a leaf falling in stages with slight pauses): I fell down that slow. And the material proof was there, it was no illusion since I was unscathed the road was paved with stones (you know the flint stones of France?): not a scratch, nothing. Not a speck of dust.
   The soul was very alive at the time, and with all its strength it resisted the intrusion of the material logic4 of the worldso it seemed to me perfectly natural. I simply thought, No. Accidents cant happen to me.
  --
   Also when I was eleven or twelve, my mother rented a cottage at the edge of a Forest: we didnt have to go through the town. I used to go and sit in the Forest all alone. I would sit lost in reverie. One day (it happened often), one day some squirrels had come, several birds, and also (Mother opens her eyes wide), deer, looking on. How lovely it was! When I opened my eyes and saw them, I found it charming they scampered away.
   The memory of all these things returned AFTERWARDS, when I met Thonlong afterwards, when I was more than twenty, that is, more than ten years later. I met Thon and got the explanation of these things, I understood. Then I remembered all that had happened to me, and I thought, Well! Because Madame Thon said to me (I told her all my childhood stories), she said to me, Oh, but I know, you are THAT, the stamp of THAT is on you. I thought over what she had said, and I saw it was indeed true. All those experiences I had were very clear indications that there were certainly people in the invisible looking after me! (Mother laughs)

0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   We have the mental habit of wanting to order, classify and regulate everything: we always want to have ordera mental order. But thats For example, in those places untouched by men, such as virgin Forests, there is a beauty you dont find in life, and its a vital, unruly beauty which doesnt satisfy mental reason, yet contains a far greater wealth than anything the mind conceives and organizes.
   But in the meantime, life is beleaguered by thousands of insectsmillions of insects

0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   Indescribable; you know, you become a Forest, a river, a mountain, a house and its the sensation (an absolutely concrete sensation) OF THE BODY, of this (gesture to the body). Many other things too. Indescribable. It lasted a long time, with a whole variety of things.
   So at 2:30 in the morning, I said to the Lord, That will do, wont it?! (Mother laughs) And He gave me a blissful rest till 4:30.

0 1964-03-11, #Agenda Vol 05, #The Mother, #Integral Yoga
   All our endeavour is to make this consciousness and this will govern our lives and action and organise all our activities. It is the way in which the Ashram has been created. Since 1926 when Sri Aurobindo retired and gave me full charge of it (at that time there were only two rented houses and a handful of disciples) all has grown up and developed like the growth of a Forest, and each service was created not by any artificial planning but by a living and dynamic need. This is the secret of constant growth and endless progress. The present difficulties come chiefly from psychological resistances in the disciples who have not been able to follow the rather rapid pace of the sadhana and the yielding to the intrusion of mental methods which have corrupted the initial working.
   A growth and purification of the consciousness is the only remedy.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   Certainly monasteries, retreats, running away to the Forest or to caves, are necessary to counterbalance modern overactivity, and yet that exists less today than one or two thousand years ago. But it seems to me it was a lack of understandingit didnt last long.
   It is clearly the excess of activity that makes the excess of immobility necessary.

0 1965-06-18 - supramental ship, #Agenda Vol 06, #The Mother, #Integral Yoga
   Last night, for a long time, we went to all sorts of places unknown to me: towns, countrysides, Forests, etc. It lasted a very long time. And once, we were there, near a Forest (near a road that crossed the Forest) and we were busy and talking when all of a sudden, he leaped to his feet. You know, he never wears any clothes, so to speak; when I saw him the first time in his house (his supramental house), in the subtle physical, he was without clothes; but its a kind of vibrant matter: its very material, very concrete, and it has a sort of color that isnt a color, which is a bit golden and radiantit doesnt send out rays, but it vibrates with a radiant light. And at least nine times out of ten he is that way; generally, when we are together for some work, he is that way. Last night he was that way. So then I was busy (we had arranged something and I was busy) when, suddenly, I see him leap to his feet and run a hundred-meter sprint. At first I was shocked, I said to myself, Whats this?! And with great ease, you know: he darted off, then stopped a few minutes, and then ran back. Then he stopped again, and went off a third time on a sprint: like the 100-meter race they run. But the third time, he had grown tall, with a slim body. Grown tall as if to demonstrate to me: this is the way the body will be transformed. He had grown very tall, very strong.
   It was very interesting and absolutely unexpected.
  --
   My impression is that Sri Aurobindo already has his subtle supramental form. For instance, when he has to move, he doesnt give the impression of being subject to the same laws as we are; but as its subtle, it doesnt appear surprising. And also a sort of ubiquity: he is in several places at the same time. And a plasticity, an adaptability according to the work he wants to do, the people he meets. In those activities I am quite aware that I see him in a certain way, but I think others dont see him the same waythey see him differently, probably wearing clothes. When he ran in the Forest, we were all alone, and it was a large Forest without anyone there; then a few minutes later, we were somewhere else and there were people, other people to whom he spoke, and I didnt at all feel that the others were seeing him without clothes: they were certainly seeing him wearing clothes.
   I saw him once, rather long ago: I told you the story of his boat, made also of clay.

0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
   Outside the walls, in my first formation there was on one side the industrial estate, and on the other the fields, farms, etc., that were to supply the city. But that really meant a countrynot a large one, but a country. Now its much more limited; its not my symbol anymore, there are only four zones, and no walls. And there will be money. The other formation, you know, was really an ideal attempt. But I reckoned it would take many years before we began: at the time, I expected to begin only after twenty-four years. But now, its much more modest, its a transitional experiment, and its much more realizable the other plan was I nearly had the land: it was at the time of Sir Akbar (you remember?) of Hyderabad. They sent me photographs of Hyderabad State, and there, among those photos, I found my ideal place: an isolated hill (a rather large hill), below which a big river flowed. I told him, I would like to have this place, and he arranged the whole thing (it was all arranged, they had sent me the plans, and the papers and everything declaring it to be donated to the Ashram). But they set a condition (the area was a virgin Forest and uncultivated lands): they would give the place on condition, naturally, that we would cultivate it, but the products had to be used on the spot; for instance the crops, the timber had to be used on the spot, not transported away, we werent allowed to take anything out of Hyderabad State. There was even N. who was a sailor and who said he would obtain a sailing boat from England to sail up the river, collect all the products and bring them back to us hereeverything was very well seen to! Then they set that condition. I asked if it was possible to remove it, then Sir Akbar died and it was over, the whole thing fell through. Afterwards I was glad it hadnt worked out because, with Sri Aurobindo gone, I could no longer leave Pondicherry I could leave Pondicherry only with him (provided he agreed to go and live in his ideal city). At the time I told Antonin Raymond, who built Golconde, about the project, and he was enthusiastic, he told me, As soon as you start building, call me and I will come. I showed him my plan (it was on the model of my symbol, enlarged), and he was quite enthusiastic, he found it magnificent.
   It fell through. But the other project, which is just a small intermediate attempt, we can try.

0 1965-08-04, #Agenda Vol 06, #The Mother, #Integral Yoga
   No! Its admirable. But its admirable provided you dont live in the world, provided you live secluded in the cave or the Forest. Because in worldly life, there are all the wills, impulses, desires from all those around, which keep coming constantly; so then, if you are passive, you also receive that. And its to protect yourself from that that you should remain activehelp the Lord.
   But this note was intended for someone who needed to hear this. They arentthey are NEVER universal things applicable to one and all.

0 1965-08-18, #Agenda Vol 06, #The Mother, #Integral Yoga
   Z lives in the Forest with his friend S., in a house built with logs. I saw the photos some time ago. The Forest is a marvel.
   But as for me, of course, I knew.

0 1965-12-31, #Agenda Vol 06, #The Mother, #Integral Yoga
   No, I assure you, you can believe me (Mother laughs), I have a little experience: its done. To put it poetically, Your head is in the Light. But your vital doesnt want this manifestation; your vital wanted a vital manifestation, as for instance when it was in the virgin Forest, chopping trees down: it wanted to have the sense of the power of life. And that has been denied to it (for yogic AND material reasons, both extremes, because the body wasnt made for that, and because [laughing] the yoga has no time to waste with that), so Mister Vital is furious! It has been told, Calm down, be at peace, quite at peace, its all right, you too will have your joy, but once you are transformed. And it may be less pugnacious or rebellious or aggressive than before, but its dissatisfied, so its what gives you the feeling, But I have no sign that Im making headway! I have no sign that I am progressing. Quite the contrary! Quite the contrary, its more and more dull, more and more morose, more and more ordinary, that is to say, less and less consonant with my ideal, and my ideal
   Thats not exactly the point. Yes, when its in one of its fits, its like that, but

0 1966-01-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   Or from the desolate heart of Forest glades
   Seeking heavens rest or the spirits worldless peace,

0 1968-05-29, #Agenda Vol 09, #The Mother, #Integral Yoga
   This idea is what led to monastic life shut in a convent, or to ascetic life in the cave or the Forest.
   This remedy has proved to be totally ineffective and has not pulled mankind out of its quagmire.

0 1968-10-09, #Agenda Vol 09, #The Mother, #Integral Yoga
   I constantly see. At night (especially at night), I see moving forms that look like You know how J. is dressed,3 or Dr. Agarwal4 Oh, speaking of Dr. Agarwal, when Pralhad [his son] died, his mother was very anxious to know if he had come to me. I told her, Nothing, I havent seen anything. So I dont know if its as a result of that or if I thought about it, but two days ago (the day before yesterday), I went for a stroll in a Forest of the vital! Mon petit, it was beautiful! Oh, a magnificent Forest, and so well maintained, so clean, oh, it was lovely! A really magnificent place, really magnificent. Then, I suddenly see a youngish Pralhad there, a mere lad, coming towards me and telling me (in a despairing tone), I dont know, cant find the religion. I told him, You dont need a religion! He said, Oh, theres another man here who cant find a religion. And that was Benjamin!5 I said, Hes an idiot! He doesnt need to find a religion! There you are: Benjamin lost in a mar-vel-ous Forest (its beautiful, you know!) because he cant find a religion! And Pralhad looking for a religion! So I wanted to send a line to his mother to tell her, Be consoled, Pralhad is in a very beautiful place!
   He looked very well. He was very well dressed.
  --
   Oh, what a beautiful Forest, mon petit! They must be the Forests of Its between the subtle physical and the vital, as if joining the two the subtle physical to the vital. Trees as I have only seen in Japan; trees rising straight like columns, planted in rowsmagnificent! With light-colored grass, very light, pale green. Grass on the ground, airlots of airand at the same time nothing but trees: a Forest. But not thick, not crowded. Well then, in that magnificent place, instead of rejoicing, the fool (Mother takes a wailing tone): I dont know what happened to me, I have no religion! (Mother laughs) So I told him, But you should rejoice! No religionyou are in a place much more beautiful than all religions! (In a whining tone)I dont understand.
   (silence)

0 1971-12-11, #Agenda Vol 12, #The Mother, #Integral Yoga
   This body, this obscure beast of burden we inhabit, is the experimental field of Sri Aurobindos yogawhich is a yoga of the whole earth, for one can easily understand that if a single being among our millions of sufferings succeeds in negotiating the evolutionary leap, the mutation of the next age, the face of the earth will be radically altered. Then all the so-called powers of which we boast today will seem like childish games before the radiance of this almighty embodied spirit. Sri Aurobindo tells us that it is possiblenot only possible but that it will be done. It is being done. And perhaps everything depends not so much on a sublime effort of humanity to transcend its limitations for that means still using our own human strength to free ourselves from human strengthas on a call, a conscious cry of the earth to this new being which the earth already carries within itself. All is already there, within our hearts, the supreme Source which is the supreme Poweronly we must call it into our Forest of cement, we must understand the meaning of man, the meaning of ourselves. The amplified cry of the earth, of its millions of men and women who cannot bear it anymore, who no longer accept their prison, must open a crack to let the new vibration in. Then all the apparently ineluctable laws that bind us in their hereditary and scientific groove will crumble before the Joy of the sun-eyed children.12 Expect nothing from death, says Mother, life is your salvation. It is in life that you must transform yourself. It is on earth that you progress and on earth that you realize. It is in the body that you win the Victory.13
   Nor let worldly prudence whisper too closely in thy ear, says Sri Aurobindo, for it is the hour of the unexpected.14

0 1972-04-26, #Agenda Vol 13, #The Mother, #Integral Yoga
   Strange. I liked the book very much when I read it, but the only image that remains now is a primeval Forest with a huge tree and you struggling to blaze your way through the tree thats what I see all the time (Mother looks again). Why? Thats it, thats what stayed in the consciousness. I can still see you with an axe, hacking off huge branches to open up a passage. Strange. Is it symbolic? Do you mention that scene in your book?
   Not exactly, but I lived something like that9its both true and symbolic at the same time.

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   When man was a dweller of the Forest,a jungle man,akin to his forbear the ape, his character was wild and savage, his motives and impulsions crude, violent, egoistic, almost wholly imbedded in, what we call, the lower vital level; the light of the higher intellect and intelligence had not entered into them. Today there is an uprush of similar forces to possess and throw man back to a similar condition. This new order asks only one thing of man, namely, to be strong and powerful, that is to say, fierce, ruthless, cruel and regimented. Regimentation can be said to be the very characteristic of the order, the regimentation of a pack of wild dogs or wolves. A particular country, nation or raceit is Germany in Europe and, in her wake, Japan in Asiais to be the sovereign nation or master race (Herrenvolk); the rest of mankindo ther countries and peoplesshould be pushed back to the status of servants and slaves, mere hewers of wood and drawers of water. What the helots were in ancient times, what the serfs were in the mediaeval ages, and what the subject peoples were under the worst forms of modern imperialism, even so will be the entire mankind under the new overlordship, or something still worse. For whatever might have been the external conditions in those ages and systems, the upward aspirations of man were never doubted or questioned they were fully respected and honoured. The New Order has pulled all that down and cast them to the winds. Furthermore in the new regime, it is not merely the slaves that suffer in a degraded condition, the masters also, as individuals, fare no better. The individual here has no respect, no freedom or personal value. This society or community of the masters even will be like a bee-hive or an ant-hill; the individuals are merely functional units, they are but screws and bolts and nuts and wheels in a huge relentless machinery. The higher and inner realities, the spontaneous inspirations and self-creations of a free soulart, poetry, literaturesweetness and light the good and the beautifulare to be banished for ever; they are to be regarded as things of luxury which enervate the heart, diminish the life-force, distort Nature's own virility. Man perhaps would be the worshipper of Science, but of that Science which brings a tyrannical mastery over material Nature, which serves to pile up tools and instruments, arms and armaments, in order to ensure a dire efficiency and a grim order in practical life.
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The principle of Avatarhood stands justified in this scheme as a necessary and inevitable element in the terrestrial evolutionary movement. An Avatar embodies a new emergent property: he incarnates a new principle of being and consciousness, he manifestsunfolds from below or brings down from above upon eartha higher and deeper principle of organisation. He is the nucleus round which the new organisation crystallises. A Rama comes and human society attains a new status: against a mainly vitalistic and egoistic organisation whose defender and protagonist is Ravana, is set up an ideal of sattwic humanity. A Krishna appears and human consciousness is lifted, potentially at least, to a still higher level of spiritual possibility. The Avatar following, rather tracing, in his upward movement the central line of the evolutionary nisus, cuts a path, as it were, in the virgin Forest of a realm of consciousness still unknown and foreign to human steps. As the Avatar presses and passes on, the way is cleared for other, ordinary human beings to come up and naturalise themselves in a new country promising a higher destiny which He discovers and conquers for them.
   Now at this point we reach the crux of the problem, the supreme secretrahasyam uttamamas the Gita would say. For the apex of the pyramid, the crown of evolution, the consummation of the central line of emergence would then be nothing less than the manifestation, the terrestrial incarnation of the Supreme Divine. The Deity thus fully emerged would embody the truth and play of creation in its widest scope and highest elevation; it would mean the utter fulfilment of human destiny and terrestrial Purpose.

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Around crowded the Forest of her signs:
  At hazard he read by arrow-leaps of Thought

02.14 - The World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  It seemed at times, or a vast Forest's hymn,
  The solemn reminder of a temple gong,

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Indian outlook, it is said, is at a double remove from this type of humanism. It has not the pagan GrrecoRoman humanism, nor has it the religious humanism of Christianity. Its spirit can be rendered in the vigorous imagery of Blake: it surrounds itself with cold floods of abstraction and the Forests of solitude.
   The religious or Christian humanism of the West is in its essential nature the pagan and profane humanism itself, at least an extension of the same. The sympathy that a St. Francis feels for his leprous brother is, after all, a human feeling, a feeling that man has for man; and even his love for the bird or an inanimate object is also a very human feeling, transferred to another receptacle and flowing in another direction. Itis a play of the human heart, only refined and widened; there is no change in kind.

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   the Forests of solitude.
   The religious or Christian humanism of the West is in its essential nature the pagan and profane humanism itself, at least an extension of the same. The sympathy that a St. Francis feels for his leprous brother is, after all, a human feeling, a feeling that man has for man; even his love for an animal or an inanimate object is also a very human feeling, transferred to another receptacle and flowing in another direction. It is a play of the normal human heart, only refined and widened; there is no change in kind.

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Buddhism, or for that matter, Christianity or Mohammadenism or any credal and personal religion, is easy to understand. For they are each of them a single and simple entity, whereas Hinduism is a multiple and complex organism. The difference is that between a tree, a huge mighty tree, may be, and a vast and tangled Forest. Buddhism, for example, "may be likened to the great Bo tree under which, one may say, it was born; but Hinduism is a veritable Dandakaranya.
   For Hinduism means all things to all men, while a personal religion is meant truly for a certain type of persons. Hinduism recognises differences and distinction even while admitting the fundamental unity of mankind; it does not impose uniformity as the other type does. Hinduism embraces all varieties of religious experience; it is not based on a single experience however overwhelming that may be.

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But this is God's sharela part de Dieu; for man too as man has to do his part. Because the Divine descending and accomplishing the work does not mean either of two things: first, it does not mean that it is a sudden miracle, deus ex machine, a fiat from the heaven which upsets and bears down everything before it and practically has no relation, logical or causal with what precedes and what follows. It is, on the contrary, as we have said, the culmination of a long process, the seal of fulfilment set upon a steady preparation and travailing growth. The Divine descends when the time is ripe, that is to say, when forces and instruments have been developed, refined, sharpened and tempered, so that they can harness and wield the Power from above. But for the preparation, the necessary conditions being there, the Grace would not have descended, although it is also true that but for the Grace, the culmination and the utter fulfilment would not have come aboutthere would have been only a vicious circle or an unending seesaw. Next, the Descent does not mean 'either that following upon it the whole business is done and completed automatically and immediately or nothing is left to be done any more. Not so. It means that what has been so long practically beyond reach, towards which one had to move with uncertainty and vague effort and in a roundabout way, as though through a trackless virgin Forest or across an uncharted sea, has now been brought nearer and closer to human grasp, is now made part and parcel of earth's familiar atmosphere, so that any human being who genuinely aspires and looks for it can find it about him: there is just a thin veil which has to be put aside a little, into which a little opening is to be made and one comes in contact with or even enters into what one seeks. This means that the Grace has leaned down to man, but man too has at least to stretch his arms to touch and embrace it. Furthermore, to make that Grace permanently active and real in the normal consciousness, one has to labour, work out in fact what is given potentially: the seed is planted for him, it will grow and bloom and come to fruition provided necessary care and attention are given to the soil that bears it.
   Thus then the embodied human person who has the embodied Divine Person before his eyes must know how to instal and incorporate the Divine Person in him, in his body and physical existence. That was perhaps the mystery sought to be conveyed in the Christian sacrament of transubstantiation. The bread and wine that the initiate has to take in representare or become actually and physically, as the Christian mystics assert the flesh and blood of Christ. One has to become the Divine Person in flesh and blood, wholly and integrally. As the fossil is a transmutation in stone, grain by grain, of a living bodyorganic elements eliminated and replaced by the inorganic in the very atomic structure and constitutioneven so, the living human structure, the mental, vital and physical formation will be translated, grain by grain, atom by atom into the divine substance by the infusion and imposition of the Divine figure.

04.04 - A Global Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There is the view, an old-world view, of eternal recurrence. That is to say, creation is ever the same; it goes through a cycle of changes, but the cycles repeat ad infinitum. There is no progress, no forward movement towards a more and more perfection. Indeed, the cycle of creation is a closed circle. The idea of progress was very much in vogue at one time. It was born under the auspices of Romantic Idealism; it was fostered and streng thened by youthful, Science in the first enthusiasm of her early discoveries, especially that of the fact of biological evolution. There has, however, been a setback since, when it was found that the original picture of evolution the emergence and growth of species in the course of a few thousand years is far from being true, that evolution means not thousands but millions of years. And when archaeologists discovered that men could build hygienic cities, run democratic states, discuss and argue acutely on recondite problems of life and philosophy, women knew the use of ornaments and jewels of consummate beauty and craftsmanship in epochs when they were expected to be no more than wild denizens of the cave or the Forest, the belief in human progress, at least along a steady straight line, was very much shaken.
   Yet an imperious necessity of the idea, almost as an inevitable ingredient of human consciousness, always exists and constantly makes its presence felt. If recurrence is the law of creation, this idea with its will to fruition is also a recurrent phenomenon. A modern form of it has been given a very dynamic drive in the Marxian gospel. A socio-economic progress, however, is and can be only a part, in fact, a result of a wider and deeper progress.

04.04 - The Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Forests with their multitudinous chant
  Disclosed to her the masked divinity's doors.

05.01 - The Destined Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  A matted Forest-head invaded heaven
  As if a blue-throated ascetic peered

05.02 - Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  Hidden in the Forest's bosom of loneliness
  Amid the leaves the inmate voices called,
  --
  So he appeared against the Forest verge
  Inset twixt green relief and golden ray.
  --
  He illumined the border of the Forest page.
  Out of the ignorant eager toil of the years
  --
  And drawn him to the Forest's flowering verge.
  At first her glance that took life's million shapes

05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  High Forest gods have taken in their arms
  The human hour, a guest of their centuried pomps.
  --
  I sat with the Forest sages in their trance:
  There poured awakening streams of diamond light,
  --
  Around it stretched the Forest's anchorite mood
  Lost in the depths of its own solitude.
  --
  "My heart will stay here on this Forest verge
  411

05.03 - The Body Natural, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   With regard to the food that man takes, there are two factors that determine or prescribe it. First of all, the real need of the body, that is to say, what the body actually requires for its maintenance, the elements to meet the chemical changes occurring there, something quite material and very definite, viz, the kind of food and the quantity. But usually this real need of the body is obscured and sumberged under the demands of another kind of agency, almost altogether foreign to it, (I) vital desire and (2) mental notions. Indeed, the menu of our table, at least 90% of it, is arranged so as to satisfy the demands of the second category, the consideration that should come first comes last in fact. The body is at present a slave of the mind and the vital; it is hardly given the freedom of choosing its own requirements in the right quantity and quality. That is why the body is seen to suffer everywhere and it normally sick for the greater part of its earthly existence. It has been compelled to occupy an anomalous position in the human organism between these two tyrants. The vital goes by its greed, its attraction and repulsion, its impulse to excess (sometimes to its opposite of deprivation); what it has been accustomed to, what it has taken a fancy for, to that it clings, and if the body has not what it prescribes, it throws the suggestion into the body that it will fall ill. The physical mind has its own notions and schemes, pet ideas and plans (perhaps from what has been read in books or heard from persons) in respect of the body's needs; it thinks that if a certain prescription is not followed, the body will suffer. The mind and the vital are thus close friends and accomplices in regimenting the body. They impose their own demands and prejudices upon the body which helplessly gets entangled in them and loses its native instinct. The body left to itself is marvellously self-conscious; it knows spontaneously and unfailingly what is good for its health and strength. The animals usually, especially those of the Forest, preserve still the unspoilt body instinct; for they have no mind to tyrannise over the body nor is their vital of a kind to go against the normal demands of the body. The body, segregated from the mind and the vital, can very easily choose the right kind of food and the right quantity and even vary them according to the varying conditions of the body. Common sense is an inherent attribute of the body consciousness; it never errs on the side of excess and immoderation or perversity. The vital is dramatic, the mind is imaginative, but the body is sanity itself. And that is not a sign of its inconscience and inertia. The dull and dumb immobility of which it is sometimes accused is after all perhaps a mode of its self-defence against the wild vagaries of the mind and the vital to which it is so often called upon to lend its support. Indeed, it may very well be that the accusation against the flesh that it is weak is only an opinion or suggestion imposed on the body by the mentalvital who throw the whole blame upon the body just to escape from the blame due to themselves. The vital is impatient and clamorous, and if it is all push and drive-towards physical execution and fulfilmentit is normally clouded and troubled and obscured and doubly twisted when counselled and supported by a mind, narrow and superficial, not seeing beyond its nose, bound within a frame of incorrect and borrowed notions.
   The body, precisely because of its negative natureits dumb inertia, as it is calledprecisely because it has no axe of its own to grind, that is to say, as it has no fancies and impulsions, plans and schemes upon which it can pride itself, precisely because of this childlike innocence, it has a wonderful plasticity and a calm stability, when it is not troubled by the mind or vital. Indeed, the divine qualities that are secreted in the body, which the body seeks to conserve and express are a stable harmony, a balance and equilibrium, capable of supporting the whole weight of all the levels of consciousness from the highest peak to the lowest abysses even as physically it bears the weight of the entire depth of the atmosphere so lightly as it were, without feeling the burden in the least.

05.07 - Man and Superman, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Now, one may ask, what would be the relation between the two humanities the human and the divine? And what would be the effect of the appearance of the new race upon the older stock? Here again we can take up the animal analogy. How has the advent of man affected the animal kingdom? It has affected to a certain extent, even to a considerable extent, one may venture to say. First of all, man has parked around him a fairly large group of animals, domesticated them, as it is termed, employing them in his service, using them for his purposes. Furthermore, he has gone out into the woods, the Forests and mountains, ice-bound regions and deep seas, and there extended his sphere of influence, hunting and capturing animals that were so long free and unmolested, bringing about a change in the conditions of life even among wild animals. We do not say that the superman will deal with man in the same way (although something of the kind may be found in the Nietzschean ideology). For man was a creature of Ignorance, and his behaviour and influence were naturally of the ignorant kind. The superman, however, being delivered of ignorance and living in perfect knowledge, has a different nature and outlook. He is one with the universe, with all its creatures; united with the Divine, he finds and realises his own self in each and every creature and thing: his character and conduct are the automatic expression of this sense of perfect identity. So he can do nothing that may seek to enslave or do real injury to mankind. On the contrary, his love and his knowledge, being one with the cosmic existence, will inevitably work for the progress and welfare of man too; indeed, his will be the perfect aid that even ordinary humanity can ask for and receive.
   In spite of all the achievements he has had in the past, and in spite of the cul-de-sac or the blind alley into which he seems now to be stagnating, there is yet possibility enough for man to progress further, that is to say, even as a human being without taking the more audacious jump into supermanhood. The present miseries of human society, the maldistribution of the necessities of life, the ravages of illness and disease, the prevalence of ignorance, are not and need not after all be a permanent and irrevocable feature of human organisation. They can be remedied to a large extent, and society made more decent to live in, even though it may not be transfigured into the City of God. Man, without foregoing his present human nature, can yet be a more humane and humanistic creature, that is to say, more truly human and less animal and demoniac that he is trying to be. To this end the advent and the presence of the divine race will surely contri bute in a large measure. The influence which the individuals of such a race will exert by the force of their luminous consciousness and the impact of their purified living, the sympathy and knowledge and comprehension which their very presence carries, will materially alter the nature and composition of the normal man and his society. There will emerge a sort of higher humanityan intermediary between the present more or less animal, degraded humanity and the divine humanity of the future. The two humanities may very well live amicably together and be of help and service to each other.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  I have met on the wild Forest's lonely verge.
  My father, I have chosen. This is done."
  --
  And fortunate the Forest hermitage
  Where leaving her palace and riches and a throne
  --
  Emerging from the dark Forest's sullen heart,
  What evil thing stood smiling by the way

06.08 - The Individual and the Collective, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   An integral sadhana cannot be confined to the individual alone; an element of collectivity must enter into it. An individual is not an isolated being in any way. There are, of course, schools of Yoga and philosophy that seek to isolate the individual, consider him as an entity hemmed in by his own consciousness; indeed they view the individuals as all distinct and separate, each a closed circle or sphere, they may barely touch each other but never interpenetrate or inter-communicate. Each stands as a solitary island, all together forming the vast archipelago of the universe. This is a position; no doubt, that can be acquired by a kind of discipline of the consciousness, though not to a great perfection; but it is not a natural or necessary poise. Normally, individuals do merge into each other and form one weft of give and take. A desire, an impulse, even a thought that rises in you, goes out of you, overflows you and spreads around even to the extreme limit of the earth, like a Hertzian wave. Again, any movement in any person anywhere in the world would come to you, penetrate you, raise a similar vibration in you, even though you may not so recognise it but consider it as something exclusively personal to you. You send out vibrations into the world and the world sends out vibrations into you. Individual life is the meeting-ground of these outgoing and incoming forces. It is precisely to avoid this circle or cycle of world-vibrations that the older Yogis used to leave the world, away from society, retire to mountain-tops, into the virgin Forest where they hoped to find themselves alone and aloof, to be single with the Single Self. This is a way out, but it is not the only or the best solution. It is not the best solution, for although apparent-ly one is alone on the hill-top, in the desert crypt, or the Forest womb, one always carries with oneself a whole world within, the normal nature with all its instincts and impulses, reactions, memories and hopes: you cut away the outside, run away from it, but what about the outside that is within you? The taste for a tasty thing does not drop with the removal of the object. Secondly, such an individual solution, even if it were possible, would still be a purely personal matter and, in the ultimate analysis, egoistic. It is why the Buddha refused to enter definitely into Nirvana and withdrew from the brink to work among men. Indeed, the real solution is else-where. It is not to withdraw or go away but to find within the orbit here a centre, a focus of consciousness which is not controlled by the outside forces but can control them, which is not coloured by them but can lend them its own luminosity. That is the soul or the psychic centre.
   And this centre is not an isolated entity in its nature: it is, as it were, a universal centre, that is to say, it links itself indissolubly in a secret sense of identity with all other centres. For this self is only one of the selves through which the One Self has multiplied itself for a varied self-objectification. The light that shines here, the fire that burns here and the delight that flows here illumine, purify and revitalise not only the individual in which it dwells, but move abroad and extend into the other individuals with which it lives in spiritual identity.

06.31 - Identification of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Consider, for example, your country, India. When you say India, what do you mean to convey? Is it the geographical boundary that goes by the name or the expanse of soil contained within that boundary or its hills and rivers, Forests and fields or the beasts that range in it or its human inhabitants or all of these together? No, it is something else; it is a centre of consciousness which has as its bodily frame the particular geographical boundary: it is that which dwells in its mountains and meadows, vibrates in its vegetation, lives and moves in its animal kingdom; and it is that which is behind the mind and aspiration of its people, animating its culture and civilisation and moving it towards higher and higher illuminations and achievements. It is not India alone, but every country upon earth has its consciousness, which is the central core of its life and culture. Not only so, even the earth itself, the earth as a whole, has a consciousness at its centre and is the embodiment of that consciousness: and earth's evolution means the growth and expression of that consciousness. Likewise the sun too has a solar consciousness, a solar being presiding over its destiny. Further, the universe too has a cosmic consciousness, one and indivisible, moving and guiding it. And still beyond there lies the transcendental consciousness, outside creation and manifestation.
   Consciousness being one and the same everywhere fundamentally, through your own consciousness you can identify yourself with the consciousness that inhabits any other particular formation, any object or being or world. You can, for example, identify your consciousness with that of a tree. Stroll out one evening, find a quiet place in the countryside; choose a big treea mango tree, for instance and go and take your seat at its root, with your back resting or leaning against the trunk. Still yourself, be quiet and wait, see or feel what happens in you. You will feel as if something is rising up within you, from below upward, coursing like a fluid, something that makes you feel at once happy and contented and strong. It is the sap mounting in the tree with which you have come in contact, the vital force, the secret consciousness in the tree that is comforting, restful and health-giving. Well, tired travellers sit under a banyan tree, birds rest upon its spreading branches, other animalsand even beings too (you must have heard of ghosts haunting a tree)take shelter there. It is not merely for the cool or cosy shade, not merely for the physical convenience it gives, but the vital refuge or protection that it extends. Trees are so living, so sentient that they can be almost as friendly as an animal or even a human being. One feels at home, soothed, protected, streng thened under their overspreading foliage.

07.01 - The Joy of Union; the Ordeal of the Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Inhuman Forest far from cheerful sound
  Of man's bli the converse and his crowded days.
  --
  Of a glad smile in the Forest's monstrous heart,
  A rude refuge of the thought and will of man
  --
  Lingering some days upon the Forest verge
  Like men who leng then out departure's pain,
  --
  In the tremendous Forest's savage charge.
  All put behind her that was once her life,
  --
  And storm became the Forest's titan voice.
  Then listening to the thunder's fatal crash
  --
  From labour in the Forest hewing wood
  And hunting food in the wild sylvan glades
  --
  For when he wandered in the Forest, oft
  Her conscious spirit walked with him and knew

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Forest with its emerald multitudes
  Clothed with its show of hues vague empty Space,

07.07 - The Discovery of the Cosmic Spirit and the Cosmic Consciousness, #Savitri, #Sri Aurobindo, #Integral Yoga
  IN THE little hermitage in the Forest's heart,
  In the sunlight and the moonlight and the dark

08.03 - Death in the Forest, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:08.03 - Death in the Forest
  author class:Sri Aurobindo
  --
  Death in the Forest
  NOW it was here in this great golden dawn.
  --
  By Satyavan upon a Forest stone.
  What prayer she breathed her soul and Durga knew.
  Perhaps she felt in the dim Forest huge
  The infinite Mother watching over her child,
  --
  Under the blue rifts of the Forest sky,
  I have not gone into the silences
  --
  Herbs he has trod and know the Forest flowers
  And hear at ease the birds and the scurrying life
  --
  He showed her all the Forest's riches, flowers
  Innumerable of every odour and hue
  --
  Death in the Forest
  He spoke of all the things he loved: they were
  --
  Primaeval mystery of the Forest's heart.
  A tree that raised its tranquil head to heaven
  --
  Death in the Forest
  Were the one mortal feeling left. It passed:

08.33 - Opening to the Divine, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   You are to open yourself to the Divine and receive Him. Usually you open yourself in all directions to everything and everybody in the world. You open your surface being and receive there all sorts of influences from all quarters. So inside you there-comes about what we can call a hotch-potch of all contrary and contradictory movements: and that creates difficulties without number. Now instead of that, live away from the surface, from the outside and open up to the Divine and receive nothing hut the Divine force. If you can do that all difficulties practically disappear. But, of course, the trouble is there. Unless one is alchemically conditioned, it is an impossibility to have relations with people, to talk to them, to deal with them, have interchanges with them and yet not absorb something out of them. If one can surround oneself with an atmosphere that acts as a filter, then all that come from outside are checked and sifted before they reach you or touch you. That needs a good training and a large experience. That is why people in ancient days who wanted an easier path took to solitude, into the depths of the Forest, on the top of a hill or under a cave so that they might not have to deal with people for that naturally reduces undesirable interchanges. Only, it has also been found that such people begin to take an enormous interest in the life of animals and plants instead of men: for it is indeed difficult to do without interchange with something or other. So the best thing would be to face the problem squarely, to clo the yourself with an atmosphere totally concentrated on the Divine so that whatever passes across is filtered in its passage. And further, there is the question of food. The body is obliged to take in foreign matter in order to subsist, it would therefore absorb at the same time a fair quantity of inert and unconscious forces or that of some not very desirable consciousness. I once spoke to you of the consciousness that one absorbs with food, there is also unconsciousness that one absorbs in the same way. That is why in many systems of Yoga you are advised to offer first to the Divine your food and then eat it: it means calling down the Divine into your food before absorbing it. Offering means putting in contact: the food is put in contact with type Divine, i.e. put under His influence. This is a very good, a very useful procedure; if you knew how to do it, it would diminish very much the labour of the inner transformation that one has to do. For in the world we live in solidarity with all others. You cannot take in a single breath of air without absorbing the vibrations, the numberless vibrations that come from all kinds of movements and all kinds of people. So if you want to keep yourself intact, you must, as I have said, maintain yourself in the condition of a filter allowing nothing undesirable to enter. Or put on a mask as one does when crossing an infected and poisoned locality, or do something similar.
   One must have around oneself an atmosphere so condensed, condensed in a spirit of total surrender, that nothing can enter without being automatically filtered. There are wicked thoughts, evil will about you, harmful formations sent out by bad people. The air pullulates with these: dark noisome bacilli. It is so troublesome to be always on the look-out, at every step to be on one's guard, to move slowly with care and caution and precautions; even then one is not sure. But if you cover yourself with the cloak of light, the light of a happy, sincere surrender, and aspiration, that is a wonderful filter, that gives you automatic protection. The undesirable forces not only cannot enter, they are thrown back upon their originator, the attackers themselves become their own victims.

09.01 - Towards the Black Void, #Savitri, #Sri Aurobindo, #Integral Yoga
  Calmly she laid upon the Forest soil
  The dead who still reposed upon her breast
  --
  The flickering screen of Forests ringed her steps;
  Its thick luxurious obstacle of boughs

09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Around a bullock in the Forest tied
  By hunters closes in no empty night.
  --
  My husband, waking in the Forest's charm
  Out of his long pure childhood's lonely dreams,

10.01 - A Dream, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Harimohon saw again that the ascetic had been starving for many days, and for the last two his body had experienced extreme suffering because of hunger and thirst. Reproachingly Harimohon asked, Whats this, Keshta? Babaji loves you so much and still he has to suffer from hunger and thirst? Have you no common sense? Who shall feed him in this lonely Forest home of tigers? The boy answered, I will feed him. But look here for another bit of fun. Harimohon saw the tiger go straight to an ant-hill which was close by and break it with a single stroke of the paw. Hundreds of ants scurried out and began stinging the ascetic angrily. The ascetic remained plunged in meditation, undisturbed, unmoved. Then the boy sweetly breathed in his ears, Beloved! The ascetic opened his eyes. At first he felt no pain from the stings; the all-enchanting flute-call which the whole world longs for, was still ringing in his earsas it had once rung in Radhas ears at Vrindavan. At last, the innumerable repeated stings made him conscious of his body. But he did not stir. Astonished, he began muttering to himself, How strange! I have never known such things! Obviously it is Sri Krishna who is playing with me. In the guise of these insignificant ants he is stinging me. Harimohon saw that the burning sensation no longer reached the ascetics mind. Rather every sting produced in him an intense ecstasy all over his body, and, drunk with that ecstasy, he began to dance, clapping his hands and singing the praise of Sri Krishna. The ants dropped down from his body and fled.
  Stupefied, Harimohon exclaimed, Keshta, what is this spell? The boy clapped now his hands, swung round twice on his foot and laughed aloud, I am the only magician on earth. None shall understand this spell. This is my supreme riddle. Did you see it? Amid this agony also he could think only of me. Look again. The ascetic sat down once more, self-composed; his body went on suffering hunger and thirst, but his mind merely perceived the suffering and did not get involved in it or affected by it. At this moment, a voice, sweeter than a flute, called out from the hill, Beloved! Harimohon was startled. It was the very voice of Shyamsunder, sweeter than a flute. Then he saw a beautiful dusky-complexioned boy come out from behind the rocks, carrying in a dish excellent food and some fruits. Harimohon was dumb-founded and looked towards Sri Krishna. The boy was standing beside him, yet the boy who was coming resembled Sri Krishna in every detail! This boy came and throwing a light on the ascetic, said, See what I have brought for you. The ascetic smiled and asked, Oh, you have come? Why did you keep me starving so long? Well, take your seat and dine with me. The ascetic and the boy started eating the food from the dish, feeding each other, snatching away each others share. After the meal was over, the boy took the dish and disappeared into the darkness.

10.04 - Lord of Time, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Hearing the roar of the Forest
  Extreme luxury in the arteries by dancing

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or from the desolate heart of Forest glades
  Seeking heaven's rest or the spirit's worldless peace,

1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
  Thou speakest false! By God! What thou dost possess is naught but husks which We have left to thee as bones are left to dogs. By the righteousness of the one true God! Were anyone to wash the feet of all mankind, and were he to worship God in the Forests, valleys, and mountains, upon high hills and lofty peaks, to leave no rock or tree, no clod of earth, but was a witness to his worship-yet, should the fragrance of My good pleasure not be inhaled from him, his works would never be acceptable unto God. Thus hath it been decreed by Him Who is the Lord of all. How many a man hath secluded himself in the climes of India, denied himself the things that God hath decreed as lawful, imposed upon himself austerities and mortifications, and hath not been remembered by God, the Revealer of Verses. Make not your deeds as snares wherewith to entrap the object of your aspiration, and deprive not yourselves of this Ultimate Objective for which have ever yearned all such as have drawn nigh unto God. Say: The very life of all deeds is My good pleasure, and all things depend upon Mine acceptance. Read ye the Tablets that ye may know what hath been purposed in the Books of God, the All-Glorious, the Ever-Bounteous. He who attaineth to My love hath title to a throne of gold, to sit thereon in honour over all the world; he who is deprived thereof, though he sit upon the dust, that dust would seek refuge with God, the Lord of all Religions.
  Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying impostor. We pray God that He may graciously assist him to retract and repudiate such claim. Should he repent, God will, no doubt, forgive him. If, however, he persisteth in his error, God will, assuredly, send down one who will deal mercilessly with him. Terrible, indeed, is God in punishing! Whosoever interpreteth this verse otherwise than its obvious meaning is deprived of the Spirit of God and of His mercy which encompasseth all created things. Fear God, and follow not your idle fancies. Nay, rather, follow the bidding of your Lord, the Almighty, the All-Wise. Erelong shall clamorous voices be raised in most lands. Shun them, O My people, and follow not the iniquitous and evil-hearted. This is that of which We gave you forewarning when We were dwelling in Iraq, then later while in the Land of Mystery, and now from this Resplendent Spot.

10.11 - Savitri, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Silent Forest, lonely night
  Immersed listening to the huge silent soul
  --
  Shardul lying in the dense Forest,
  Satisfied with the violent flesh of the soul

1.012 - Sublimation - A Way to Reshuffle Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Swami Rama Tirtha used to make a list of his desires. He used to go into a Forest with a note-book or a diary and write, "How many desires have I got? One, two, three, four, five, six, seven, eight, nine, ten." Every day he would check, "How many have I finished? Or are they all still there?" To the extent of the diminution of desires, we are free in this world; and to the extent of the presence of these desires, we are bound in this world. Our bondage or freedom can be judged from the number of desires that are unfulfilled or fulfilled. If we have fulfilled all the desires and have no desires left, then we are free. But if we have not fulfilled our desires, if they are still there harassing us from inside, we are bound souls.
  Before we take to a positive practice in the direction of yoga, a careful calculation of the number of desires, their nature, etc., is necessary. If there are desires, what is to be done with them? Are we to fulfil them, or are we not to fulfil them? The traditional religions tell us 'don't fulfil desires'. Parents tell us 'don't fulfil desires', and so on. This is all right, as far as it goes, because generally a desire is regarded as a kind of diversion of consciousness from its own centre to an object outside. So, theoretically speaking, this instruction is all right we must control our desires and not give them a long rope. But how will we control our desires? What is the method? There is no use in merely saying 'control desires'. This is very good and this instruction can be given, but how do we control a desire? What is the technique that we adopt? Here, book-knowledge is of no use. Even our intellect will not help us much because it will waver sometimes to this side and sometimes to that side.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  wearied of humankind, withdrew into the Forest to growl with
  the bears in honour of the Creator.
  --
  of Forest, field, and stream long before the question of moral
  conscience ever existed. What is more, these beings were as

1.01 - BOOK THE FIRST, #Metamorphoses, #Ovid, #Poetry
  An ancient Forest in Thessalia grows;
  Which Tempe's pleasing valley does inclose:

1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Food. To the bison of the prairie it is a few inches of palatable grass, with water to drink; unless he seeks the Shelter of the Forest or the mountains shadow. None of the brute creation requires more than
  Food and Shelter. The necessaries of life for man in this climate may, accurately enough, be distributed under the several heads of Food,
  --
  For many years I was self-appointed inspector of snow storms and rain storms, and did my duty faithfully; surveyor, if not of highways, then of Forest paths and all across-lot routes, keeping them open, and ravines bridged and passable at all seasons, where the public heel had testified to their utility.
  I have looked after the wild stock of the town, which give a faithful herdsman a good deal of trouble by leaping fences; and I have had an eye to the unfrequented nooks and corners of the farm; though I did not always know whether Jonas or Solomon worked in a particular field to-day; that was none of my business. I have watered the red huckleberry, the sand cherry and the nettle tree, the red pine and the black ash, the white grape and the yellow violet, which might have withered else in dry seasons.

1.01f - Introduction, #The Lotus Sutra, #Anonymous, #Various
  Dwelling in Forests, radiating light,
  Alleviating the suffering of beings in the hells
  --
  And are constantly wandering in Forests
  In search of the buddha path.
  --
  They are meditating in mountain Forests.
  I also see bodhisattvas seeking
  --
  Living in mountain Forests,
  Who, through persistence, possessed purity of conduct,

1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Zen
  3 Shankara reads the line, "Thus in thee - it is not otherwise than thus - action cleaves not, a man." He interprets karman.i in the first line in the sense of Vedic sacrifices which are permitted to the ignorant as a means of escaping from evil actions and their results and attaining to heaven, but the second karma in exactly the opposite sense, "evil action". The verse, he tells us, represents a concession to the ignorant; the enlightened soul abandons works and the world and goes to the Forest. The whole expression and construction in this rendering become forced and unnatural. The rendering I give seems to me the simple and straightforward sense of the Upanishad.
  4 We have two readings, asurya, sunless, and asurya, Titanic or undivine. The third verse is, in the thought structure of the Upanishad, the starting-point for the final movement in the last four verses. Its suggestions are there taken up and worked out. The prayer to the Sun refers back in thought to the sunless worlds and their blind gloom, which are recalled in the ninth and twelfth verses. The sun and his rays are intimately connected in other Upanishads also with the worlds of Light and their natural opposite is the dark and sunless, not the Titanic worlds.

1.01 - Maitreya inquires of his teacher (Parashara), #Vishnu Purana, #Vyasa, #Hinduism
  [12]: Sacrifice of Parāśara. The story of Parāśara's birth is narrated in detail in the Mahābhārata (Ādi Parva, s. 176). King Kalmāṣapāda meeting with Sakti, the son of Vaśiṣṭha, in a narrow path in a thicket, desired him to stand out of his way. The sage refused: on which the Rāja beat him with his whip, and Sakti cursed him to become a Rākṣas, a man-devouring spirit. The Rāja in this transformation killed and ate its author, or Sakti, together with all the other sons of Vaśiṣṭha. Sakti left his wife Adriśyantī pregnant, and she gave birth to Parāśara, who was brought up by p. 5 his grandfather. When he grew up, and was informed of his father's death, he instituted a sacrifice for the destruction of all the Rākṣasas; but was dissuaded from its completion by Vaśiṣṭha and other sages or Atri, Pulastya, Pulaha, and Kratu. The Mahābhārata adds, that when he desisted from the rite, he scattered the remaining sacrificial fire upon the northern face of the Himālaya mountain, where it still blazes forth at the phases of the moon, consuming Rākṣasas, Forests, and mountains. The legend alludes possibly to some transhimalayan volcano. The transformation of Kalmāṣapāda is ascribed in other places to a different cause; but he is every where regarded as the devourer of Sakti or Saktri, as the name also occurs. The story is told in the Li
  ga Purāṇa (Pūrvārddha, s. 64) in the same manner, with the addition, conformably to the Saiva tendency of that work, that Parāśara begins his sacrifice by propitiating Mahādeva. Vaśiṣṭha's dissuasion, and Pulastya's appearance, are given in the very words of our text; and the story concludes, 'thus through the favour of Pulastya and of the wise Vaśiṣṭha, Parāśara composed the Vaiṣṇava (Viṣṇu) Purāṇa, containing ten thousand stanzas, and being the third of the Purāṇa compilations' (Purāṇasanhitā). The Bhāgavata (b. III. s. 8) also alludes, though obscurely, to this legend. In recapitulating the succession of the narrators of part of the Bhāgavata, Maitreya states that this first Purāṇa was communicated to him by his Guru Parāśara, as he had been desired by Pulastya: i. e. according to the commentator, agreeably to the boon given by Pulastya to Parāśara, saying, You shall be a narrator of Purāṇas;. The Mahābhārata makes no mention of the communication of this faculty to Parāśara by Pulastya; and as the Bhāgavata could not derive this particular from that source, it here most probably refers unavowedly, as the Li

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "To meditate, you should withdraw within yourself or retire to a secluded corner or to the Forest. And you should always discriminate between the Real and the unreal. God alone is real, the Eternal Substance; all else is unreal, that is, impermanent. By discriminating thus, one should shake off impermanent objects from the mind."
  God and worldly duties
  --
  "Let me tell you a story. In a Forest there lived a holy man who had many disciples.
  One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the Forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!' All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, 'You knew the elephant was coming - why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn't run away.' At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.' (Laughter) "It is said in the scriptures that water is a form of God. But some water is fit to be used for worship, some water for washing the face, and some only for washing plates or dirty linen. This last sort cannot be used for drinking or for a holy purpose. In like manner, God undoubtedly dwells in the hearts of all - holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure. He must not be intimate with them. With some of them he may exchange words, but with others he shouldn't go even that far. He should keep aloof from such people."
  How to deal with the wicked
  --
  M. bowed low before him and took his leave. He had gone as far as the main gate of the temple garden when he suddenly remembered something and came back to Sri Ramakrishna, who was still in the natmandir. In the dim light the Master, all alone, was pacing the hall, rejoicing in the Self as the lion lives and roams alone in the Forest.
  In silent wonder M. surveyed that great soul.

1.01 - the Call to Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Now close to the castle of this king was a great dark Forest, and
  in the Forest under an old lime tree a spring, and when the day
  was very hot, the king's child would go out into the wood and sit
  --
  Typical of the circumstances of the call are the dark Forest, the
  great tree, the babbling spring, and the loathly, underestimated
  --
  as he was in the Forest, the King saw a great hart afore him. This
  hart will I chase, said King Arthur, and so he spurred the horse,
  --
  resented: as a distant land, a Forest, a kingdom underground,
  beneath the waves, or above the sky, a secret island, lofty mountaintop, or profound dream state; but it is always a place of

1.01 - The Castle, #unset, #Arthur C Clarke, #Fiction
  In the midst of a thick Forest, there was a castle that gave shelter to all travelers overtaken by night on their journey: lords and ladies, royalty and their retinue, humble wayfarers.
  I crossed a rattling drawbridge. I slipped from my saddle in a dark courtyard. Silent grooms took my horse. I was breathless, hardly able to stand on my legs; after entering the Forest I had faced so many trials, encounters, apparitions, duels, that I could no longer order my actions or my thoughts.
  I climbed some stairs; I found myself in a high, spacious hall. Many people-also transient guests surely, who had preceded me along the path through the woods-were seated at supper at a table lighted by candelabra.
  --
  I decided to break what I believed a drowsiness of tongues after the trials of the journey, and I was about to burst forth with a loud exclamation such as "Health to all !" or "Well met!" or "It's an ill wind'.'.'."; but no sound came from my lips. The drumming of spoons, the rattle of goblets and crockery were enough to persuade me I had not gone deaf: I could only presume I had been struck dumb. My fellow diners confirmed this supposition, moving their lips silently in a gracefully resigned manner: it was clear that crossing the Forest had cost each of us the power of speech.
  When our supper ended in a muteness which the sounds of chewing and the smacking of lips gulping wine did not make more pleasant, we remained seated, looking one another in the face, with the torment of not being able to exchange the many experiences each of us had to communicate. At that point, on the table which had just been cleared, the man who seemed the lord of the castle set a pack of playing cards. They were tarot cards, larger than the kind we use for ordinary games or that gypsies employ for predicting the future, but it was possible to discern more or less the same figures that are painted in the enamels of the most precious miniatures. Kings, Queens, Knights, and Pages were all young people magnificently dressed, as if for a princely feast; the twenty-two Major Arcana seemed the tapestries of a court theater; and cups, coins, swords, clubs shone like heraldic devices adorned with scrolls and arabesques.

1.01 - The Dark Forest. The Hill of Difficulty. The Panther, the Lion, and the Wolf. Virgil., #The Divine Comedy, #Dante Alighieri, #Christianity
  object:1.01 - The Dark Forest. The Hill of Difficulty. The Panther, the Lion, and the Wolf. Virgil.
  Midway upon the journey of our life
  I found myself within a Forest dark,
  For the straight-forward pathway had been lost.
  --
  What was this Forest savage, rough, and stern,
  Which in the very thought renews the fear.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  9:An integral and synthetic Yoga needs especially not to be bound by any written or traditional Shastra; for while it embraces the knowledge received from the past, it seeks to organise it anew for the present and the future. An absolute liberty of experience and of the restatement of knowledge in new terms and new combinations is the condition of its self-formation. Seeking to embrace all life in itself, it is in the position not of a pilgrim following the highroad to his destination, but, to that extent at least, of a path-finder hewing his way through a virgin Forest. For Yoga has long diverged from life and the ancient systems which sought to embrace it, such as those of our Vedic forefa thers, are far away from us, expressed in terms which are no longer accessible, thrown into forms which are no longer applicable. Since then mankind has moved forward on the current of eternal Time and the same problem has to be approached from a new starting-point.
  10:By this Yoga we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. Therefore the Shastra of our Yoga must provide for an infinite liberty in the receptive human soul. A free adaptability in the manner and type of the individual's acceptance of the Universal and Transcendent into himself is the right condition for the full spiritual life in man. Vivekananda, pointing out that the unity of all religions must necessarily express itself by an increasing richness of variety in its forms, said once that the perfect state of that essential unity would come when each man had his own religion, when not bound by sect or traditional form he followed the free self-adaptation of his nature in its relations with the Supreme. So also one may say that the perfection of the integral Yoga will come when each mall is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.

1.01 - The King of the Wood, #The Golden Bough, #James George Frazer, #Occultism
  background of Forest showing black and jagged against a lowering and
  stormy sky, the sighing of the wind in the branches, the rustle of
  --
  divinities shared her Forest sanctuary. One was Egeria, the nymph of
  the clear water which, bubbling from the basaltic rocks, used to
  --
  Virbius, in the depth of the Italian Forest. There he reigned a
  king, and there he dedicated a precinct to Diana. He had a comely

1.01 - THE OPPOSITES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [3] Another favourite theriomorphic image is that of the two birds or two dragons, one of them winged, the other wingless. This allegory comes from an ancient text, De Chemia Senioris antiquissimi philosophi libellus.11 The wingless bird or dragon prevents the other from flying. They stand for Sol and Luna, brother and sister, who are united by means of the art.12 In Lambspringks Symbols13 they appear as the astrological Fishes which, swimming in opposite directions, symbolize the spirit / soul polarity. The water they swim in is mare nostrum (our sea) and is interpreted as the body.14 The fishes are without bones and cortex.15 From them is produced a mare immensum, which is the aqua permanens (permanent water). Another symbol is the stag and unicorn meeting in the Forest.16 The stag signifies the soul, the unicorn spirit, and the Forest the body. The next two pictures in Lambspringks Symbols show the lion and lioness,17 or the wolf and dog, the latter two fighting; they too symbolize soul and spirit. In Figure VII the opposites are symbolized by two birds in a wood, one fledged, the other unfledged. Whereas in the earlier pictures the conflict seems to be between spirit and soul, the two birds signify the conflict between spirit and body, and in Figure VIII the two birds fighting do in fact represent that conflict, as the caption shows. The opposition between spirit and soul is due to the latter having a very fine substance. It is more akin to the hylical body and is densior et crassior (denser and grosser) than the spirit.
  [4] The elevation of the human figure to a king or a divinity, and on the other hand its representation in subhuman, theriomorphic form, are indications of the transconscious character of the pairs of opposites. They do not belong to the ego-personality but are supraordinate to it. The ego-personality occupies an intermediate position, like the anima inter bona et mala sita (soul placed between good and evil). The pairs of opposites constitute the phenomenology of the paradoxical self, mans totality. That is why their symbolism makes use of cosmic expressions like coelum / terra.18 The intensity of the conflict is expressed in symbols like fire and water,19 height and depth,20 life and death.21

1.01 - To Watanabe Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  Good deeds, no matter how many you perform, need no repentance. But evil deeds, even minor ones, are a cause of endless regret and heartache. According to what is written in the sutras, even if a person erects a pagoda twenty yojanas in height, adorns it with the seven precious gems, and enshrines Buddha relics in it, so that every arhat in the world comes to revere it, the arising in his mind of even a single angry thought becomes a fire that will at once turn into a great, all-consuming conflagration. The fires of wrath and anger consume entire Forests of merit and virtue.
  Until now, your mother could not devote herself to good works because from the time you were born she lavished her every moment on you, caring for you and seeing that you were provided with everything necessary for your upbringing. If she did find time to enter the family altar room, the sutras and dharanis she recited were always dedicated to your good health and long life, without a thought for her own karmic future, and heedless of her own physical exhaustion. Now, having retired in recent years from her former busy life, she has time to spend quietly on Buddhist devotions-but you come around, hatching your malicious schemes to frustrate and upset her, spreading silly rumors at the yearend cleaning, thinking up ways to anger her at the busy year-end season. What a bitterly cruel thing to do.

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Of sunlit leaves upon this Forest verge. .||157.40||
   All that I was before, I am to thee still. .||157.41||

1.02 - BOOK THE SECOND, #Metamorphoses, #Ovid, #Poetry
  That in soft murmurs through the Forest flow'd,
  And a smooth bed of shining gravel show'd.
  --
  Fierce at the chase, and in the Forest bold;
  When, as he beat the woods in quest of prey,

1.02 - Fire over the Earth, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  I know we cannot Forestall, still less dictate to
  The Mass on the World 15

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  capacity to see the Forest, though not yet differentiating between the types of trees. Before we truly master
  something novel (which means, before we can effectively limit its indeterminate significance to something
  --
  maternal pain, grief and loss, deep water, and the dark woods; the fountain in the Forest (water and woods
  in their alternative aspect), by contrast, brings to mind sanctuary, peace, rebirth, and replenishment.
  --
  the dark and the animal of the Forest are the same, because they are both unfamiliar because they both
  inhibit ongoing behavior, when they make their appearance; because they both cause fear. Metaphor links
  --
  The Forest
  Barbarian Lands
  --
  parents. She is the branches that claw at the night traveler, in the depths of the Forest. She is the terrible
  force that motivates the commission of atrocity planned rape and painful slaughter during the waging of
  --
  depths, the wide-eyed creature of the deep Forests, the cry of the unknown animal, the claws of the grizzly
  and the smile of the criminally insane. The Great and Terrible Mother stars in every horror movie, every

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  buries himself in a Forest pleasure will follow him there.
  Another man, wherever he goes, pain follows him, everything

1.02 - Substance Is Eternal, #Of The Nature Of Things, #Lucretius, #Poetry
  With Forest-crackling blasts. Thus on they rave
  With uproar shrill and ominous moan. The winds,

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
  In the other story, a man walking in a Forest met
  with a starving lion (it seems that there were lions in

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  morass and desert and Forest, hostile masses to conquer a
  work such as, I am certain, none else had to do before us. 1

1.02 - The Great Process, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  But how could we possibly know the secret of that which now seems an undefined and disturbing nonself, possibly even destructive of what we so concretely know as self, we who are at the end of this mental circle, in this age of the servants of the ego and ambiguous enjoyments of a little thinking self?... Actually, the path is made by walking it, as in a Forest. There is no path, it does not exist: it has to be made. And once we have walked a few feet, apparently in the dark, we will realize that our groping steps led to a first clearing, and that we were all the while guided, even in our darkest stumblings, by an infallible Hand that has already directed our millipede meanderings. For, in fact, the goal we pursue is already within; it is an eternal Goal. It is a Future that is millions of years old and as young as a newborn child. It is opening its eyes to everything, constantly staring in wonderment. To find It is to enter constant wonder, a new birth of the world at each instant.
  But at least we have signposts to help us take these first steps, and if we pose questions about man's future (not pose questions in the sense of a theoretician spinning his vain web and adding one idea to another only to inflate the same old story, but in the sense of a sailor plotting his course, because there is a channel to go through even as the sea crashes against the reefs), we will perhaps discover a few clues by studying the old animal circle, when we were still only the future of the ape.
  An animal is simple. It is wholly contained in its claws, its prey, its senses, in the northerly wind that raises the imperceptible scent of rain and the image of a deer in the tall grass. And when it is not in motion, it is perfectly still, without a quiver of doubt about the past or anticipation of the future. It does exactly what is needed, at the moment it is needed. And as for the rest, it is in harmony with the universal rhythm. But when the first great apes began to emerge from their Forests, something had already changed. They cast a less direct look at the world: the past already had a weight and the future its worries they were engaged in the first act of introspection, which we know well, with its burden of pain and error. What seemed such a futile and vain exercise in terms of simian efficiency has become the cornerstone of our towering mental edifice; everything, even Einstein, was contained in that simple and totally superfluous exercise. And at the edge of another Forest, made of concrete and titanium, we may be standing before an identical, even more stupendous mystery, and no less superfluous, as we stop for a second amid the rush of things, this time not to reflect but to cast a mute look, as if blinded, at this thinking and speculating and suffering and struggling first person. We thus raise a strange new antenna, quite meaningless and seemingly pointing at nothing, yet it holds the secret of the next cycle, and marvels next to which the splendid twentieth-century rockets are like clumsy children's toys. We are engaged in the introspection of the second kind; we are knocking at the door of the unknown of the third circle, holding the thread of the Great Process.
  The secrets are simple, as we have said. Unfortunately the mind has seized this one, as it seizes everything, and has pressed it into the service of its mental, vital or spiritual ego. It has discovered certain powers of meditation or concentration, more refined energies, higher mental planes that were like the divine source of our existence, lights that were not from the moon or stars, more direct and almost superhuman faculties it has climbed the ladder of consciousness but all that only served to sublimate and rarefy a rare human elite; sublimate it so much, in fact, that there did not seem to be any other issue to this climb than an ultimate leap out of the dualities and into the changeless peace of eternal truths. A few souls were saved, possibly, while the earth went on its dark course, increasingly dark. And what should have been the earth's secret became heaven's. The most frightful schism of all time was accomplished, the bleakest duality was imprinted on the heart of the earth. And the very ones who should have been humankind's supreme unifiers became its dividers, the Founding Fathers of atheism, materialism and all the other isms that struggle for our world. The earth, duped, had no other recourse but to believe exclusively in herself and her own strength.

1.02 - Where I Lived, and What I Lived For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The only house I had been the owner of before, if I except a boat, was a tent, which I used occasionally when making excursions in the summer, and this is still rolled up in my garret; but the boat, after passing from hand to hand, has gone down the stream of time. With this more substantial shelter about me, I had made some progress toward settling in the world. This frame, so slightly clad, was a sort of crystallization around me, and reacted on the builder. It was suggestive somewhat as a picture in outlines. I did not need to go outdoors to take the air, for the atmosphere within had lost none of its freshness. It was not so much within doors as behind a door where I sat, even in the rainiest weather. The Harivansa says, An abode without birds is like a meat without seasoning. Such was not my abode, for I found myself suddenly neighbor to the birds; not by having imprisoned one, but having caged myself near them. I was not only nearer to some of those which commonly frequent the garden and the orchard, but to those wilder and more thrilling songsters of the Forest which never, or rarely, serenade a villager,the wood-thrush, the veery, the scarlet tanager, the field-sparrow, the whippoorwill, and many others.
  I was seated by the shore of a small pond, about a mile and a half south of the village of Concord and somewhat higher than it, in the midst of an extensive wood between that town and Lincoln, and about two miles south of that our only field known to fame, Concord Battle
  --
  Entertainments. If we respected only what is inevitable and has a right to be, music and poetry would resound along the streets. When we are unhurried and wise, we perceive that only great and worthy things have any permanent and absolute existence,that petty fears and petty pleasures are but the shadow of the reality. This is always exhilarating and sublime. By closing the eyes and slumbering, and consenting to be deceived by shows, men establish and confirm their daily life of routine and habit everywhere, which still is built on purely illusory foundations. Children, who play life, discern its true law and relations more clearly than men, who fail to live it worthily, but who think that they are wiser by experience, that is, by failure. I have read in a Hindoo book, that there was a kings son, who, being expelled in infancy from his native city, was brought up by a Forester, and, growing up to maturity in that state, imagined himself to belong to the barbarous race with which he lived. One of his fathers ministers having discovered him, revealed to him what he was, and the misconception of his character was removed, and he knew himself to be a prince. So soul, continues the Hindoo philosopher, from the circumstances in which it is placed, mistakes its own character, until the truth is revealed to it by some holy teacher, and then it knows itself to be _Brahme_. I perceive that we inhabitants of New England live this mean life that we do because our vision does not penetrate the surface of things. We think that that _is_ which _appears_ to be.
  If a man should walk through this town and see only the reality, where, think you, would the Mill-dam go to? If he should give us an account of the realities he beheld there, we should not recognize the place in his description. Look at a meeting-house, or a court-house, or a jail, or a shop, or a dwelling-house, and say what that thing really is before a true gaze, and they would all go to pieces in your account of them. Men esteem truth remote, in the outskirts of the system, behind the farthest star, before Adam and after the last man. In eternity there is indeed something true and sublime. But all these times and places and occasions are now and here. God himself culminates in the present moment, and will never be more divine in the lapse of all the ages. And we are enabled to apprehend at all what is sublime and noble only by the perpetual instilling and drenching of the reality that surrounds us. The universe constantly and obediently answers to our conceptions; whether we travel fast or slow, the track is laid for us.

10.36 - Cling to Truth, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Life Divine is the life of Truth. It is based on Truth, it is Truth, body and substanceTruth absolute, pure and simple. But it may be asked as we are actually in the ignorant and half-ignorant consciousness, in a world of almost total falsehood, is it not necessary, is it not inescapable for us to accept the falsehood for the moment, in order to be able to work in the world and succeed? We have to live in an environment and move in it; if we try to go against it openly, how can we do it practically? As individuals we are infinitesimal particles and the mass of the whole will bear us down each one of us and crush us out of existence. Truth is all right, but the approach to it needs to be cautious and careful. If falsehood is clever we too have to be clever. In a game where success is the aim, diplomacy and strategy are not outlawed. You have to accept certain terms of your enemy in order that certain terms of yours might be accepted. You can move to success in this mixed world only through a process of give and take. An absolute saintly attitude is not a thing of practical politics. That is why, to keep their truth unsullied, the ancients abandoned this field of practical politics, retired to the Forest or into the cosy laps of the hills.
   Beware, this is the voice of the adversary trying to tempt you by confusing your mind. The path is straight and narrow, it is not wide and comfortable and strewn with roses. To find the Truth, to live the Truth we must begin by finding it in its purity and living it. As is the start, so is the end. Our steadfastness, our faithfulness must be unalloyed, our sincerity of utmost purity. It is Truth alone that leads to Truth, a compromise or semblance leads only to the untruth. Your diplomacy or duplicity may bring you the coveted result or it may not; but surely it will put a layer of soot upon your soul, push you back one step more into your inconscience. And if you continue you may become the biggest success in the eyes of the world, but your soul will be nowhere, leaving behind perhaps only a hopeless sob in a wilderness. Has not the Mother said, "Even if there is a particle of falsehood in your expression In your word or in your acthow can you hope to express the Supreme Truth?" Remember also the words of Sri Aurobindo: "Do not imagine that truth and falsehood, light and darkness, surrender and selfishness can be allowed to dwell together in a house consecrated to the Divine. The transformation must be integral, and integral therefore the rejection of all that withstands it."1

1.03 - A Parable, #The Lotus Sutra, #Anonymous, #Various
  O Bhagavat! While I was dwelling alone under Forest trees, whether sitting or walking, I was constantly thinking this: Since we have also realized the true nature of the Dharma, why has the Tathgata tried to save us with the teachings of the inferior vehicle?
  The fault is ours, not the Bhagavats. Why is this? If we had waited for your explanation about the way to achieve highest, complete enlightenment, we certainly would have been able to save ourselves by means of the
  --
  In mountain valleys or under Forest trees,
  Whether I was sitting or walking,
  --
  And dwells at ease in the Forest.
  Now this triple world is my property

1.03 - A Sapphire Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
  Amid the western ocean lies a little island valued for its valuable Forests.
  One radiant summer's day, a young girl is walking slowly in the shade of the wonderful trees. Her name is Liane and she is fair among women; her li the body sways gracefully beneath light garments, her face, whose delicate skin seems paler for her carmine lips, is crowned with a heavy coil of hair so golden that it shines; and her eyes, like two deep doors opening on limitless blue, light up her features with their intellectual radiance.
  --
  Suddenly a bird's song rings out clear and joyful; all uneasiness vanishes. Liane knows that the Forest is friendly - if there are beings in the trees, they cannot wish her harm. She is seized by an emotion of great sweetness, all appears beautiful and good to her, and tears come to her eyes. Never has her hope been so ardent at the thought of the beloved stranger; it seems to her that the trees quivering in the breeze, the moss rustling beneath her feet, the bird renewing its melody - all speak to her of the One whom she awaits. At the idea that perhaps she is going to meet him she stops short, trembling, pressing her hands against her beating heart, her eyes closed to savour to the full the exquisite emotion; and now the sensation grows more and more intense until it is so precise that Liane opens her eyes, sure of a presence. Oh, wonder of wonders! He is there, he, he in truth as she has seen him in her dream ... more handsome than men usually are. - It was Meotha.
  With a look they have recognised each other; with a look they have told each other of the long waiting and the supreme joy of rediscovery; for they have known each other in a distant past, now they are sure of it.
  She places her hand in the hand he offers her, and together, silent in a silence filled with thoughts exchanged, they wend their way through the Forest. Before them appears the sea, calm and green beneath a happy sun. A great ship sways gently near the shore.
  Meekly, trustingly, Liane follows Meotha into the boat which awaits them, drawn up on the sand. Two strong oarsmen put it to sea and soon bring them alongside the vessel.
  --
  "I was waiting for you, and now that you have come, I have followed you without question. We are made for each other. I feel it, I know it, and I know also that now and forever you will be my happiness and my protection. But I loved my island birthplace with its beautiful Forests, and I would like to know to what shore you are taking me."
  "I have sought you throughout the world, and now that I have found you, I have taken your hand without asking you anything, for in your eyes I saw that you expected me. From this moment and forever, my beloved shall be all to me; and if I have made her leave her little wooded isle, it is to lead her as a queen to her kingdom, the only land on earth that is in harmony, the only nation that is worthy of Her."

1.03 - Bloodstream Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  night, be they palaces or carriages, Forested parks or lakeside
  pavilions. Don't conceive any delight for such things. They're all

1.03 - BOOK THE THIRD, #Metamorphoses, #Ovid, #Poetry
  Bears down the Forest in his boist'rous course.
  Cadmus gave back, and on the lion's spoil
  --
  (The Forest echo'd with their piercing cries).
  Then in a huddle round their Goddess prest:
  --
  Amidst the waves a sudden Forest rears
  Its verdant head, and a new Spring appears.

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    1. O Fire, thou art born with thy lights, flaming out on us in thy effulgence; thou art born from the waters and around the stone, thou art born from the Forests and born from the plants of the earth. Pure art thou in thy birth, O Master of man and his race.
    2. O Fire, thine are the call and the offering, thine the purification and the order of the sacrifice, thine the lustration; thou art the fire-bringer for the seeker of the Truth. The annunciation is thine, thou becomest the pilgrim-rite:1 thou art the priest of the Word and the master of the house in our home.
  --
    4. Delightful is his growth as if one's own increase, rapturous is his vision as he gallops burning on his way. He darts about his tongue mid the growths of the Forest and tosses his mane like a chariot courser.
    5. When my thoughts enjoying him chant his mightiness, he shapes hue of kind as if to our desire. He awakes to knowledge in men that have the ecstasy by the rich diversity of his light; old and outworn he grows young again and again.
    6. Like one who thirsts he lifts his light on the Forests; his roar is like the cry of waters on their path, he neighs like a chariot war-horse. Black is his trail, burning his heat; he is full of rapture and awakes to knowledge: he is like Father Heaven smiling with his starry spaces.
    7. He starts on his journey to burn through all wide earth and moves like a beast that wanders at will and has no keeper; Fire with his blazing light and his black affliction assails the dry trunks with his heat as if he tasted the vastness.

1.03 - Questions and Answers, #Book of Certitude, #unset, #Zen
  ANSWER: Many Tablets were revealed and dispatched in their original form without being checked and reviewed. Consequently, as bidden, they were again read out in the Holy Presence, and brought into conformity with the grammatical conventions of the people in order to Forestall the cavils of opponents of the Cause. Another reason for this practice is that the new style inaugurated by the Herald, may the souls of all else but Him be offered up for His sake, was seen to be marked by substantial latitude in adherence to the rules of grammar; sacred verses therefore were then revealed in a style which is for the most part in conformity with current usage for ease of understanding and concision of expression.
  58. QUESTION: Concerning the blessed verse, "When travelling, if ye should stop and rest in some safe spot, perform ye ... a single prostration in place of each unsaid Obligatory Prayer": is this compensation for the Obligatory Prayer missed by reason of insecure circumstances, or is obligatory prayer completely suspended during travel, and doth the prostration take its place?

1.03 - Supernatural Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  chief Forester who was a good friend of my father." (Wilhelm Stekel, Die
  Sprache des Traumes, pp. 70-71.) "All dreams," Dr. Stekel observes, "have a

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  into the Forest; for no snake will bite him for some days
  afterwards. If a South Slavonian has a mind to pilfer and steal at

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  Just as a lion struts in mountain Forests, our pride dwells in the environment of wrong views about the nature of the I or self. Whereas the I
  is dependent, we grasp at it as existing independent of all other factors. This
  --
  It has the power to burn down Forests of goodness:
  The re of angerplease protect us from this danger!
  --
  have been cultivated with great effort over a long period of time. Like a raging Forest re, anger begins with a tiny spark and, fueled by the wind of inappropriate attention that focuses on and exaggerates the negative qualities of
  someone or something, anger ares up. Blazing, it produces tumult in our

1.03 - The Sunlit Path, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  We had no need of silence, of a well-insulated room, of keeping life's tentacles at a distance. On the contrary, the tighter they grasp and try to suffocate us, the more deafened we are by all that racket of life, and the more it burns inside, the hotter it is, the greater the need to be that and only that, that other vibrating thing without which we cannot live or brea the forgetting it even for a second is to fall into total suffocation. We are treading the sunlit path amidst the world's darkness inside, outside, it's all the same, alone or in a crowd we are forever safe, nothing and nobody can take that away from us! We carry our secret royalty everywhere we go, moving ahead gropingly within another geography, which gradually reveals secret harbors and unexpected fjords and continents of peace and glimpses of unknown seas reverberating with the echo of a vaster life. There is no more wanting or not wanting in us, no more compulsion to acquire this or that, no struggle to live or become or know: we are borne by another rhythm that has its spontaneous knowledge, its clear life, its unforeseeable will and lightning effectiveness. A different kingdom begins to open up to us; we cast another look at the world, still a little blind and unknowing, but insightful, as if pregnant with a reality yet unborn, made wide by a knowledge still unformulated, a still shy wonderment. Perhaps we are like that brother ape of not so long ago who looked at his Forest with a strange look, at his mates who ran and climbed and hunted so well but were not aware of the clear little vibration, the odd marvel, the sudden stillness that seemed to sunder the dark clouds and stretch far, far away, into a vastness vibrating with creative possibilities.

1.03 - The Tale of the Alchemist Who Sold His Soul, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  We could believe that, from his earliest youth (this was the meaning of the portrait with adolescent features, which could at the same time allude also to the elixir of long life) he had had no other passion (the fountain remained nevertheless an amorous symbol) save the manipulation of the elements, and for years he had waited to see the yellow king of the mineral world precipitate in the depths of his cauldron. And in this quest he had finally sought the counsel and aid of those women sometimes encountered in Forests, experts in philters and magic potions, devoted to the arts of witchcraft and foretelling the future (like the woman he indicated, with superstitious reverence, as The Popess).
  The card that came next, The Emperor, could naturally refer to a prophecy of the Forest witch: You will become the most powerful man in the world.
  It would hardly have been surprising if our alchemist had got a swelled head, expecting any day an extraordinary change in the course of his life. This event must have been indicated in the following card, which was the enigmatic First Arcanum, sometimes known as The Juggler, in which some see a charlatan or magician performing his tricks.

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  "Ahh! They are plausible, all too plausible. The trouble is, having not yet broken free of that indestructible adamantine cage, they wander ever deeper into a Forest of thorn, acknowledging a thief as their own son. It is because of this that the great master Ch'ang-sha said, 'The reason practicers fail to attain the Way is because they confound the ordinary working of their minds for truth. Although that has been the source of birth and death from the beginning of time, the fools insist on calling it their "original self."' They are like Temple Supervisor Tse before he visited master Fa-yen, like
  Chen Tien-hsiung before his encounter with Huang-lung.5
  --
  Cold Forest, a selection of quotations from Zen texts he made for students that was first published in
  1769 by Trei. z In Detailed Study of the Fundamental Principles of the Five Houses of Zen (Goke sansh yro

1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Go forward. A wood-cutter once entered a Forest to gather wood. A brahmachari said to him, 'Go forward.' He obeyed the injunction and discovered some sandalwood trees.
  After a few days he reflected, 'The holy man asked me to go forward. He didn't tell me to stop here.' So he went forward and found a silver-mine. After a few days he went still farther and discovered a gold-mine, and next, mines of diamonds and precious stones.

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In this delicately comic parable Chaos is Nature in the state of wu-weinon-assertion or equilibrium. Shu and Hu are the living images of those busy persons who thought they would improve on Nature by turning dry prairies into wheat fields, and produced deserts; who proudly proclaimed the Conquest of the Air, and then discovered that they had defeated civilization; who chopped down vast Forests to provide the newsprint demanded by that universal literacy which was to make the world safe for intelligence and democracy, and got wholesale erosion, pulp magazines and the organs of Fascist, Communist, capitalist and nationalist propaganda. In brief, Shu and Hu are devotees of the apocalyptic religion of Inevitable Progress, and their creed is that the Kingdom of Heaven is outside you, and in the future. Chuang Tzu, on the other hand, like all good Taoists, has no desire to bully Nature into subserving ill-considered temporal ends, at variance with the final end of men as formulated in the Perennial Philosophy. His wish is to work with Nature, so as to produce material and social conditions in which individuals may realize Tao on every level from the physiological up to the spiritual.
  Compared with that of the Taoists and Far Eastern Buddhists, the Christian attitude towards Nature has been curiously insensitive and often downright domineering and violent. Taking their cue from an unfortunate remark in Genesis, Catholic moralists have regarded animals as mere things which men do right to exploit for their own ends. Like landscape painting, the humanitarian movement in Europe was an almost completely secular affair. In the Far East both were essentially religious.

1.04 - Magic and Religion, #The Golden Bough, #James George Frazer, #Occultism
  abundance, the high hills to be clothed with Forests, the bubbling
  springs to rise under the rocks in the valleys, and green pastures

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  great elder, for the edification of the others, pretended to get angry with him in church, and ordered him to be sent out before the time. Knowing that he was innocent of what the pastor accused him, when we were alone I began to plead the cause of the bursar before the great man. But the wise director said: And I too know, Father, that he is not guilty, but just as it would be a pity and wrong to snatch bread from the mouth of a starving child, so too the director of souls does harm both to himself and to the ascetic if he does not give him frequent opportunities to obtain crowns such as the superior considers he merits at every hour by bearing insults, dishonour, contempt or mockery. For three very serious wrongs are done: first, the director himself is deprived of the rewards which he would receive for corrections and punishments; secondly, the director acts unjustly when by virtue of that one person he could have brought profit to others, but does not do so; and thirdly, the most serious harm is that often the very people who seem to be most hard-working and patient, if left for a time without blame or reproach from the superior as people confirmed in virtue, lose the meekness and patience they previously had. For even land that is good and fruitful and fertile, if left without the water of dishonour, can revert to Forest and produce the thorns of vanity, cowardice and audacity. Knowing this, that great Apostle sent word to Timothy: Keep at it, reprove, rebuke them in season and out of season.1
  I disputed the matter with that true director, and reminded him of the infirmity of our race, and that the undeserved, or perhaps not undeserved, punishment may make many break away from the flock. Again that temple of wisdom said: A soul attached to the shepherd with love and faith for Christs sake will not leave him even if it were at the price of his blood, and especially if he has received through him the healing of his wounds, for he remembers him who says: Neither angels, nor principalities, nor powers, nor any other creature can separate us from the love of Christ.2 But if the soul is not attached, bound and devoted to the shepherd in this way, then I wonder if such a man is not living in this place in vain, for he is united to the shepherd by a hypocritical and false obedience. And truly this great man is not deceived, but he has directed, led to perfection and offered to Christ unblemished sacrifices.

1.04 - Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  My house was on the side of a hill, immediately on the edge of the larger wood, in the midst of a young Forest of pitch pines and hickories, and half a dozen rods from the pond, to which a narrow footpath led down the hill. In my front yard grew the strawberry, blackberry, and life-everlasting, johnswort and goldenrod, shrub-oaks and sand-cherry, blueberry and groundnut. Near the end of May, the sand-cherry (_Cerasus pumila_,) adorned the sides of the path with its delicate flowers arranged in umbels cylindrically about its short stems, which last, in the fall, weighed down with good sized and handsome cherries, fell over in wreaths like rays on every side. I tasted them out of compliment to Nature, though they were scarcely palatable. The sumach (_Rhus glabra_,) grew luxuriantly about the house, pushing up through the embankment which I had made, and growing five or six feet the first season. Its broad pinnate tropical leaf was pleasant though strange to look on. The large buds, suddenly pushing out late in the spring from dry sticks which had seemed to be dead, developed themselves as by magic into graceful green and tender boughs, an inch in diameter; and sometimes, as I sat at my window, so heedlessly did they grow and tax their weak joints, I heard a fresh and tender bough suddenly fall like a fan to the ground, when there was not a breath of air stirring, broken off by its own weight. In August, the large masses of berries, which, when in flower, had attracted many wild bees, gradually assumed their bright velvety crimson hue, and by their weight again bent down and broke the tender limbs.
  As I sit at my window this summer afternoon, hawks are circling about my clearing; the tantivy of wild pigeons, flying by twos and threes athwart my view, or perching restless on the white-pine boughs behind my house, gives a voice to the air; a fishhawk dimples the glassy surface of the pond and brings up a fish; a mink steals out of the marsh before my door and seizes a frog by the shore; the sedge is bending under the weight of the reed-birds flitting hither and thither; and for the last half hour I have heard the rattle of railroad cars, now dying away and then reviving like the beat of a partridge, conveying travellers from Boston to the country. For I did not live so out of the world as that boy who, as I hear, was put out to a farmer in the east part of the town, but ere long ran away and came home again, quite down at the heel and homesick. He had never seen such a dull and out-of-the-way place; the folks were all gone off; why, you couldnt even hear the whistle! I doubt if there is such a place in
  --
  Pacific is awakened by his voice; but its shrill sound never roused me from my slumbers. I kept neither dog, cat, cow, pig, nor hens, so that you would have said there was a deficiency of domestic sounds; neither the churn, nor the spinning wheel, nor even the singing of the kettle, nor the hissing of the urn, nor children crying, to comfort one. An old-fashioned man would have lost his senses or died of ennui before this. Not even rats in the wall, for they were starved out, or rather were never baited in,only squirrels on the roof and under the floor, a whippoorwill on the ridge pole, a blue-jay screaming beneath the window, a hare or woodchuck under the house, a screech-owl or a cat-owl behind it, a flock of wild geese or a laughing loon on the pond, and a fox to bark in the night. Not even a lark or an oriole, those mild plantation birds, ever visited my clearing. No cockerels to crow nor hens to cackle in the yard. No yard! but unfenced Nature reaching up to your very sills. A young Forest growing up under your meadows, and wild sumachs and blackberry vines breaking through into your cellar; sturdy pitch pines rubbing and creaking against the shingles for want of room, their roots reaching quite under the house. Instead of a scuttle or a blind blown off in the gale,a pine tree snapped off or torn up by the roots behind your house for fuel. Instead of no path to the front-yard gate in the Great Snow,no gate,no front-yard, and no path to the civilized world!

1.04 - Te Shan Carrying His Bundle, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  said, "There is one among you with teeth like a Forest of
  swords and a mouth like a bowl of bloodi even if you hit him

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  for his final battle. He enters a vast Forest (the spiritual home of the unknown), placed himself at the foot of
  a pipal tree, and resolves to remain immobile in that place until he attains awakening.

1.04 - The Crossing of the First Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  With unguents prepared from Forest roots they can anoint and
  render themselves invisible. They like to dance or tickle people
  to death who wander alone into the Forest, and anyone who acci
  dentally chances upon their invisible dancing parties dies. On
  --
  yond that point the entire Forest is one mass of water; it rains all
  the time; the hollows are full of water; everywhere are lakes
  --
  father, the king. On the way he came to a certain Forest. People
  at the mouth of the Forest warned him. "Sir prince, do not enter
  this Forest," they said; "an ogre lives here, named Sticky-hair; he
  kills every man he sees."
  --
  entered the Forest just the same. When he reached the heart of
  it, the ogre showed himself. The ogre had increased his stature
  --
  said he, "I knew what I was about when I entered this Forest.
  You would do well to be careful about attacking me; for with an
  --
  When I entered this Forest infested by you, I took no account of
  DEPARTURE
  bows and suchlike weapons; when I entered this Forest, I took
  account only of myself. Now I am going to beat you and pound
  --
  parted from the Forest, and at the mouth of the Forest told his
  story to human beings; then went his way.

1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
  But still were passing onward through the Forest,
  The Forest, say I, of thick-crowded ghosts.
  Not very far as yet our way had gone

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   personification of the earth. There is also the Norse Vidar, whose name indicates that he is the imperishable nature of the world, likened to the immensity of the indestructible Forests, and like the Greek Pan he is the representative of the silent, secret, and peaceful groves. Anderson, again, implies that Vidar is the eternal, wild, original nature, the god of imperishable matter. Saturn, an early Italian god, is an earth deity too, he having taught the people agri- culture, suppressed their savagery, and introduced them to civilization.
  In connection with (a), however, we have Sebek, the crocodile god, signifying the grossest form of matter, and such correspondences as Assafcetida and all evil odours, and the Hindu Tamo-gunam, the quality of slothfulness and inertia.

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
  mountain, a lake, or a Forest.
   HONORED BY: the powerful beings mentioned above

1.05 - BOOK THE FIFTH, #Metamorphoses, #Ovid, #Poetry
  None lov'd like me the Forest to explore,
  To pitch the toils, and drive the bristled boar.

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  sandalwood Forest of Sosaling in India where pure
  beings can meet her.
  --
  nearby Forest, the great yogi Virupa was dwelling. The
  yoginis who served him often visited the market and

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Our present economic, social and international arrangements are based, in large measure, upon organized lovelessness. We begin by lacking charity towards Nature, so that instead of trying to co-operate with Tao or the Logos on the inanimate and subhuman levels, we try to dominate and exploit, we waste the earths mineral resources, ruin its soil, ravage its Forests, pour filth into its rivers and poisonous fumes into its air. From lovelessness in relation to Nature we advance to lovelessness in relation to arta lovelessness so extreme that we have effectively killed all the fundamental or useful arts and set up various kinds of mass production by machines in their place. And of course this lovelessness in regard to art is at the same time a lovelessness in regard to the human beings who have to perform the fool-proof and grace-proof tasks imposed by our mechanical art-surrogates and by the interminable paper work connected with mass production and mass distribution. With mass-production and mass-distribution go mass-financing, and the three have conspired to expropriate ever-increasing numbers of small owners of land and productive equipment, thus reducing the sum of freedom among the majority and increasing the power of a minority to exercise a coercive control over the lives of their fellows. This coercively controlling minority is composed of private capitalists or governmental bureaucrats or of both classes of bosses acting in collaborationand, of course, the coercive and therefore essentially loveless nature of the control remains the same, whether the bosses call themselves company directors or civil servants. The only difference between these two kinds of oligarchical rulers is that the first derive more of their power from wealth than from position within a conventionally respected hierarchy, while the second derive more power from position than from wealth. Upon this fairly uniform groundwork of loveless relationships are imposed others, which vary widely from one society to another, according to local conditions and local habits of thought and feeling. Here are a few examples: contempt and exploitation of coloured minorities living among white majorities, or of coloured majorities governed by minorities of white imperialists; hatred of Jews, Catholics, Free Masons or of any other minority whose language, habits, appearance or religion happens to differ from those of the local majority. And the crowning superstructure of uncharity is the organized lovelessness of the relations between state and sovereign statea lovelessness that expresses itself in the axiomatic assumption that it is right and natural for national organizations to behave like thieves and murderers, armed to the teeth and ready, at the first favourable opportunity, to steal and kill. (Just how axiomatic is this assumption about the nature of nationhood is shown by the history of Central America. So long as the arbitrarily delimited territories of Central America were called provinces of the Spanish colonial empire, there was peace between their inhabitants. But early in the nineteenth century the various administrative districts of the Spanish empire broke from their allegiance to the mother country and decided to become nations on the European model. Result: they immediately went to war with one another. Why? Because, by definition, a sovereign national state is an organization that has the right and duty to coerce its members to steal and kill on the largest possible scale.)
  Lead us not into temptation must be the guiding principle of all social organization, and the temptations to be guarded against and, so far as possible, eliminated by means of appropriate economic and political arrangements are temptations against charity, that is to say, against the disinterested love of God, Nature and man. First, the dissemination and general acceptance of any form of the Perennial Philosophy will do something to preserve men and women from the temptation to idolatrous worship of things in timechurch-worship, state-worship, revolutionary future-worship, humanistic self-worship, all of them essentially and necessarily opposed to charity. Next come decentralization, widespread private ownership of land and the means of production on a small scale, discouragement of monopoly by state or corporation, division of economic and political power (the only guarantee, as Lord Acton was never tired of insisting, of civil liberty under law). These social rearrangements would do much to prevent ambitious individuals, organizations and governments from being led into the temptation of behaving tyrannously; while co-operatives, democratically controlled professional organizations and town meetings would deliver the masses of the people from the temptation of making their decentralized individualism too rugged. But of course none of these intrinsically desirable reforms can possibly be carried out, so long as it is thought right and natural that sovereign states should prepare to make war on one another. For modern war cannot be waged except by countries with an over-developed capital goods industry; countries in which economic power is wielded either by the state or by a few monopolistic corporations which it is easy to tax and, if necessary, temporarily to nationalize; countries where the labouring masses, being without property, are rootless, easily transferable from one place to another, highly regimented by factory discipline. Any decentralized society of free, uncoerced small owners, with a properly balanced economy must, in a war-making world such as ours, be at the mercy of one whose production is highly mechanized and centralized, whose people are without property and therefore easily coercible, and whose economy is lop-sided. This is why the one desire of industrially undeveloped countries like Mexico and China is to become like Germany, or England, or the United States. So long as the organized lovelessness of war and preparation for war remains, there can be no mitigation, on any large, nation-wide or world-wide scale, of the organized lovelessness of our economic and political relationships. War and preparation for war are standing temptations to make the present bad, God-eclipsing arrangements of society progressively worse as technology becomes progressively more efficient.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  fundamentals, I do so only in order to Forestall certain wrong
  impressions which might be occasioned by what I have said,

1.05 - Hymns of Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    7. The cry of him is like the voice of ordaining Heaven;1 he is the shining Bull that bellows aloud in the growths of the Forest. He goes with his light and his race and his running and fills Earth and Heaven with his riches; they are like wives happy in their spouse.
    8. He flashes like the lightning with his own proper strengths, his own founding and helpful illuminations. As if heaven's craftsman he has fashioned the army of the Life-Gods and lightens ablaze in his exultant speed.
  --
    1. Man turns with a new sacrifice to the Son of Force when he desires the Way and the guard. He arrives in his journeyings to the heavenly priest of the call, the priest shining with light, but black is his march through the Forests he tears.
    2. He grows white and thunderous, he stands in a luminous world; he is most young with his imperishable clamouring fires. This is he that makes pure and is full of his multitudes and, even as he devours, goes after the things that are many, the things that are wide.
    3. O Fire, thy lights range wind-impelled on every side, pure as thou art pure. Many things they violate and break in their rashness and enjoy the Forests of their pleasure, heavenly lights, seers of the ninefold ray.
    4. O Fire of the burning purities, pure and flaming-bright are these thy horses that loosed to the gallop raze the earth. Then wide is thy wandering and its light shines far as it drives them up to the dappled Mother s heights.
    5. Then the tongue of the Bull leaps constantly like the thunderbolt loosed of the God who fights for the herds of the Light. The destruction of Fire is like the charge of a hero; he is terrible and irresistible, he hews the Forests asunder.
    6. Thou hast spread out the earthly speed-ranges by thy light and the violence of thy mighty scourge. Repel by thy forceful powers all dangerous things; turn to conquer those who would conquer us, shatter our confronters.
  --
    3. A splendour in the Forest, most brilliant-forceful is the speed of his journeying; he is like a whip on the path and ever he grows and blazes. He is like a smelter who does hurt to none; he is the Immortal who wakes of himself to knowledge: he cannot be turned from his way mid the growths of the earth.
    4. Fire, the knower of all things born, is hymned by our paeans in the house as if in one that walks on the way. He feeds on the Tree and conquers by our will like a war-horse; this shining Bull is adored by us with sacrifice like a father.

1.05 - On painstaking and true repentance which constitute the life of the holy convicts; and about the prison., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  O Judge, open! We have shut ourselves out by our sins. Open to us. Others would say: Only show the light of Thy face, and we shall be saved.1 Another again: Give light to the humble sitting in darkness and in the shadow of death;2 and another: Let Thy mercies speedily Forestall us, O Lord;3 we have perished, we have despaired; for we have utterly fallen away. Some would say: Will the Lord ever again show the light of His face to us?4 Others: Will our soul pass through the insupportable debt?5 Another said: Will the Lord at last be moved to mercy for us?6 Shall we ever hear Him say to us who are in unending bonds, Come forth,7 and to us who are in the hell of repentance, Be forgiven? I our cry reached the ears of the Lord?
  They all used to sit with the sight of death unceasingly before their eyes and say: How will it be with us? What will be our sentence? What kind of end shall we have? Will there be a reprieve for us? Will there be forgiveness for those in darkness, the humble, the convicted? Is our prayer powerful enough to enter before the Lord? Or has it not been deservedly rejected, deemed worthless and shameful? And if it did reach the Lord, how much of the Divine favour would it gain there? What success would it have? What profit would it bring? What power would it have? Coming from foul lips and bodies, it would not have great power. And so, would it reconcile us with the Judge completely or only in partonly to the extent of half our sores? Because they really are tremendous, calling for much sweat and labour. Have our guardian angels drawn nearer to us, or are they still far from us? And until they come nearer to us, all our labours are futile and useless. For our prayer has not the power of access nor the wings of purity to reach the Lord unless our angels approach us and take it and bring it to the Lord.

1.05 - Qualifications of the Aspirant and the Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  In regard to the teacher, we must see that he knows the spirit of the scriptures. The whole world reads Bibles, Vedas, and Korans; but they are all only words, syntax, etymology, philology, the dry bones of religion. The teacher who deals too much in words and allows the mind to be carried away by the force of words loses the spirit. It is the knowledge of the spirit of the scriptures alone that constitutes the true religious teacher. The network of the words of the scriptures is like a huge Forest in which the human mind often loses itself and finds no way out.
   "The network of words is a big Forest; it is the cause of a curious wandering of the mind." "The various methods of joining words, the various methods of speaking in beautiful language, the various methods of explaining the diction of the scriptures are only for the disputations and enjoyment of the learned, they do not conduce to the development of spiritual perception"
   Those who employ such methods to impart religion to others are only desirous to show off their learning, so that the world may praise them as great scholars. You will find that no one of the great teachers of the world ever went into these various explanations of the text; there is with them no attempt at "text-torturing", no eternal playing upon the meaning of words and their roots. Yet they nobly taught, while others who have nothing to teach have taken up a word sometimes and written a three-volume book on its origin, on the man who used it first, and on what that man was accustomed to eat, and how long he slept, and so on.

1.05 - Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  When I return to my house I find that visitors have been there and left their cards, either a bunch of flowers, or a wreath of evergreen, or a name in pencil on a yellow walnut leaf or a chip. They who come rarely to the woods take some little piece of the Forest into their hands to play with by the way, which they leave, either intentionally or accidentally. One has peeled a willow wand, woven it into a ring, and dropped it on my table. I could always tell if visitors had called in my absence, either by the bended twigs or grass, or the print of their shoes, and generally of what sex or age or quality they were by some slight trace left, as a flower dropped, or a bunch of grass plucked and thrown away, even as far off as the railroad, half a mile distant, or by the lingering odor of a cigar or pipe. Nay, I was frequently notified of the passage of a traveller along the highway sixty rods off by the scent of his pipe.
  There is commonly sufficient space about us. Our horizon is never quite at our elbows. The thick wood is not just at our door, nor the pond, but somewhat is always clearing, familiar and worn by us, appropriated and fenced in some way, and reclaimed from Nature. For what reason have
  I this vast range and circuit, some square miles of unfrequented Forest, for my privacy, abandoned to me by men? My nearest neighbor is a mile distant, and no house is visible from any place but the hill-tops within half a mile of my own. I have my horizon bounded by woods all to myself; a distant view of the railroad where it touches the pond on the one hand, and of the fence which skirts the woodl and road on the other. But for the most part it is as solitary where I live as on the prairies. It is as much Asia or Africa as New England. I have, as it were, my own sun and moon and stars, and a little world all to myself. At night there was never a traveller passed my house, or knocked at my door, more than if I were the first or last man; unless it were in the spring, when at long intervals some came from the village to fish for pouts,they plainly fished much more in the Walden
  Pond of their own natures, and baited their hooks with darkness,but they soon retreated, usually with light baskets, and left the world to darkness and to me, and the black kernel of the night was never profaned by any human neighborhood. I believe that men are generally still a little afraid of the dark, though the witches are all hung, and

1.05 - The Belly of the Whale, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  stomach, "she saw large Forests and great rivers, and many high
  5 6

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  knight leaves on his quest, individually. Each knight enters the Forest, to begin his search, at the point that
  looks darkest to him.
  --
  (watery abyss, cavern, Forest, island, castle, etc.) can one find the treasure hard to attain (jewel, virgin,
  life-potion, victory over death).640 Jung ends his commentary:
  --
  branches (or the leaves, or the cells that make up the leaves, or the Forest, for that matter). Roger Brown, following
  Wittgensteins lead, demonstrated that objects have their basic levels their levels of resolution, essentially, that
  --
  in a war of winds that stripped the Forests bare,
  ripped off whole boughs and blew them helter skelter

1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism
  to retire from the village into the Forest. Here for a space of
  time, which might vary, according to different doctors of the law,
  --
  not touch it at all. The Indian lives out in the Forest, and even
  when it rains he may not take shelter; the Javanese and the Toradja

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Bondage is of the mind, and freedom is also of the mind. A man is free if he constantly thinks: 'I am a free soul. How can I be bound, whether I live in the world or in the Forest? I am a child of God, the King of Kings. Who can bind me?' If bitten by a snake, a man may get rid of its venom by saying emphatically, 'There is no poison in me.' In the same way, by repeating with grit and determination, 'I am not bound, I am free', one really becomes so-one really becomes free.
  "Once someone gave me a book of the Christians. I asked him to read it to me. It talked about nothing but sin. (To Keshab) Sin is the only thing one hears of at your Brahmo Samaj, too. The wretch who constantly says, 'I am bound, I am bound' only succeeds in being bound. He who says day and night, 'I am a sinner, I am a sinner'

1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Still there were others who dreamt of melting the heart of Hitler by non-violence. Sri Aurobindo remarked that his heart could be melted in only one way, by bombing it out of existence! Speaking about non-violence Sri Aurobindo told us in a talk on 28th October, 1940: "Gandhi has been Forestalled in non-violence in Poland. The Polish (the Jews?) adopted non-violence against the Nazis and do you know the result? The Polish lady who is Ravindra's[1] friend wrote to Gandhi the account of the German oppression against the non-violent people. She cites 3 or 4 instances: 1) About 300 school-boys refused to salute Hitler. The result was that they were taken before their parents and shot down in their presence, 2) Some school-girls were taken to the soldiers' barracks and molested by them till they all died....
  Such is the outcome of non-violence towards Nazism. I hope Gandhi does not want all that to happen in India. Perhaps he will say that the Poles have no love in their heart for the Germans."

1.06 - BOOK THE SIXTH, #Metamorphoses, #Ovid, #Poetry
  And in his mind Forestalls the blissful joy:
  Her circling arms a scene of lust inspire,

1.06 - Confutation Of Other Philosophers, #Of The Nature Of Things, #Lucretius, #Poetry
  They start the conflagrations in the Forests.
  Whereas if flame, already fashioned, lay
  Stored up within the Forests, then the fires
  Could not for any time be kept unseen,

1.06 - Hymns of Parashara, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  sisters. He devours the earth's Forests as a king his enemies.
  When driven by the breath of the wind he ranges around the
  --
  clings to the Forests: he is like a cow with her milk. He is
  pure-bright and wide is his lustre.
  --
  1. He is the conqueror in the Forests; in mortals he is a friend:
  he chooses inspiration as a king an unaging councillor. He
  --
  2. He is the child of the waters, the child of the Forests, the child
  of things stable and the child of things that move. Even in

1.06 - The Breaking of the Limits, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  To tell the truth, they do not reveal themselves easily because they are too simple. It takes tireless experimenting, looking, observing, and above all above all looking at the microscopic. We imagine that the great primates of the past that were uncertainly progressing toward manhood must have discovered the secret of the other state gradually, in thousands of little split seconds, when they noticed that the mysterious little vibration that came between them and their mechanical act had the power to make their gesture and the result of their gesture different: a nonmaterial principle was surreptitiously starting to change matter and the laws of tree climbing. And, we further image, they were perhaps eventually struck by the insignificance of the movement that triggered such formidable consequences (which is why it escaped them for so long; it was too simple): It never concerned itself with big things, the great affairs of apes, but with minuscule gestures, the chance pebble one picks up on the edge of the path and holds a moment in one's palm, the ray of sun playing on one young sapling among millions of other identical but vain saplings in the Forest. But that sapling and that pebble are looked at differently. And everything is in that difference.
  Therefore, nothing is too small for the seeker of the new world; the slightest fluctuation of the inner vibratory state is carefully noted, along with the gesture that accompanies it, the circumstance that springs up or the face that passes. But we did say vibration: thoughts have very little to do with this; they belong to the old mental acrobatics and are about as consequential for the new consciousness as tree climbing was for the first thought. It is more like a change of inner coloration, a play of fleeting shadows and sudden sunshine, of lightness and heaviness, a minute alteration of the rhythm sharp jolts or leisurely flowings, abrupt pressures that compel our attention, sudden breaks in the clouds, moments of malaise, inexplicable sinkings. Nothing is useless; there are no vain saplings in the Forest, no nuisances, nothing to discard, no unhappy circumstances, no adverse locations, no untimely encounters, no unfortunate accidents everything is good for the seeker of the new world, everything is his field of study.... It almost seems as though everything were given to him so he could learn the trade. Thus, the seeker begins to put his finger on the first rule of the passage: Everything is part of it. Everything points in that direction! There is no nuisance, no foes, no obstacles, no accidents, no negative things everything is supremely positive, gives us signs, invites us to the discovery. There are no insignificant things, only moments of unconsciousness. There are no contrary circumstances, only wrong attitudes.
  But, then, what is the attitude that brings the new consciousness, the look that makes a difference? The attitude is simple, we have said: one must first have severed all ties with the machine and live in the expanse behind. We say behind, but to tell the truth we do not know whether there is front, back, top or bottom; it is only a distance from ourselves, the old shadow, a sort of position both above and behind, as if that shadow were only part of a picture among many other things we looked at but who does the looking, where is the Self that looks?... It is indeed a strange self, which is not myself. It feels as if myself were no longer inside the body, hanging in the center of the mental and vital spider web, but as if the body were inside myself, along with many other things. And as the disconnection from the machinery grows more absolute, this self seems even to extend outward, to touch many other points, apparently capable of living in many different places, without any concern for distance, as if it no longer depended on the sense organs and could, perhaps, live innumerably, here or there, depending on where the beam is focused.... It is an innumerable self.
  --
  And it is true that the world starts changing before our eyes and that nothing is insignificant anymore, nothing is separate from the rest. We witness a great, total birth. Our simple look has strange extensions, our little gesture a reverberating echo. But here again, it is a timid birth; it is more like scattered little hints of birth. The seeker stops and stares at a scattering of little outbreaks, of happenings with no apparent connection, a little like the ancient hominid staring at a pliant branch here and a vine and a piece of flint over there before tying them into a bow and felling his prey in full career. He does not know the connections they almost have to be invented. But our inventions are only a discovery of what is already there, like the river and the vine in the Forest. A new world is a discovery of new connections. Now, ours is the age of introspection of the second kind, when the invention, the true invention, is no longer one that will bring two material objects together by means of the subtle phenomenon of thought, but one that will be able to bring together that same matter and the subtler phenomenon of a second degree of consciousness, silent and without thought. The task of our age is no longer to perfect matter through matter, to enlarge matter by adding more matter to it we are already suffocating under the monstrous plethora which fetters us and which, at bottom, is only an improvement of the ape's technique but to transform matter through that subtler power, or rather, perhaps, to make it reveal its own innate power of truth.
  It is difficult to choose examples from those thousands of microscopic little experiences which one hardly knows whether to call experiences, coincidences or imaginations. Yet they keep cropping up, insisting, as if an invisible finger of light were guiding our steps, checking this gesture, exerting a subtle pressure on one point or another, until we understand then the pressure is lifted and we move on to another point, which seems to come back again and again with the same obstinacy. An experience is a thousand experiences unaware of themselves. There is no recipe, no instruction sheet; the only way is to walk, stumble, walk more, until, all of a sudden, there is a little ah! which fills a thousand gaps at once.

1.06 - Yun Men's Every Day is a Good Day, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  sword Forests and knife mountains with a shout.
  Because of his compassion, at this point Hsueh Tou feared

1.07 - BOOK THE SEVENTH, #Metamorphoses, #Ovid, #Poetry
  Make Forests dance, and trembling mountains come,
  Like malefactors, to receive their doom;
  --
  With Forest-boughs, and vervain these she crown'd;
  Then delves a double trench in lower ground,

1.07 - Raja-Yoga in Brief, #Raja-Yoga, #Swami Vivkenanda, #unset
  There was a great god-sage called Nrada. Just as there are sages among mankind, great Yogis, so there are great Yogis among the gods. Narada was a good Yogi, and very great. He travelled everywhere. One day he was passing through a Forest, and saw a man who had been meditating until the white ants had built a huge mound round his body so long had he been sitting in that position. He said to Narada, "Where are you going?" Narada replied, "I am going to heaven." "Then ask God when He will be merciful to me; when I shall attain freedom." Further on Narada saw another man. He was jumping about, singing, dancing, and said, "Oh, Narada, where are you going?" His voice and his gestures were wild. Narada said, "I am going to heaven." "Then, ask when I shall be free." Narada went on. In the course of time he came again by the same road, and there was the man who had been meditating with the ant-hill round him. He said, "Oh, Narada, did you ask the Lord about me?" "Oh, yes." "What did He say?" "The Lord told me that you would attain freedom in four more births." Then the man began to weep and wail, and said, "I have meditated until an ant-hill has grown around me, and I have four more births yet!" Narada went to the other man. "Did you ask my question?" "Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as there are on that tree, so many times, you shall be born, and then you shall attain freedom." The man began to dance for joy, and said, "I shall have freedom after such a short time!" A voice came, "My child, you will have freedom this minute." That was the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the highest result.

1.07 - Savitri, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  In a huge Forest where the listening Night
  Heard lonely voices, and in the large hush

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances. We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval Forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration, - Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. His imagination, his religious aspirations may hold that end before him; but when his reason asserts itself, rejecting imagination and transcendent intuition, he puts it by as a brilliant superstition contrary to the hard facts of the material universe. It becomes then only his inspiring vision of the impossible. All that is possible is a conditioned, limited and precarious knowledge, happiness, power and good.
  9:Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error. Its view, its aim is not that of a passage from a greater to a lesser error, but it supposes a positive, pre-existent Truth towards which through the dualities of right knowledge and wrong knowledge we can progressively move. If our reason has not the same instinctive certitude with regard to the other aspirations of humanity, it is because it lacks the same essential illumination inherent in its own positive activity. We can just conceive of a positive or absolute realisation of happiness, because the heart to which that instinct for happiness belongs has its own form of certitude, is capable of faith, and because our minds can envisage the elimination of unsatisfied want which is the apparent cause of suffering. But how shall we conceive of the elimination of pain from nervous sensation or of death from the life of the body? Yet the rejection of pain is a sovereign instinct of the sensations, the rejection of death a dominant claim inherent in the essence of our vitality. But these things present themselves to our reason as instinctive aspirations, not as realisable potentialities.

1.07 - The Fire of the New World, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  This new materialism has a most powerful microscope: a ray of truth that does not stop at any appearance but travels far, far, everywhere, capturing the same frequency of truth in all things, all beings, under all the masks or scrambling interferences. It has an infallible telescope: a look of truth that meets itself everywhere and knows, because it is what it touches. But that truth has first to be unscrambled in ourselves before it can be unscrambled everywhere; if the medium is clear, everything is clear. As we have said, man has a self of fire in the center of his being, a little flame, a pure cry of being under the ruins of the machine. This fire is the one that clarifies. This fire is the one that sees. For it is a fire of truth in the center of the being, and there is one and the same Fire everywhere, in all beings and all things and all movements of the world and the stars, in this pebble beside the path and that winged seed wafted by the wind. Five thousand years ago the Vedic Rishis were already singing its praises: O Fire, that splendour of thine, which is in heaven and which is in the earth and in growths and its waters... is a brilliant ocean of light in which is divine vision...9 He is the child of the waters, the child of the Forests, the child of things stable and the child of things that move. Even in the stone he is there for man, he is there in the middle of his house...10 O Fire... thou art the navel-knot of the earths and their inhabitants.11 That fire the Rishis had discovered five thousand years before the scientists they had found it even in water. They called it the third fire, the one that is neither in the flame nor in lightning: saura agni, the solar fire,12 the sun in darkness.13 And they found it solely by the power of direct vision of Truth, without instruments, solely by the knowledge of their own inner Fire from the like to the like. While through their microscopes the scientists have only discovered the material support the atom of that fundamental Fire which is at the heart of things and the beginning of the worlds. They have found the effect, not the cause. And because they have found only the effect, the scientists do not have the true mastery, or the key to transforming matter our matter and making it yield the real miracle that is the goal of all evolution, the point of otherness that will open the door to a new world.
  It is this Fire that is the power of the worlds, the original igniter of evolution, the force in the rock, the force in the seed, the force in the middle of the house. This is the lever, the seer, the one that can break the circle and all the circles of our successive thralldoms material, animal, vital and mental. No species, even pushed to its extreme of efficiency and intelligence and light, has the power to transcend its own limits not the chameleon, not the ape, not man by the fiat of its improved chromosomes alone. It is only this Fire that can. This is the point of otherness, the supreme moment of imagination that sets fire to the old limits, as one day a similar supreme moment of imagination lit one and the same fire in the heart of the worlds and cast that solar seed upon the waters of time, and all those waves, those circles around it, to help it grow better, until each rootlet, each branch and twig of the great efflorescence is able to attain its own infinite, delivered by its very greatness.

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "I felt very badly when I heard of the boy's passing away. He was a pupil in a school and he used to come here. He would often say to me that he couldn't enjoy worldly life. He had lived with some relatives in the western provinces and at that time used to meditate in solitude, in the meadows, hills, and Forests. He told me he had visions of many divine forms.
  "Perhaps this was his last birth. He must have finished most of his duties in his previous birth. The little that had been left undone was perhaps finished in this one.
  "One must admit the existence of tendencies inherited from previous births. There is a story about a man who practised the sava-sadhana.l He worshipped the Divine Mother in a deep Forest. First he saw many terrible visions. Finally a tiger attacked and killed him. Another man, happening to pass and seeing the approach of the tiger, had climbed a tree. Afterwards he got down and found all the arrangements for worship at hand. He performed some purifying ceremonies and seated himself on the corpse. No sooner had he done a little japa than the Divine Mother appeared before him and said: 'My child, I am very much pleased with you. Accept a boon from Me.' He bowed low at the Lotus Feet of the Goddess and said: 'May I ask You one question, Mother? I am speechless with amazement at Your action. The other man worked so hard to get the ingredients for Your worship and tried to propitiate You for such a long time, but You didn't condescend to show him Your favour. And I, who don't know anything of worship, who have done nothing, who have neither devotion nor knowledge nor love, and who haven't practised any austerities, am receiving so much of Your grace.' The Divine Mother said with a laugh: 'My child, you don't remember your previous births. For many births you tried to propitiate Me through austerities. As a result of those austerities all these things have come to hand, and you have been blessed with My Vision. Now ask Me your boon.'
  Suicide after the vision of God

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Zens use of almost comic extravagance to emphasize the philosophic truths it regarded as most important is well illustrated in the first of the extracts cited above. We are not intended seriously to imagine that an Avatar preaches in order to play a practical joke on the human race. But meanwhile what the author has succeeded in doing is to startle us out of our habitual complacency about the home-made verbal universe in which we normally do most of our living. Words are not facts, and still less are they the primordial Fact. If we take them too seriously, we shall lose our way in a Forest of entangling briars. But if, on the contrary, we dont take them seriously enough, we shall remain unaware that there is a way to lose or a goal to be reached. If the Enlightened did not preach, there would be no deliverance for anyone. But because human minds and human languages are what they are, this necessary and indispensable preaching is beset with dangers. The history of all the religions is similar in one important respect; some of their adherents are enlightened and delivered, because they have chosen to react appropriately to the words which the founders have let fall; others achieve a partial salvation by reacting with partial appropriateness; yet others harm themselves and their fellows by reacting with a total inappropriatenessei ther ignoring the words altogether or, more often, taking them too seriously and treating them as though they were identical with the Fact to which they refer.
  That words are at once indispensable and, in many cases, fatal has been recognized by all the exponents of the Perennial Philosophy. Thus, Jesus spoke of himself as bringing into the world something even worse than briarsa sword. St. Paul distinguished between the letter that kills and the spirit that gives life. And throughout the centuries that followed, the masters of Christian spirituality have found it necessary to harp again and again upon a theme which has never been outdated because homo loquax, the talking animal, is still as navely delighted by his chief accomplishment, still as helplessly the victim of his own words, as he was when the Tower of Babel was being built. Recent years have seen the publication of numerous works on semantics and of an ocean of nationalistic, racialistic and militaristic propaganda. Never have so many capable writers warned mankind against the dangers of wrong speech and never have words been used more recklessly by politicians or taken more seriously by the public. The fact is surely proof enough that, under changing forms, the old problems remain what they always wereurgent, unsolved and, to all appearances, insoluble.

1.08 - BOOK THE EIGHTH, #Metamorphoses, #Ovid, #Poetry
  There stood a Forest on a mountain's brow,
  Which over-look'd the shaded plains below.
  --
  The Forest echoes to the crackling sound;
  Shout the fierce youth, and clamours ring around.
  --
  And wasted Forests into ashes turns,
  Grows more voracious, as the more it preys,

1.08 - Departmental Kings of Nature, #The Golden Bough, #James George Frazer, #Occultism
  was three miles off from his Forest sanctuary by the lake shore. If
  he reigned, it was not in the city, but in the greenwood. Again his
  --
  the kinsmen of the deceased magician flee to the Forest and hide
  themselves, for fear of being elevated to the invidious dignity
  --
  of nature. But it is a far cry to Italy from the Forests of Cambodia
  and the sources of the Nile. And though Kings of Rain, Water, and

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  solutions which violently Forestall natural development and are forced on
  mankind are equally questionable. The facts of nature cannot in the long

1.08 - Sri Aurobindos Descent into Death, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
   Forest more than a virgin Forest. 21 (Perhaps she was not al-
  lowed to know because she her body had to do the job. It

1.08 - The Change of Vision, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  This change of vision is not spectacular or immediate; it is produced by small drops of a new outlook one hardly knows is a new outlook. One walks right past it, perhaps not unlike the caveman who walks past a gold nugget, glances at it because it glitters, and throws it away. Gold? What use is gold? We have to walk by the same futile point again and again, which does glitter a little and has a special something about it, before we understand that gold is gold we have to invent gold; we have to invent the whole world and find what is already there. The difficulty is not in discovering hidden secrets but in discovering the visible, and that unsuspected gold in the midst of banality actually, there is no banality; there is only unconsciousness. There is an age-old habit of looking at the world in relation to our needs and with respect to ourselves, like the logger in the Forest who sees rosewood and only rosewood. Some measure of eccentricity is necessary to make the discovery. And in the end we realize that that eccentricity is the first step to a truer centricity and the key to a whole new set of relations. Our Forest becomes stocked with a variety of unknown trees, and everything is a discovery. We have also been biased by what we could call the visionary's tradition. It has always seemed that the privileged among men were the ones who had visions, who could see our everyday grayness in pink and green and blue, see apparitions and supernatural phenomena a sort of supercinema one enjoys free of charge in the privacy of one's own room by pressing the psychic button. And that is all very well, there's nothing to say, but experience shows that this sort of vision changes absolutely nothing. Tomorrow millions of men could be given the power of vision by a stroke of grace, and they would turn on their little psychic television again and again; they would see gods laden with gold (and perhaps a few hells more in accord with their natural affinities), flowers more magnificent than any rose (and a scattering of awesome serpents), flying or haloed beings (but devils imitate halos very well, they are more showy than the gods, they like tinsel), landscapes of dream, sumptuous fruits, crystal dwellings but in the end, after the hundredth time, they would be as bored as before and leap avidly at the six-o'clock news. Something is sorely wanting in all that supernatural fireworks. And, to tell the truth, that something is everything. If our natural does not become truer, no amount of supernatural will remedy it; if our inner dwelling is ugly, no miraculous crystal will ever brighten our day, no fruit will ever quench our thirst. Unless Paradise is established on earth, it will never be anywhere. For we take ourselves everywhere we go, even into death, and so long as this stupid second is not filled with heaven, no eternity will ever be lit with any star. The transmutation must take place in the body and in everyday life; otherwise no gold will ever glitter, here or anywhere else, for ages of ages. What matters is not to see in pink or green or gold, but to see the truth of the world, which is so much more marvelous than any paradise, artificial or not, because the earth, this very small earth among millions of planets, is the experimental site where the supreme Truth of all the worlds has chosen to incarnate in what seems to be its very contradiction, and, by virtue of this very contradiction, to become all-light in darkness, all-breadth in narrowness, immortality in death, and living plenitude in each atom at each instant.
  But we have to collaborate.
  --
  From then on, each thing is, simply and absolutely. We are at that meeting point of being, and we look at the great world, brand new. There is no hope for anything else, no expectation, no regret or desire if it is not there at that moment, it will never be there! Everything is there, the total totality of all possible futures. Water may flow, and the faces and thunder of the world, the costume of the moment, the cry of the passerby, the flying seed. The great kaleidoscope turns and strews beings, events, countries and their kings, and this fleeting second, colors them blue, red or gold, but there is still the same look at the meeting point, the same second and the same thing in different colors, the same beings with their sorrows, with white skin or dark, in this century or another. There is nothing new under the sun, nothing to expect! There is that one little second to delve into, delve into and deepen, to live totally, as if forever and ever; there is that unique thing that passes, that unique being, that speck of pollen or dust, that unique happening in the world. Then everything begins to be filled with such total meaning, to extend and branch out to the four corners of the world, to vibrate with total significance, as if this face, that chance encounter, that passing blue or black hue, this unexpected stumbling or bird feather floating in the wind brought us a message each thing is a message, a sign of our position and the position of the whole. Nothing exists in relation to this little shadow anymore, to its needs, its desires, its expectation of things or people everything is without plus or minus, good or evil, rejection or choice or preference or will of any kind. What could we possibly want? We already have everything, forever. What else is there! Each passing circumstance divulges its keynote, its pure music, its innermost meaning, without addition or subtraction, without false visual color through things and beings we watch one and the same tranquil eternity unfolding. We are in our point of eternity, in a look of truth. We are at that crossroads of being, which, for a moment, seems to open innumerably upon everything. One full little second. Where is the lack, the vain, the missing? Where is the big, the infinite, the useful or useless? We have arrived; we are right in the Thing. There is no more quest for rosewood in the Forest of the great world; everything is rosewood and each thing is the one essence. A kind of warm gold begins to glow everywhere.
  And the seeker has put his finger on the fourth golden rule of the passage: Each second totally and clearly.

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Are we then to conclude that the reverence for the Vedas & the belief in the continued authority of the Vedas is really no more than an ancient superstition or a tradition which has survived its truth? Those who know the working of the human mind, will be loth to hasten to that conclusion. Great masses of men, great nations, great civilisations have an instinct in these matters which seldom misleads them. In spite of forgetfulness, through every misstatement, surviving all cessation of precise understanding, something in them still remembers their origin and holds fast to the vital truth of their being. According to the Europeans, there is a historical truth at the basis of the old persistent tradition, but a historical truth only, a truth of origin, not of present actuality. The Vedas are the early roots of Indian religion, of Indian civilisation; but they have for a long time past ceased to be their present foundation or their intellectual substance. It is rather the Upanishads & the Puranas that are the living Scriptures of mediaeval and modern Hinduism. But if, as we contend, the Upanishads & the Puranas only give us in other language, later symbols, altered forms of thought the same religious truths that we find differently stated in the Rigveda, this shifting of the immediate point of derivation will make no real difference. The waters we drink are the same whether drawn at their clear mountain sources or on their banks in the anchorites Forest or from ghats among the faery temples and fantastic domes of some sacred city.The Hindus belief remains to him unshaken.
  But in the last century a new scholarship has invaded the country, the scholarship of aggressive & victorious Europe, which for the first time denies the intimate connection and the substantial identity of the Vedas & the later Scriptures. We ourselves have made distinctions of Jnanakanda & Karmakanda, Sruti & Smriti, but we have never doubted that all these are branches of a single stock. But our new Western Pandits & authorities tell us that we are in error. All of us from ancient Yajnavalkya to the modern Vaidika have been making a huge millennial mistake. European scholarship applying for the first time the test of a correct philology to these obscure writings has corrected the mistake. It has discovered that the Vedas are of an entirely different character from the rest of our Hindu development. For our development has been Pantheistic or transcendental, philosophical, mystic, devotional, sombre, secretive, centred in the giant names of the Indian Trinity, disengaging itself from sacrifice, moving towards asceticism. The Vedas are naturalistic, realistic, ritualistic, semi-barbarous, a sacrificial worship of material Nature-powers, henotheistic at their highest, Pagan, joyous and self-indulgent. Brahma & Shiva do not exist for the Veda; Vishnu & Rudra are minor, younger & unimportant deities. Many more discoveries of a startling nature, but now familiar to the most ignorant, have been successfully imposed on our intellects. The Vedas, it seems, were not revealed to great & ancient Rishis, but composed by the priests of a small invading Aryan race of agriculturists & warriors, akin to the Greeks & Persians, who encamped, some fifteen hundred years before Christ, in the Panjab.

1.096 - Powers that Accrue in the Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We, as little beginners in the practice of yoga, need not go into these miracles of the magnificent achievements of the great masters. We have to find out how they became masters; that is what is more important. How did Suka become Suka? What was the secret behind it? What was the power of Vasishtha? He could simply stun all the celestial weapons of Visvamitra by a mere wooden stick that he had in front of him. Even the brahmastra would not work before that yogadanda. What is that secret? From where did he get that power? And Bharadvaja simply snapped his fingers and celestials dropped from the skies with golden plates of delicacies and served the millions and millions of soldiers of Bharata, who was in the Forest in search of Rama. Merely a snap of the fingers would do, and celestials start dropping from the skies. From where is all this possible?
  These are very interesting things to hear, of course, though it is very difficult to understand how it is possible. But if we know the science behind it, we can know the rationality behind it. And what is possible for one, what has been possible for one, should be possible for others, also, if the proper technique of meditation is practised.

1.09 - ADVICE TO THE BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  A devotee described the Convocation of Calcutta University, saying that the meeting looked like a Forest of human heads.
  MASTER: "The feeling of the Divine is awakened in me when I see a great crowd of people. Had I seen that meeting, I should have been overwhelmed with spiritual fervour."
  --
  The caged parrot sitting on its perch repeats, 'Rma! Rma!' But let it fly to the Forest and it will squawk in its usual way.
  "Mere possession of money doesn't make a nobleman. One sign of the mansion of a nobleman is that all the rooms are lighted. The poor cannot afford much oil, and consequently cannot have so many lights. This shrine of the body should not be left dark; one should illumine it with the lamp of Wisdom. Lighting the lamp of knowledge in the chamber of your heart, Behold the face of the Mother, Brahman's Embodiment.

1.09 - BOOK THE NINTH, #Metamorphoses, #Ovid, #Poetry
  Oete's wide Forests echo with his cries:
  Now to rip off the deathful robe he tries.
  --
  And with up-rooted Forests strows the plain;
  Now kindling into rage, his hands he rears,
  --
  Fells Oete's Forests on the groaning Earth;
  A pile he builds; to Philoctetes' care

1.09 - Legend of Lakshmi, #Vishnu Purana, #Vyasa, #Hinduism
  kara (Śiva)[1], was wandering over the earth; when be beheld, in the hands of a nymph of air[2], a garland of flowers culled from the trees of heaven, the fragrant odour of which spread throughout the Forest, and enraptured all who dwelt beneath its shade. The sage, who was then possessed by religious phrensy[3], when he beheld that garland, demanded it of the graceful and full-eyed nymph, who, bowing to him reverentially, immediately presented it to him. He, as one frantic, placed the chaplet upon his brow, and thus decorated resumed his path; when he beheld (Indra) the husband of Śacī, the ruler of the three worlds, approach, seated on his infuriated elephant Airāvata, and attended by the gods. The phrensied sage, taking from his head the garland of flowers, amidst which the bees collected ambrosia, threw it to the king of the gods, who caught it, and suspended it on the brow of Airāvata, where it shone like the river Jāhnavī, glittering on the dark summit of the mountain Kailāsa. The elephant, whose eyes were dim with inebriety, and attracted by the smell, took hold of the garland with his trunk, and cast it on the earth. That chief of sages, Durvāsas, was highly incensed at this disrespectful treatment of his gift, and thus angrily addressed the sovereign of the immortals: "Inflated with the intoxication of power, Vāsava, vile of spirit, thou art an idiot not to respect the garland I presented to thee, which was the dwelling of Fortune (Śrī). Thou hast not acknowledged it as a largess; thou hast not bowed thyself before me; thou hast not placed the wreath upon thy head, with thy countenance expanding with delight. Now, fool, for that thou hast not infinitely prized the garland that I gave thee, thy sovereignty over the three worlds shall be subverted. Thou confoundest me, Śakra, with other Brahmans, and hence I have suffered disrespect from thy arrogance: but in like manner as thou hast cast the garland I gave thee down on the ground, so shall thy dominion over the universe be whelmed in ruin. Thou hast offended one whose wrath is dreaded by all created things, king of the gods, even me, by thine excessive pride."
  Descending hastily from his elephant, Mahendra endeavoured to appease the sinless Durvāsas: but to the excuses and prostrations of the thousand-eyed, the Muni answered, "I am not of a compassionate heart, nor is forgiveness congenial to my nature. Other Munis may relent; but know me, Śakra, to be Durvāsas. Thou hast in vain been rendered insolent by Gautama and others; for know me, Indra, to be Durvāsas, whose nature is a stranger to remorse. Thou hast been flattered by Vaśiṣṭha and other tender-hearted saints, whose loud praises (lave made thee so arrogant, that thou hast insulted me. But who is there in the universe that can behold my countenance, dark with frowns, and surrounded by my blazing hair, and not tremble? What need of words? I will not forgive, whatever semblance of humility thou mayest assume."

1.09 - Taras Ultimate Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  takes the shape of the bowl. Another analogy is a Forest and snow: The Forest is the parts, but the snow covers all the parts. It spreads over the parts
  and is more extensive than they are. Sometimes we feel that way about the
  --
  objects like a jungle and a lion, a bowl and yogurt, or a Forest in snow. However, in point 2 we refuted the possibility of the car and its parts being totally
  independent of each other.

1.09 - The Furies and Medusa. The Angel. The City of Dis. The Sixth Circle Heresiarchs., #The Divine Comedy, #Dante Alighieri, #Christianity
  That smites the Forest, and, without restraint,
  The branches rends, beats down, and bears away;

1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism
  era the Hercynian Forest stretched eastward from the Rhine for a
  distance at once vast and unknown; Germans whom Caesar questioned
  --
  solitude, the gloom, the silence of the Forest appear to have made a
  deep impression on his sensitive nature. He declared that he knew
  --
  of Kent, Surrey, and Sussex are remnants of the great Forest of
  Anderida, which once clothed the whole of the south-eastern portion
  --
  another Forest that extended from Hampshire to Devon. In the reign
  of Henry II. the citizens of London still hunted the wild bull and
  --
  Plantagenets the royal Forests were sixty-eight in number. In the
   Forest of Arden it was said that down to modern times a squirrel
  --
  to Italian Forests which have now disappeared. As late as the fourth
  century before our era Rome was divided from central Etruria by the
  dreaded Ciminian Forest, which Livy compares to the woods of
  Germany. No merchant, if we may trust the Roman historian, had ever
  --
  intricacies, led his army into the Forest and, making his way to a
  ridge of the wooded mountains, looked down on the rich Etrurian
  --
  lonely lake of Pheneus; but they are mere fragments of the Forests
  which clothed great tracts in antiquity, and which at a more remote
  --
  height, far out-topping all the other trees of the Forest, are
  regarded with reverence throughout West Africa, from the Senegal to
  --
  of this giant of the Forest goes by the name of Huntin. Trees in
  which he specially dwells--for it is not every silk-cotton tree that
  --
  still believe that Forest-trees are animate, and will not allow an
  incision to be made in the bark without special cause; they have
  --
  the Ilocanes of Luzon cut down trees in the virgin Forest or on the
  mountains, they recite some verses to the following effect: "Be not
  --
  dwell in Forests or in great solitary trees. At full moon the spirit
  comes forth from his lurking-place and roams about. He has a big
  --
  piece of Forest in order to plant rice, they build a tiny house and
  furnish it with tiny clothes and some food and gold. Then they call
  --
  Thus when a man is cutting a road through a Forest and has to fell a
  tall tree which blocks the way, he will not begin to ply his axe
  --
  ordinary house. The intention is to propitiate the Forest-spirits
  who may still be in the timber; they are thus put in good humour and
  --
  upside down at the building of a house; for the Forest-spirit, who
  might still be in the timber, would very naturally resent the
  --
  trees, and, ceasing to be a tree-soul, becomes a Forest god. As soon
  as the tree-spirit is thus in a measure disengaged from each
  --
  of cattle. So they cut down a young pear-tree in the Forest, branch
  it, and carry it home, where it is adored as a divinity. Almost

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Who pressing through the Forest of their thoughts
  Have found the narrow bridges of the gods.

11.03 - Cosmonautics, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Modern science, modern applied science, has brought about and is bringing about more and more a big change in the earth atmosphere. It is not merely the dust and smoke, gases and fumes thrown out by the modern machineries from the earth into the sky that have been increasing ominously in volume, but the less patent vibrations that have been released by advanced scientific projects and experiments and that have been encircling the earth more and more in a tight embrace. A quiet and clean air was such a treasure for human beings; men have always longed for it as a necessity and also as a diversion, and it was so readily available. The saints and sages went up to mountain-tops and into deep Forests and far away into open meadows for a full-breath draught of that heavenly element.
   But now physically, materially, we know that the radio waves and innumerable other cosmic waves have been constantly, ceaselessly hammering, churning the earth-atmosphere all around us. Human bodies are immersed in a real turmoil. They are bathed in a whirlwind constantly. The nerves and tissues are being shaken from within to their very roots throughout one's life, day and night. There is no peace, no tranquillity upon earth; physical and material repose has altogether disappeared. The high hill-tops or mountain-sides do not help any more nor the ocean depths nor any African jungle nor even the Sahara desert.

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  The roots, the causes, the Samskaras being there, they manifest and form the effects. The cause dying down becomes the effect; the effect getting subtler becomes the cause of the next effect. A tree bears a seed, which becomes the cause of another tree, and so on. All our works now are the effects of past Samskaras; again, these works becoming Samskaras will be the causes of future actions, and thus we go on. So this aphorism says that the cause being there, the fruit must come, in the form of species of beings: one will be a man, another an angel, another an animal, another a demon. Then there are different effects of Karma in life. One man lives fifty years, another a hundred, another dies in two years, and never attains maturity; all these differences in life are regulated by past Karma. One man is born, as it were, for pleasure; if he buries himself in a Forest, pleasure will follow him there. Another man, wherever he goes, is followed by pain; everything becomes painful for him. It is the result of their own past. According to the philosophy of the Yogis, all virtuous actions bring pleasure, and all vicious actions bring pain. Any man who does wicked deeds is sure to reap their fruit in the form of pain.
  

1.10 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  No mystery, Your Highness, replied Ching. And yet there is something. When I am about to make such a stand, I guard against any diminution of my vital power. I first reduce my mind to absolute quiescence. Three days in this condition, and I become oblivious of any reward to be gained. Five days, and I become oblivious of any fame to be acquired. Seven days, and I become unconscious of my four limbs and my physical frame. Then, with no thought of the Court present in my mind, my skill becomes concentrated, and all disturbing elements from without are gone. I enter some mountain Forest, I search for a suitable tree. It contains the form required, which is afterwards elaborated. I see the stand in my minds eye, and then set to work. Beyond that there is nothing. I bring my own native capacity into relation with that of the wood. What was suspected to be of supernatural execution in my work was due solely to this.
  Chuang Tzu

1.10 - Relics of Tree Worship in Modern Europe, #The Golden Bough, #James George Frazer, #Occultism
  the Forest, and amid all the wreaths, flags, and inscriptions with
  which it is bedecked, an essential part is the bunch of dark green
  --
  all secrecy, lest others should Forestall them. Leafy branches are
  twined round two hoops, one of which rests on the shoulders of the
  --
  wakes him from his slumber. Is the sleeper the leafless Forest or
  the bare earth of winter? Is the girl who awakens him the fresh

1.10 - THE MASTER WITH THE BRAHMO DEVOTEES (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Let me tell you a story. Once a rich man was passing through a Forest, when three robbers surrounded him and robbed him of all his wealth. After snatching all his possessions from him, one of the robbers said: 'What's the good of keeping the man alive? Kill him.' Saying this, he was about to strike their victim with his sword, when the second robber interrupted and said: 'There's no use in killing him. Let us bind him fast and leave him here. Then he won't be able to tell the police.' Accordingly the robbers tied him with a rope, left him, and went away.
  "After a while the third robber returned to the rich man and said: 'Ah! You're badly hurt, aren't you? Come, I'm going to release you.' The third robber set the man free and led him out of the Forest. When .they came near the highway, the robber said, 'Follow this road and you will reach home easily.' 'But you must come with me too', said the man.
  'You have done so much for me. We shall all be happy to see you at our home.' 'No,'
  --
  "Listen to a story. Once three friends were going through a Forest, when a tiger suddenly appeared before them. 'Brothers,' one of them exclaimed, 'we are lost!' 'Why should you say that?' said the second friend. 'Why should we be lost? Come, let us pray to God.' The third friend said: 'No. Why should we trouble God about it? Come, let us climb this tree.'
  "The friend who said, 'We are lost!' did not know that there is a God who is our Protector. The friend who asked the others to pray to God was a jnani. He was aware that God is the Creator, Preserver, and Destroyer of the world. The third friend, who didn't want to trouble God with prayers and suggested climbing the tree, had ecstatic love of God. It is the very nature of such love that it makes a man think himself stronger than his Beloved. He is always alert lest his Beloved should suffer. The one desire of his life is to keep his Beloved from even being pricked in the foot by a thorn."

11.14 - Our Finest Hour, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The individual seems always to precede the society. What begins in and with the individual is spread abroad and established in wide commonalty. But this individual self-concentration does not mean that one should withdraw from the world and its activities and sit and settle within oneself, apart and aloof. It does not mean while you are in prison, to accept imprisonment, dig a cave there and go into mere meditation. In other words, to find the inner solution it is not necessary to escape from the world, go into the solitude of mountain-tops or into the depths of the Forests, take to the path of total renunciation till you attain perfect siddhi and then turn back and share your light and leading with humanity. Some great souls have done thisBuddha and Christ and Vivekananda. And it is not for every man to try that path in the way they did. But even if the path is not easy, to some extent at least every one of us has to follow it; for we must remember our aim is not easy either. The pioneers have to accept the difficulty of the path. Pursuing the figure of the prison, of the dungeon, we may say, instead of trying to break it down because of the hopelessness of the attempt, or as the alternative: sit down quiet for the inner illumination to come; instead of that one may cut a tunnel under the wall. That should be the nature of our activity in our present situation.
   The new truth, the new capacity you have to acquire in and through the activities of the normal life. It was what Sri Krishna taught to Arjuna. Arjuna was a representative of the common man, Arjuna was thought to be always in the yogic consciousness even while he was engaged in battle.

1.11 - BOOK THE ELEVENTH, #Metamorphoses, #Ovid, #Poetry
  And rooted Forests fly before their rage:
  At once the clashing clouds to battel move,

1.11 - Higher Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Such is oftenest the young mans introduction to the Forest, and the most original part of himself. He goes thither at first as a hunter and fisher, until at last, if he has the seeds of a better life in him, he distinguishes his proper objects, as a poet or naturalist it may be, and leaves the gun and fish-pole behind. The mass of men are still and always young in this respect. In some countries a hunting parson is no uncommon sight. Such a one might make a good shepherds dog, but is far from being the Good Shepherd. I have been surprised to consider that the only obvious employment, except wood-chopping, ice-cutting, or the like business, which ever to my knowledge detained at Walden Pond for a whole half day any of my fellow-citizens, whether fathers or children of the town, with just one exception, was fishing. Commonly they did not think that they were lucky, or well paid for their time, unless they got a long string of fish, though they had the opportunity of seeing the pond all the while. They might go there a thousand times before the sediment of fishing would sink to the bottom and leave their purpose pure; but no doubt such a clarifying process would be going on all the while. The governor and his council faintly remember the pond, for they went a-fishing there when they were boys; but now they are too old and dignified to go a-fishing, and so they know it no more forever.
  Yet even they expect to go to heaven at last. If the legislature regards it, it is chiefly to regulate the number of hooks to be used there; but they know nothing about the hook of hooks with which to angle for the pond itself, impaling the legislature for a bait. Thus, even in civilized communities, the embryo man passes through the hunter stage of development.

1.11 - Oneness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  in a latent, unrevealed state. "He is the child of the waters, the child of the Forests, the child of things stable and the child of things that move.
  Even in the stone he is there." (Rig Veda I.70.2). All is one because all is the One. Did Christ not say, "This is my body, this is my blood," of two most material, most earthly symbols bread and wine to convey that Matter, too, is the body of the One, the blood of God? 147 If He had not been already there in the stone, how would He have come to be in man, through what miraculous intervention? We are the result of an evolution, not of a sequence of arbitrary miracles. All the earth-past is there in [our human nature] . . . the very nature of the human being presupposes a material and a vital stage which prepare his emergence into mind and an animal past which moulded a first element of his complex humanity. And let us not say that this is because material Nature developed by evolution his life and his body and his animal mind, and only afterwards did a soul descend into the form so created . . . for that supposes a gulf between soul and body,

1.11 - WITH THE DEVOTEES AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Come along and follow me into the Forest.'
  "So there can be no fear if the guru's grace descends on one. He will let you know who you are and what your real nature is.
  --
  Master's exhortation to a devotee to go forward Kedar believed in certain queer practices of a religious sect to which he had once belonged. He held the Master's big toe in his hand, believing that in this way the Master's spiritual power would be transmitted to him. As Sri Ramakrishna regained partial consciousness, he said, "Mother, what can he do to me by holding my toe?" Kedar sat humbly with folded hands. Still in an ecstatic mood, the Master said to Kedar: "Your mind is still attracted by 'woman and gold'. What is the use of saying you don't care for it? Go forward. Beyond the Forest of sandalwood there are many more things: mines of silver, gold, diamonds, and other precious stones. Having a glimpse of spirituality, don't think you have attained everything." The Master was again in an ecstatic mood. He said to the Divine Mother, "Mother, take him away." At these words Kedar's throat dried up.
  In a frightened tone he said to Ram, "What is the Master saying?"
  --
  Go forward. The wood-cutter, following the instructions of the holy man, went forward and found in the Forest sandalwood and mines of silver and gold; and going still farther, he found diamonds and other precious stones.
  "The ignorant are like people living in a house with clay walls. There is very little light inside, and they cannot see outside at all. But those who enter the world after attaining the Knowledge of God are like people living in a house made of glass. For them both inside and outside are light. They can see things outside as well as inside.

1.12 - BOOK THE TWELFTH, #Metamorphoses, #Ovid, #Poetry
  With Forest-loads the warrior they invade;
  Othrys, and Pelion soon were void of shade;

1.12 - Dhruva commences a course of religious austerities, #Vishnu Purana, #Vyasa, #Hinduism
  THE prince, having received these instructions, respectfully saluted the sages, and departed from the Forest, fully confiding in the accomplishment of his purposes. He repaired to the holy place, on the banks of the Yamunā, called Madhu or Madhuvana, the grove of Madhu, after the demon of that name, who formerly abided there. Śatrughna (the younger brother of Rāma) having slain the Rākṣas Lavaṇa, the son of Madhu, founded a city on the spot, which was named Mathurā. At this holy shrine, the purifier from all sin, which enjoyed the presence of the sanctifying god of gods, Dhruva performed penance, as enjoined by Marīci and the sages: he contemplated Viṣṇu, the sovereign of all the gods, seated in himself. Whilst his mind was wholly absorbed in meditation, the mighty Hari, identical with all beings and with all natures, (took possession of his heart.) Viṣṇu being thus present in his mind, the earth, the supporter of elemental life, could not sustain the weight of the ascetic. As he stood upon his left foot, one hemisphere bent beneath him; and when he stood upon his right, the other half of the earth sank down. When he touched the earth with his toes, it shook with all its mountains, and the rivers and the seas were troubled, and the gods partook of the universal agitation.
  The celestials called Yāmas, being excessively alarmed, then took counsel with Indra how they should interrupt the devout exercises of Dhruva; and the divine beings termed Kushmāṇḍas, in company with their king, commenced anxious efforts to distract his meditations. One, assuming the semblance of his mother Sunīti, stood weeping before him, and calling in tender accents, "My son, my son, desist from destroying thy strength by this fearful penance. I have gained thee, my son, after much anxious hope: thou canst not have the cruelty to quit me, helpless, alone, and unprotected, on account of the unkindness of my rival. Thou art my only refuge; I have no hope but thou. What hast thou, a child but five years old, to do with rigorous penance? Desist from such fearful practices, that yield no beneficial fruit. First comes the season of youthful pastime; and when that is over, it is the time for study: then succeeds the period of worldly enjoyment; and lastly, that of austere devotion. Thi