classes ::: God, Being, person,
children :::
branches ::: Gods, Gods Night, the Gods

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Gods
object:Deity
object:Deities
class:God
class:Being
class:person

Aditi ::: Infinite Consciousness; Mother of the worlds.; Aditi, infinite Mother of the Gods, comes first;

Agni ::: the godhead of fire, [psychologically]: the divine will perfectly inspired by divine Wisdom, and indeed one with it, which is the active and effective power of the Truth-Consciousness. -- { Agni is the power of conscious Being, called by us will, effective behind the workings of mind and body. Agni is the strong God within (maryah, the strong, the masculine) who puts out his strength against all assailing powers, who forbids inertia, who repels every failing of heart and force, who spurns out all lack of manhood. Agni actualises what otherwise remain as an ineffectual thought or aspiration. ~ Sri Aurobindo, The Secret Of The Veda, }; Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Bharati ::: Bharati or Mahi is the largeness of the Truth-consciousness which, dawning on man's limited mind, brings with it the two sister Puissances; Mahi or Bharati, the vast Word that brings us all things out of the divine source;

Dakshina ::: Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion.

Indra ::: They climb Indra like a ladder. As one mounts peak after peak, there becomes clear the much that has still to be done. Indra brings consciousness of That as the goal.; Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Ila ::: Ila represents dr.s.t.i, the truth-vision; Ila, the strong primal word of the Truth who gives us its active vision;

Krishna ::: Krishna is the immanent Divine, the Divine Presence in everyone and in all things. Thus to see Krishna means to find the inner Godhead, to play with Krishna means to be identified with the inner Godhead and to share in his consciousness. When you achieve this state, you enter immediately into the bliss of the divine play; and the more complete the identification, the more perfect the state. 6 April 1960 ~ The Mother,

Four Aspects of Mother

Mahashakti

Mother

Mitra

Psychic Being?

Rama

Radha

Rudra

Saraswati ::: As Saraswati represents the truth-audition, sruti, which gives the inspired word; Saraswati, its streaming current and the word of its inspiration;

Sarama ::: Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations;

Soul?

Tara





Yidam ::: is a type of deity associated with tantric or Vajrayana Buddhism said to be manifestations of Buddhahood or enlightened mind. During personal meditation (sdhana) practice, the yogi identifies their own form, attributes and mind with those of a yidam for the purpose of transformation.[1] Yidam is sometimes translated by the terms "meditational deity" or "tutelary deity". Examples of yidams include the meditation deities Chakrasamvara, Kalachakra, Hevajra, Yamantaka, and Vajrayogini, all of whom have a distinctive iconography, mandala, mantra, rites of invocation and practice.
  In Vajrayana, the yidam is one of the three roots of the "inner" refuge formula and is also the key element of Deity yoga since the 'deity' in the yoga is the yidam.

Common yidams ::: Some common yidams include Hayagriva, Vajrakilaya (Dorje Phurba), Samputa, Guhyasamaja, Yamantaka, Hevajra, Kurukulla, Cakrasamvara, Vajrayogini, and Kalachakra. Also, other enlightened beings such as the regular forms of the Buddhas, Bodhisattvas, Padmasambhava, certain Dharmapalas, Dakinis, Wealth Deities, and yab-yum representations, among others, can also be practiced as a yidam. Avalokiteshvara, Tara, Manjusri, Hevajra and consort Nairatmya, Heruka-Chakrasamvara and consort Vajravarahi, etc. are frequently chosen as yidams, but any deity of the tantric pantheon may be adopted as such. The yidam is used as a means or a goal of transformation towards full enlightenment. According to certain traditions, the Ishtadevas are considered as the emanation of the adept's own mind.

see also ::: Demons, HGA, Angels, God, Goddess, Genius, Daemon, Yidam, Dakini, Godform,
see also ::: Heavens, the Future, Kingsdoms, the Fashioners,






see also ::: Angels, Daemon, Dakini, Demons, Genius, Goddess, Godform, God, Heavens, HGA, Kingsdoms, the_Fashioners, the_Future, Yidam

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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 [10] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
132
Aditi
Agni
Allah
All_are_seeing_God_always._But_they_do_not_know_it.
Angiras
Archangel
Athena
Being
Bhakti
Bharati
Brahman
Deities
Deity
Deity_Yoga
Divine
Divine_Ananda
Divine_Delight
Divine_Knowledge
Divine_Light
eternal
Everyday_you_are_going_to_read_Savitri
Eyes_of_God
find_the_Divine
For_it_is_in_God_alone...
Freya
Gnosis
God
God_alone
Goddess
Godheads
God_(is)
God_is_the_answer_to_every_question.
God_of
God_(quotes)
God_(quotes_old)
Gods
God.s_Eyes
God.s_Grace
Gods_Night
God_(verbs)
Grace
Guanyin
He
Hermes
Herself
Himself
Holy_Guardian_Angel
How_to_see_God?_To_see_Him_is_to_be_consumed_by_Him.
Ila
Indra
In_the_Joy_of_the_Eternal_sole_and_one.
It_is_by_God's_Grace_that_you_think_of_God!
Itself
Krishna
Light_of_God
Lord
Mahakali
Mahalakshmi
Mahasaraswati
Mahashakti
Maheshwari
Mahi
Many_are_the_names_of_God_and_infinite_are_the_forms_through_which_He_may_be_approached._In_whatever_name_and_form_you_worship_Him,_through_them_you_will_realise_Him.
Names_of_God
Night_of_God
One_who_loves_God_finds_the_object_of_his_love_everywhere.
Only_The_Divine
powers
Psychic_Being
Real-Idea
remembering_God
remembering_God
Rudra
Saraswati
Satchitananda
Shakti
She
Supermind
Tara
Teleological
That
the_Absolute
the_All
the_Beloved
the_Divine_Absolute
the_Divine_Action
the_Divine_All
the_Divine_Ananda
the_Divine_Aspects
the_Divine_Attributes
the_Divine_Beauty
the_Divine_Being
the_Divine_Care
the_Divine_Chariot
the_Divine_Compassion
the_Divine_Consciousness
the_Divine_Consciousness-Force
the_Divine_Contact
the_Divine_Descent
the_Divine_Energy
the_Divine_Eternal
the_Divine_Existence
the_Divine_Fire
the_Divine_Force
the_Divine_Game
the_Divine_Grace
the_Divine_Guide
the_Divine_Hand
the_Divine_Help
the_Divine_Image
the_Divine_Incarnation
the_Divine_Infinity
the_Divine_Influence
the_Divine_Inhabitant
the_Divine_Intent
the_Divine_Knowledge
the_Divine_Law
the_Divine_Life
the_Divine_Love
the_Divine_Man
the_Divine_Manifestation
the_Divine_Mind
the_Divine_Mother
the_Divine_Multiplicity
the_Divine_Mystery
the_Divine_Nature
the_Divine_object
the_Divine_One
the_Divine_Palace
the_Divine_Peace
the_Divine_Perfection
the_Divine_Person
the_Divine_Plan
the_Divine_Play
the_Divine_Potion
the_Divine_Power
the_Divine_Powers
the_Divine_Presence
the_Divine_Principle
the_Divine_Protection
the_Divine_Purity
the_Divine_Purpose
the_Divine_Reality
the_Divine_Relations
the_Divine_Response
the_Divine_Revealation
the_Divine_Satchitananda
the_Divine_Self
the_Divine's_Face
the_Divine_Spirit
the_Divine_Transcendence
the_Divine_Trinity
the_Divine_Truth
the_Divine_Victory
the_Divine_Voice
the_Divine_Will
the_Divine_Wisdom
the_Divine_Woman
the_Divine_Word
the_Divine_Work
the_Divine_Working
Thee
the_Eternal
the_God_object
the_God_of_Computation
the_Immanent
the_Immutable
the_Individual
the_Infinite
The_Infinite_Building
the_Infinite_Building
the_Light
the_Lord
Them
the_Object_of_Knowledge
the_One
The_Path
the_Path
the_Path_of_Devotion
the_Self
the_Spirit
the_Supreme
the_Supreme_Being
the_Supreme_object
the_Transcendent
the_Universe
the_Unknowable
They
The_Yoga_of_Divine_Love
Think_of_the_Divine_alone_and_the_Divine_will_be_with_you.
Thou
Thy
Thyself
To_see_God_is_to_be_God._He_alone_is.
Unknown
Us
Vayu
Virat
We
Whatever_you_do,_always_remember_the_Divine.
Why_God
Yoga
You
SEE ALSO

Angels
Daemon
Dakini
Demons
Genius
Goddess
Godform
God
Heavens
HGA
Kingsdoms
the_Fashioners
the_Future
Yidam

AUTH
Sri_Aurobindo
The_Mother

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Al-Ghazali_on_the_Ninety-nine_Beautiful_Names_of_God
Awaken_the_Giant_Within
Bhagavata_Purana
Bhakti-Yoga
City_of_God
Collected_Poems
Conversations_With_God__An_Uncommon_Dialogue
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Essays_On_The_Gita
Evolution_II
Full_Circle
General_Principles_of_Kabbalah
God_Emptiness_and_the_True_Self
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
josh_books
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Labyrinths
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Magick_Without_Tears
Manual_of_Zen_Buddhism
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
old_bookshelf
On_Belief
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Sermons
Sex_Ecology_Spirituality
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Alchemy_of_Happiness
The_Archetypes_and_the_Collective_Unconscious
The_Bible
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Light
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Golden_Bough
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Imitation_of_Christ
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Nine_Billion_Names_of_God
The_Odyssey
The_Perennial_Philosophy
The_Power_of_Myth
The_Red_Book_-_Liber_Novus
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Toward_the_Future
Vedic_and_Philological_Studies
Words_Of_Long_Ago
Words_Of_The_Mother_III

IN CHAPTERS TITLE
01.10_-_Nicholas_Berdyaev:_God_Made_Human
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.09_-_The_Paradise_of_the_Life-Gods
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.28_-_God_Protects
07.31_-_Images_of_Gods_and_Goddesses
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_Soul_and_God
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
10.29_-_Gods_Debt
1.02_-_On_the_Knowledge_of_God.
1.032_-_Our_Concept_of_God
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.04_-_GOD_IN_THE_WORLD
1.04_-_The_Gods_of_the_Veda
1.05_-_On_the_Love_of_God.
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_Incarnate_Human_Gods
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Laughter_Of_The_Gods
1.12_-_God_Departs
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.17_-_God
1.19_-_GOD_IS_NOT_MOCKED
12.03_-_The_Sorrows_of_God
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.28_-_Need_to_Define_God,_Self,_etc.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.30_-_Do_you_Believe_in_God?
1.3.4.02_-_The_Hour_of_God
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.35_-_Attis_as_a_God_of_Vegetation
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.50_-_Eating_the_God
1.59_-_Killing_the_God_in_Mexico
1.68_-_The_God-Letters
17.03_-_Agni_and_the_Gods
17.06_-_Hymn_of_the_Supreme_Goddess
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1958-08-15_-_Our_relation_with_the_Gods
1967-05-24.2_-_Defining_God
1.bsv_-_The_pot_is_a_God
1.da_-_The_love_of_God,_unutterable_and_perfect
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_The_Other_Gods
1.fs_-_The_Gods_Of_Greece
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_You_Personify_Gods_Message
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jwvg_-_My_Goddess
1.jwvg_-_The_Godlike
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.kbr_-_How_Humble_Is_God
1.kbr_-_What_Kind_Of_God?
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_I_traveled_a_long_way_seeking_God
1.mah_-_To_Reach_God
1.mm_-_Of_the_voices_of_the_Godhead
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.pbs_-_On_Fanny_Godwin
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.rajh_-_God_Pursues_Me_Everywhere
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I_touch_God_in_my_song
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rwe_-_The_Gods_Walk_In_The_Breath_Of_The_Woods
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sfa_-_The_Praises_of_God
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.snk_-_In_Praise_of_the_Goddess
1.stav_-_In_the_Hands_of_God
1.wby_-_Crazy_Jane_On_God
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Mother_Of_God
1.whitman_-_God
1.yby_-_In_Praise_of_God_(from_Avoda)
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.02_-_Meeting_With_the_Goddess
2.08_-_God_in_Power_of_Becoming
2.08_-_The_God_of_Love_is_his_own_proof
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.1.01_-_God_The_One_Reality
21.02_-_Gods_and_Men
2.14_-_The_Unpacking_of_God
2.15_-_On_the_Gods_and_Asuras
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
3.01_-_Fear_of_God
3.03_-_The_Godward_Emotions
3.1.20_-_God
31_Hymns_to_the_Star_Goddess
32.01_-_Where_is_God?
32.07_-_The_God_of_the_Scientist
34.02_-_Hymn_To_All-Gods
4.01_-_The_Presence_of_God_in_the_World
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.1.01.8_-_The_Book_of_the_Gods
5.1.02_-_The_Gods
6.1.04_-_A_Gods_Labour
7.2.06_-_Rose_of_God
7.5.30_-_The_Godhead
7.5.31_-_The_Stone_Goddess
7.6.12_-_The_Mother_of_God
A_God's_Labour
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._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BS_1_-_Introduction_to_the_Idea_of_God
City_of_God_-_BOOK_I
Gods_Script
I._THE_ATTRACTIVE_POWER_OF_GOD

IN CHAPTERS CLASSNAME
2.08_-_ALICE_IN_WONDERLAND
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
Unknown

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.13_-_Letters_to_a_Student
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1956-10-07
0_1957-01-18
0_1957-12-21
0_1958-05-10
0_1958-07-02
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-23
0_1958-07-25a
0_1958-08-09
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-11
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-06-03
0_1959-06-08
0_1959-06-17
0_1960-05-16
0_1960-09-20
0_1960-10-11
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-12-20
0_1960-12-31
0_1961-01-10
0_1961-01-12
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-02-04
0_1961-02-11
0_1961-02-18
0_1961-03-04
0_1961-03-11
0_1961-03-17
0_1961-03-21
0_1961-04-12
0_1961-04-18
0_1961-04-25
0_1961-04-29
0_1961-06-24
0_1961-06-27
0_1961-07-07
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-25
0_1961-10-30
0_1961-11-05
0_1961-11-07
0_1961-12-20
0_1962-01-09
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-27
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-05-22
0_1962-05-24
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-12
0_1962-06-27
0_1962-06-30
0_1962-07-18
0_1962-07-21
0_1962-07-31
0_1962-09-08
0_1962-09-22
0_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-27
0_1962-12-15
0_1962-12-22
0_1962-12-28
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-01-30
0_1963-03-06
0_1963-03-13
0_1963-03-23
0_1963-03-30
0_1963-04-06
0_1963-05-11
0_1963-05-25
0_1963-06-22
0_1963-07-03
0_1963-07-10
0_1963-07-20
0_1963-08-10
0_1963-08-13b
0_1963-08-17
0_1963-08-24
0_1963-09-07
0_1963-09-18
0_1963-09-25
0_1963-09-28
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-11-04
0_1963-11-20
0_1963-12-21
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-25
0_1964-02-05
0_1964-03-07
0_1964-03-25
0_1964-05-28
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-07-31
0_1964-08-11
0_1964-08-29
0_1964-09-16
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-24a
0_1964-10-30
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-28
0_1965-01-12
0_1965-03-03
0_1965-03-06
0_1965-03-20
0_1965-03-24
0_1965-05-08
0_1965-05-29
0_1965-06-09
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-07-21
0_1965-09-25
0_1965-10-13
0_1965-10-16
0_1965-11-13
0_1965-11-27
0_1965-12-10
0_1965-12-25
0_1966-02-11
0_1966-02-26
0_1966-03-04
0_1966-03-26
0_1966-04-20
0_1966-04-27
0_1966-05-14
0_1966-05-18
0_1966-07-06
0_1966-08-10
0_1966-08-19
0_1966-09-14
0_1966-09-17
0_1966-10-08
0_1966-11-23
0_1966-12-17
0_1967-02-11
0_1967-02-15
0_1967-02-18
0_1967-02-21
0_1967-02-22
0_1967-03-04
0_1967-04-03
0_1967-04-15
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-06-07
0_1967-06-21
0_1967-07-05
0_1967-07-22
0_1967-08-02
0_1967-08-12
0_1967-08-30
0_1967-09-06
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-23
0_1967-10-04
0_1967-10-07
0_1967-10-11
0_1967-10-19
0_1967-10-21
0_1967-10-25
0_1967-11-22
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-27
0_1968-01-12
0_1968-02-03
0_1968-02-20
0_1968-02-28
0_1968-03-02
0_1968-03-13
0_1968-04-23
0_1968-06-22
0_1968-07-03
0_1968-08-28
0_1968-09-07
0_1968-09-11
0_1968-11-06
0_1968-11-23
0_1968-12-11
0_1968-12-25
0_1969-01-04
0_1969-01-15
0_1969-01-22
0_1969-03-12
0_1969-03-26
0_1969-04-02
0_1969-04-05
0_1969-04-12
0_1969-05-03
0_1969-06-28
0_1969-07-30
0_1969-08-16
0_1969-08-23
0_1969-08-30
0_1969-09-03
0_1969-09-17
0_1969-09-20
0_1969-10-11
0_1969-10-25
0_1969-11-08
0_1969-11-19
0_1969-11-29
0_1969-12-10
0_1969-12-13
0_1969-12-24
0_1969-12-31
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-28
0_1970-02-07
0_1970-02-11
0_1970-03-04
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-09
0_1970-05-13
0_1970-05-20
0_1970-05-23
0_1970-05-30
0_1970-06-06
0_1970-06-10
0_1970-06-13
0_1970-06-20
0_1970-07-01
0_1970-07-11
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-09-05
0_1970-09-09
0_1970-09-12
0_1970-09-19
0_1970-10-10
0_1970-10-28
0_1970-11-28
0_1971-04-01
0_1971-04-17
0_1971-05-01
0_1971-05-08
0_1971-05-15
0_1971-06-02
0_1971-07-03
0_1971-07-17
0_1971-07-28
0_1971-07-31
0_1971-09-04
0_1971-09-11
0_1971-10-16
0_1971-11-10
0_1971-11-24
0_1971-12-11
0_1971-12-25
0_1972-03-08
0_1972-03-29a
0_1972-04-15
0_1972-04-29
0_1972-05-06
0_1972-05-27
0_1972-06-14
0_1972-07-19
0_1972-08-16
0_1972-12-16
0_1973-04-14
0_1973-05-15
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_The_Growth_of_the_Flame
04.02_-_To_the_Heights_II
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.09_-_Values_Higher_and_Lower
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.37_-_To_the_Heights-XXXVII
04.46_-_To_the_Heights-XLVI
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.09_-_Varieties_of_Religious_Experience
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.16_-_A_Modernist_Mentality
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.25_-_Sweet_Adversity
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.05_-_The_Story_of_Creation
06.11_-_The_Steps_of_the_Soul
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.16_-_A_Page_of_Occult_History
06.21_-_The_Personal_and_the_Impersonal
06.24_-_When_Imperfection_is_Greater_Than_Perfection
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.11_-_The_Problem_of_Evil
07.25_-_Prayer_and_Aspiration
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
08.03_-_Death_in_the_Forest
08.12_-_Thought_the_Creator
08.15_-_Divine_Living
08.27_-_Value_of_Religious_Exercises
08.34_-_To_Melt_into_the_Divine
08.36_-_Buddha_and_Shankara
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
1.001_-_The_Opening
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
1.007_-_The_Elevations
1.008_-_The_Spoils
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_Main
1.00_-_PREFACE
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_way_of_what_is_to_come
1.010_-_Jonah
1.011_-_Hud
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
1.013_-_Thunder
1.014_-_Abraham
1.015_-_The_Rock
1.016_-_The_Bee
1.017_-_The_Night_Journey
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
1.018_-_The_Cave
1.019_-_Mary
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Three_Metamorphoses
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
1.020_-_Ta-Ha
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.022_-_The_Pilgrimage
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
10.23_-_Prayers_and_Meditations_of_the_Mother
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.024_-_The_Light
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
10.26_-_A_True_Professor
1.026_-_The_Poets
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Philosophy_of_Ishvara
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Virtues
1.02_-_Twenty-two_Letters
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.030_-_The_Romans
1.031_-_Intense_Aspiration
1.031_-_Luqman
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
1.032_-_Prostration
10.32_-_The_Mystery_of_the_Five_Elements
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
1.034_-_Sheba
1.035_-_Originator
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
1.038_-_Saad
1.039_-_Throngs
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_three_first_elements
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.041_-_Detailed
1.042_-_Consultation
1.043_-_Decorations
1.044_-_Smoke
1.045_-_Kneeling
1.046_-_The_Dunes
1.047_-_Muhammad
1.048_-_Victory
1.049_-_The_Chambers
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Divine_Mother_-_This_Is_She
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_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Yoga_and_Human_Evolution
1.050_-_Qaf
1.051_-_The_Spreaders
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_The_Mount
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.054_-_The_Moon
1.055_-_The_Compassionate
1.056_-_The_Inevitable
1.057_-_Iron
1.058_-_The_Argument
1.059_-_The_Mobilization
1.05_-_Adam_Kadmon
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Hymns_of_Bharadwaja
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
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_-_THE_NEW_SPIRIT
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.060_-_The_Woman_Tested
1.061_-_Column
1.062_-_Friday
1.063_-_The_Hypocrites
1.064_-_Gathering
1.065_-_Divorce
1.066_-_Prohibition
1.067_-_Sovereignty
1.068_-_The_Pen
1.069_-_The_Reality
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_remembrance_of_death.
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_Ways_of_Ascent
1.071_-_Noah
1.072_-_The_Jinn
1.073_-_The_Enwrapped
1.074_-_The_Enrobed
1.075_-_Resurrection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.076_-_Man
1.077_-_The_Unleashed
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.078_-_The_Event
1.079_-_The_Snatchers
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_mourning_which_causes_joy.
1.07_-_ON_READING_AND_WRITING
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_He_Frowned
1.081_-_The_Application_of_Pratyahara
1.081_-_The_Rolling
1.082_-_The_Shattering
1.083_-_Choosing_an_Object_for_Concentration
1.083_-_The_Defrauders
1.084_-_The_Rupture
1.085_-_The_Constellations
1.086_-_The_Nightly_Visitor
1.087_-_The_Most_High
1.088_-_The_Overwhelming
1.089_-_The_Dawn
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.090_-_The_Land
1.091_-_The_Sun
1.092_-_The_Night
1.093_-_Morning_Light
1.094_-_The_Soothing
1.095_-_The_Fig
1.096_-_Clot
1.097_-_Decree
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_Clear_Evidence
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.099_-_The_Quake
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_BOOK_THE_NINTH
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Pure_Existent
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.100_-_The_Racers
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.101_-_The_Shocker
1.102_-_Abundance
1.1.03_-_Man
1.103_-_Time
1.1.04_-_Philosophy
1.104_-_The_Backbiter
11.04_-_The_Triple_Cord
1.105_-_The_Elephant
1.1.05_-_The_Siddhis
1.106_-_Quraish
11.06_-_The_Mounting_Fire
1.107_-_Assistance
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
1.108_-_Plenty
1.109_-_The_Disbelievers
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_On_slander_or_calumny.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.02_-_Creation_by_the_Word
1.1.1.06_-_Inspiration_and_Effort
11.10_-_The_Test_of_Truth
1.110_-_Victory
1.111_-_Thorns
1.112_-_Monotheism
1.113_-_Daybreak
11.13_-_In_these_Fateful_Days
1.114_-_Mankind
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_On_despondency.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Spirit
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_BOOK_THE_FOURTEENTH
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_Postscript
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_PRAYER
1.16_-_Religion
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
12.10_-_The_Sunlit_Path
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Families_of_the_Daityas
1.21_-_IDOLATRY
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.04_-_A_Note_on_Supermind
13.05_-_A_Dream_Of_Surreal_Science
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.03_-_Janaka_and_Yajnavalkya
14.04_-_More_of_Yajnavalkya
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.04_-_The_Mother_Abides
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_Faith
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.02_-_Vigilance
19.04_-_The_Flowers
19.07_-_The_Adept
19.08_-_Thousands
19.13_-_Of_the_World
1914_05_23p
1914_08_02p
1914_08_03p
19.14_-_The_Awakened
19.15_-_On_Happiness
1916_01_15p
19.17_-_On_Anger
1919_09_03p
1920_06_22p
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1950-12-21_-_The_Mother_of_Dreams
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1953-04-08
1953-04-29
1953-05-20
1953-05-27
1953-06-17
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-19
1953-09-16
1953-09-30
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-16
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
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...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
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
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-07_-_Individual_and_collective_meditation
1957-03-20_-_Never_sit_down,_true_repose
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-08-28_-_Freedom_and_Divine_Will
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1958-07-16_-_Is_religion_a_necessity?
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958_09_26
1958_10_03
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_12_05
1960_02_03
1960_02_24
1960_03_09
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_05_11
1960_05_18
1960_05_25
1960_06_03
1960_06_08
1960_07_06
1960_07_13
1960_07_19
1960_10_24
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_02_02
1961_03_11_-_58
1961_04_26_-_59
1961_05_21?_-_62
1961_05_22?
1961_07_27
1962_01_12
1962_02_27
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_08_11?_-_94
1963_11_04
1963_11_06?_-_97
1964_02_05_-_98
1964_03_25
1964_09_16
1965_01_12
1965_03_03
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.2_-_Defining_God
1969_08_07
1969_08_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_09_01_-_142
1969_09_14
1969_09_18
1969_09_23
1969_09_26
1969_09_27
1969_09_31?_-_165
1969_10_01?_-_166
1969_10_06
1969_10_07
1969_10_15
1969_10_17
1969_10_21
1969_10_23
1969_10_24
1969_10_28
1969_10_29
1969_10_30
1969_11_16
1969_11_25
1969_11_26
1969_11_27?
1969_12_03
1969_12_05
1969_12_08
1969_12_09
1969_12_11
1969_12_13
1969_12_14
1969_12_15
1969_12_17
1969_12_21
1969_12_22
1969_12_23
1969_12_28
1969_12_31
1970_01_01
1970_01_04
1970_01_06
1970_01_07
1970_01_09
1970_01_13?
1970_01_15
1970_01_17
1970_01_22
1970_01_25
1970_01_26
1970_01_27
1970_01_28
1970_01_29
1970_02_05
1970_02_08
1970_02_09
1970_02_10
1970_02_11
1970_02_16
1970_02_17
1970_02_20
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_02
1970_03_03
1970_03_05
1970_03_06?
1970_03_09
1970_03_11
1970_03_15
1970_03_18
1970_03_19?
1970_03_21
1970_03_24
1970_03_25
1970_03_27
1970_03_30
1970_04_01
1970_04_02
1970_04_04
1970_04_06
1970_04_07
1970_04_08
1970_04_09
1970_04_10
1970_04_11
1970_04_14
1970_04_15
1970_04_17
1970_04_18
1970_04_19_-_484
1970_04_20_-_485
1970_04_21_-_490
1970_04_22_-_482
1970_04_22_-_493
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970_04_29
1970_04_30
1970_05_03?
1970_05_12
1970_05_13?
1970_05_15
1970_05_16
1970_05_22
1970_05_23
1970_05_25
1970_06_01
1970_06_02
1970_06_05
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_At_Sea
1.ac_-_Au_Bal
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Leah_Sublime
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_Power
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Five_Adorations
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hermit
1.ac_-_The_Interpreter
1.ac_-_The_Neophyte
1.ac_-_The_Pentagram
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Rose_and_the_Cross
1.ac_-_The_Tent
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ac_-_Ut
1.ad_-_O_Christ,_protect_me!
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Eightfold_Fence.
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_Song_of_Creation
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_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Seven_Evil_Spirits
1.ap_-_The_Universal_Prayer
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.at_-_Flower_in_the_crannied_wall
1.at_-_The_Higher_Pantheism
1.bsf_-_Raga_Asa
1.bs_-_Love_Springs_Eternal
1.bs_-_One_Point_Contains_All
1.bsv_-_The_pot_is_a_God
1.bsv_-_Where_they_feed_the_fire
1.bts_-_The_Mists_Dispelled
1.cs_-_Consumed_in_Grace
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_The_love_of_God,_unutterable_and_perfect
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Celephais
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
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_Haunter_of_the_Dark
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Peculiar_Ideal
1.fs_-_Archimedes
1.fs_-_Cassandra
1.fs_-_Columbus
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Evening
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Hymn_To_Joy
1.fs_-_Inside_And_Outside
1.fs_-_Longing
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Antipathy
1.fs_-_Naenia
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Resignation
1.fs_-_The_Artists
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Battle
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Merchant
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Secret
1.fs_-_The_Sexes
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_To_A_Moralist
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fs_-_To_My_Friends
1.fs_-_To_Proselytizers
1.fs_-_Two_Descriptions_Of_Action
1.fua_-_A_dervish_in_ecstasy
1.fua_-_A_slaves_freedom
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_Invocation
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Pupil_asks-_the_Master_answers
1.gnk_-_Ek_Omkar
1.gnk_-_Japji_8_-_From_listening
1.hs_-_A_Golden_Compass
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Someone_Should_Start_Laughing
1.hs_-_Streaming
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Good_Darkness
1.hs_-_The_Great_Secret
1.hs_-_The_Lute_Will_Beg
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_The_Only_One
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Wild_Rose_of_Praise
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_True_Love
1.hs_-_Why_Carry?
1.hs_-_Will_Beat_You_Up
1.hs_-_With_Madness_Like_To_Mine
1.ia_-_As_Night_Let_its_Curtains_Down_in_Folds
1.ia_-_At_Night_Lets_Its_Curtains_Down_In_Folds
1.ia_-_With_My_Very_Own_Hands
1.is_-_Love
1.jda_-_Raga_Maru
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.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Extracts_From_An_Opera
1.jk_-_Fancy
1.jk_-_Hymn_To_Apollo
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_-_King_Stephen
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_To_Fanny
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Psyche
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Seeing_The_Elgin_Marbles_For_The_First_Time
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_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jlb_-_Adam_Cast_Forth
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Chess
1.jlb_-_Daybreak
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Shinto
1.jlb_-_Susana_Soca
1.jlb_-_The_Golem
1.jlb_-_When_sorrow_lays_us_low
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
1.jr_-_How_long_will_you_say,_I_will_conquer_the_whole_world
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_Like_This
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_Love_Is_Reckless
1.jr_-_Love_Is_The_Water_Of_Life
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_Now_comes_the_final_merging
1.jr_-_Seeking_the_Source
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_The_Seed_Market
1.jr_-_The_Sun_Must_Come
1.jr_-_The_Taste_Of_Morning
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_With_Us
1.jr_-_You_Personify_Gods_Message
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Human_Feelings
1.jwvg_-_It_Is_Good
1.jwvg_-_Measure_Of_Time
1.jwvg_-_My_Goddess
1.jwvg_-_Night_Thoughts
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Prometheus
1.jwvg_-_Royal_Prayer
1.jwvg_-_Solitude
1.jwvg_-_Symbols
1.jwvg_-_The_Godlike
1.jwvg_-_The_Mountain_Village
1.jwvg_-_The_Muses_Mirror
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Rule_Of_Life
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.kaa_-_The_Friend_Beside_Me
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_How_Humble_Is_God
1.kbr_-_Illusion_and_Reality
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_Poem_7
1.kbr_-_Poem_9
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_Swan_flies_away
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Where_do_you_search_me
1.lb_-_A_Vindication
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_Intense_cold_makes_water_ice
1.lla_-_I_traveled_a_long_way_seeking_God
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_The_Cats
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.mah_-_To_Reach_God
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_The_Heat_of_Midnight_Tears
1.mdl_-_The_Gates_(from_Openings)
1.mm_-_A_fish_cannot_drown_in_water
1.mm_-_Effortlessly
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.mm_-_Wouldst_thou_know_my_meaning?
1.mm_-_Yea!_I_shall_drink_from_Thee
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_New_National_Anthem
1.pbs_-_Arethusa
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Epigram_IV_-_Circumstance
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_To_The_People_Of_England
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Homers_Hymn_To_Minerva
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Mighty_Eagle
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_Fanny_Godwin
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song._Hope
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_Sonnet_-_England_in_1819
1.pbs_-_Sonnet_To_Byron
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Sunset
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_War
1.poe_-_A_Dream_Within_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Hymn
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Sonnet-_Silence
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bridal_Ballad
1.poe_-_The_City_Of_Sin
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_To_--
1.poe_-_To_--_(3)
1.poe_-_To_Helen_-_1848
1.pp_-_Raga_Dhanashri
1.raa_-_Their_mystery_is_(from_Life_of_the_Future_World)
1.rajh_-_God_Pursues_Me_Everywhere
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_A_Cavalier_Song
1.rb_-_After
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Womans_Last_Word
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Holy-Cross_Day
1.rb_-_Home_Thoughts,_from_the_Sea
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Love_Among_The_Ruins
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Mesmerism
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
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_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Pippas_Song
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Guardian-Angel
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Lost_Leader
1.rb_-_The_Patriot
1.rb_-_Times_Revenges
1.rb_-_Waring
1.rb_-_Why_I_Am_a_Liberal
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_Ma,_Youre_inside_me
1.rmpsd_-_Meditate_on_Kali!_Why_be_anxious?
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_is_that_Syama_woman
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Adam
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_Dedication
1.rmr_-_Elegy_I
1.rmr_-_Eve
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_In_The_Beginning
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_The_Alchemist
1.rmr_-_The_Grown-Up
1.rmr_-_The_Sonnets_To_Orpheus_-_XIX
1.rmr_-_The_Voices
1.rmr_-_You_Who_Never_Arrived
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Dream_Girl
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_I_touch_God_in_my_song
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Leave_This
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Lost_Star
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_XIII_-_Last_Night_In_The_Garden
1.rt_-_Meeting
1.rt_-_Poems_On_Man
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Salutation
1.rt_-_She
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_71_-_80
1.rt_-_Stray_Birds_81_-_90
1.rt_-_The_Beginning
1.rt_-_The_Gardener_LIX_-_O_Woman
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_XLV_-_To_The_Guests
1.rt_-_The_Hero
1.rt_-_The_Lost_Star
1.rt_-_Urvashi
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rvd_-_If_You_are_a_mountain
1.rvd_-_The_Name_alone_is_the_Truth
1.rvd_-_You_are_me,_and_I_am_You
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_A_Nations_Strength
1.rwe_-_Boston_Hymn
1.rwe_-_Brahma
1.rwe_-_Celestial_Love
1.rwe_-_Culture
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Eros
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Grace
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Life_Is_Great
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merops
1.rwe_-_Mithridates
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Quatrains
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Song_of_Nature
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Apology
1.rwe_-_The_Bell
1.rwe_-_The_Gods_Walk_In_The_Breath_Of_The_Woods
1.rwe_-_The_Park
1.rwe_-_The_Past
1.rwe_-_The_Problem
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To-day
1.rwe_-_To_J.W.
1.rwe_-_To_Rhea
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.sca_-_O_blessed_poverty
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_The_Praises_of_God
1.sfa_-_The_Prayer_Before_the_Crucifix
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_Laus_Trinitati_-_Antiphon_for_the_Trinity
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.sig_-_Ecstasy
1.sig_-_Lord_of_the_World
1.sjc_-_Dark_Night
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.sjc_-_Without_a_Place_and_With_a_Place
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_In_Praise_of_the_Goddess
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_We_awaken_in_Christs_body
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.srm_-_The_Marital_Garland_of_Letters
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_Let_nothing_disturb_thee
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stl_-_My_Song_for_Today
1.stl_-_The_Atom_of_Jesus-Host
1.stl_-_The_Divine_Dew
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_Stranger
1.tm_-_The_Sowing_of_Meanings
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_Images,_however_sacred
1.vpt_-_All_my_inhibition_left_me_in_a_flash
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Reader!_of_books!_of_heaven
1.wb_-_The_Divine_Image
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_A_Cradle_Song
1.wby_-_A_Dramatic_Poem
1.wby_-_Aedh_Wishes_For_The_Cloths_Of_Heaven
1.wby_-_All_Souls_Night
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_Anashuya_And_Vijaya
1.wby_-_A_Prayer_For_Old_Age
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_Are_You_Content?
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Blood_And_The_Moon
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Crazy_Jane_And_The_Bishop
1.wby_-_Crazy_Jane_Grown_Old_Looks_At_The_Dancers
1.wby_-_Crazy_Jane_On_God
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_For_Anne_Gregory
1.wby_-_Fragments
1.wby_-_From_The_Antigone
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_He_Tells_Of_The_Perfect_Beauty
1.wby_-_In_Taras_Halls
1.wby_-_Into_The_Twilight
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_On_Woman
1.wby_-_Paudeen
1.wby_-_Sailing_to_Byzantium
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Statistics
1.wby_-_Supernatural_Songs
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Blessed
1.wby_-_The_Chambermaids_First_Song
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Grey_Rock
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Mother_Of_God
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Pilgrim
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Rose_Of_Peace
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Secret_Rose
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Two_Trees
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_The_Lunatic
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Under_Ben_Bulben
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_Childs_Amaze
1.whitman_-_Apostroph
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Eidolons
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_God
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Laws_For_Creations
1.whitman_-_Myself_And_Mine
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Respondez!
1.whitman_-_Salut_Au_Monde
1.whitman_-_Self-Contained
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_With_Antecedents
1.whitman_-_Years_Of_The_Modern
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3-_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_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
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_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_A_Poet's_Epitaph
1.ww_-_Artegal_And_Elidure
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_By_The_Seaside
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Feelings_Of_The_Tyrolese
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_From_The_Italian_Of_Michael_Angelo
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hoffer
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_London,_1802
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
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_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_October,_1803
1.ww_-_Ode
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_O_Nightingale!_Thou_Surely_Art
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_September,_1819
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Vaudois
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_World_Is_Too_Much_With_Us
1.ww_-_To_A_Butterfly
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_May
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_We_Are_Seven
1.ww_-_With_How_Sad_Steps,_O_Moon,_Thou_Climb'st_the_Sky
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Yes,_It_Was_The_Mountain_Echo
1.yby_-_In_Praise_of_God_(from_Avoda)
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.05_-_Act_III:_The_Return
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Path
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.30_-_The_Uniting_of_the_Names_45_and_52
23.10_-_Observations_II
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Chhandogya_Upanishad
2.32_-_Prophetic_Visions
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.06_-_FORWARD
25.12_-_AGNI
26.07_-_Dhammapada
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.05_-_In_Her_Company
28.01_-_Observations
29.03_-_In_Her_Company
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Godward_Emotions
3.03_-_The_Naked_Truth
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Way_of_Devotion
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
31.04_-_Sri_Ramakrishna
31.05_-_Vivekananda
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.12_-_A_Child.s_Imagination
3.1.14_-_Vedantin.s_Prayer
3.1.15_-_Rebirth
3.1.18_-_Evening
3.11_-_Of_Our_Lady_Babalon
3.11_-_Spells
3.1.20_-_God
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
3.21_-_Of_Black_Magic
3.2.4_-_Sex
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.08_-_I_Tried_Sannyas
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.2_-_Doctors_and_Medicines
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.09_-_Hymn_to_the_Pillar
34.10_-_Hymn_To_Earth
34.11_-_Hymn_to_Peace_and_Power
3.5.01_-_Aphorisms
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
35.05_-_Hymn_To_Saraswati
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
39.09_-_Just_Be_There_Where_You_Are
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.24_-_The_supramental_Sense
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.41_-_Chapter_One
4.42_-_Chapter_Two
4.43_-_Chapter_Three
4.4.4.11_-_The_Flow_of_Amrita
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_Proem
5.02_-_Against_Teleological_Concept
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
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
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.02_-_The_Meditations_of_Mandavya
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.04_-_A_Gods_Labour
6.1.07_-_Life
6.1.08_-_One_Day
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_Courage
7.05_-_The_Senses
7.08_-_Sincerity
7.10_-_Order
7.12_-_The_Giver
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.03_-_The_Other_Earths
7.2.04_-_Thought_the_Paraclete
7.2.06_-_Rose_of_God
7.3.10_-_The_Lost_Boat
7.3.13_-_Ascent
7.4.01_-_Man_the_Enigma
7.5.20_-_The_Hidden_Plan
7.5.21_-_The_Pilgrim_of_the_Night
7.5.27_-_The_Infinite_Adventure
7.5.29_-_The_Universal_Incarnation
7.5.30_-_The_Godhead
7.5.31_-_The_Stone_Goddess
7.5.56_-_Omnipresence
7.5.59_-_The_Hill-top_Temple
7.5.65_-_Form
7.5.66_-_Immortality
7.5.69_-_The_Inner_Fields
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.04_-_One
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7.9.20_-_Soul,_my_soul
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
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._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
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_I._COSMIC_EVOLUTION
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_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
First_Epistle_of_Paul_to_the_Thessalonians
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.03_-_INVOCATION
LUX.05_-_AUGOEIDES
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MoM_References
P.11_-_MAGICAL_WEAPONS
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1912_01_16
r1912_01_27
r1912_07_01
r1912_07_03
r1912_07_13
r1912_07_14
r1912_07_15
r1912_07_22
r1912_10_27
r1912_11_17
r1912_12_05
r1912_12_07
r1913_01_07
r1913_01_31
r1913_07_01
r1913_07_07
r1913_09_07
r1913_11_12
r1913_11_13
r1913_12_01b
r1913_12_28
r1914_01_03
r1914_01_15
r1914_03_21
r1914_03_22
r1914_03_28
r1914_03_29
r1914_04_04
r1914_04_05
r1914_04_13
r1914_04_15
r1914_04_17
r1914_04_28
r1914_06_10
r1914_06_11
r1914_06_12
r1914_06_14
r1914_06_19
r1914_06_20
r1914_06_24
r1914_06_25
r1914_06_26
r1914_07_02
r1914_07_07
r1914_07_10
r1914_07_11
r1914_07_19
r1914_07_20
r1914_07_21
r1914_07_23
r1914_07_30
r1914_08_05
r1914_10_30
r1914_11_13
r1914_11_19
r1914_11_26
r1915_04_26
r1915_05_12
r1915_05_21
r1915_07_31
r1917_01_09
r1917_01_23a
r1917_02_03
r1917_03_06
r1918_04_20
r1918_04_22
r1918_05_04
r1927_04_14
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
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_Aleph
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Gold_Bug
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_Immortal
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Unknown
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

Being
contemplation
God
Involution
mental
Night
person
SIMILAR TITLES
6.1.04 - A Gods Labour
A Hymn of the Thought-Gods
Gods
Gods Night
Gods process of creating the Universe
the Gods

DEFINITIONS


TERMS STARTING WITH

Gods ::: It was the hour before the Gods awake.

GodsjA Dictionary of the Deities ofAll Lands. See Redfield.

Gods, p. 306.]

Gods ::: Personalities and Powers of the dynamic Divine.

Gods

Gods ::: The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.
   Ref: CWSA Vol. 17, Page: 26


Gods ::: “The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” The Upanishads

Gods ::: The old pantheons were builded upon an ancient and esoteric wisdom which taught, under the guise of apublic mythology, profound secrets of the structure and operations of the universe which surrounds us.The entire human race has believed in gods, has believed in beings superior to men; the ancients all saidthat men are the "children" of these gods, and that from these superior beings, existent in the azurespaces, men draw all that in them is; and, furthermore, that men themselves, as children of the gods, arein their inmost essence divine beings linked forever with the boundless universe of which each humanbeing, just as is the case with every other entity everywhere, is an inseparable part. This is a truly sublimeconception.One should not think of human forms when the theosophist speaks of the gods; we mean the arupa -- the"formless" -- entities, beings of pure intelligence and understanding, relatively pure essences, relativelypure spirits, formless as we physical humans conceive form. The gods are the higher inhabitants ofnature. They are intrinsic portions of nature itself, for they are its informing principles. They are as muchsubject to the wills and energies of still higher beings -- call these wills and energies the "laws" of higherbeings, if you will -- as we are, and as are the kingdoms of nature below us.The ancients put realities, living beings, in the place of laws which, as Occidentals use the term, are onlyabstractions -- an expression for the action of entities in nature; the ancients did not cheat themselves soeasily with words. They called them gods, spiritual entities. Not one single great thinker of the ancients,until the Christian era, ever talked about laws of nature, as if these laws were living entities, as if theseabstractions were actual entities which did things. Did the laws of navigation ever navigate a ship? Doesthe law of gravity pull the planets together? Does it unite or pull the atoms together? This word laws issimply a mental abstraction signifying unerring action of conscious and semi-conscious energies innature.

GODS. ::: Gods are Personalities or Powers put forth by the

godsend ::: n. --> Something sent by God; an unexpected acquisiton or piece of good fortune.

godship ::: n. --> The rank or character of a god; deity; divinity; a god or goddess.

godsib ::: n. --> A gossip.

GODS Individuals that are omniscient and omnipotent in their respective worlds. They are members of someone of the seven divine kingdoms; the first kingdom in the solar systemic worlds 43 and 44; the second to the seventh kingdom, in the cosmic worlds 1- 42.

In their contacts with men, the gods assume human ideal shapes, permanent envelopes of physical atomic matter, also to anchor their physical consciousness, envelopes which can easily be made visible to all. (K 1.39.3)

The gods themselves are subject to the Law. Omnipotence is possible only through absolutely faultless application of the laws in their entirety. K 1.41.3

No supreme power can reach that omnipotence of dynamis which is required to produce primordial atoms in primordial matter. This work can only be done by the dynamic energy of primordial matter. P 2.52.6


gods of the Secret Wisdom, and may be compared

gods of Vedic religion. [See Adityas.J In 3 Enoch

godson ::: n. --> A male for whom one has stood sponsor in baptism. See Godfather.

godspeed ::: n. --> Success; prosperous journeying; -- a contraction of the phrase, "God speed you."

gods ::: Sri Aurobindo: "The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” *The Upanishads

gods "the necessary static elements, ::: Space, the ordered movements of the worlds, the ascending levels, the highest goal"; in later Hinduism, the Preserver of the world, one of the "three Powers and Personalities . of the One Cosmic Godhead", of which the other two are Brahma, the Creator, and Śiva or Rudra2, the Destroyer; also regarded as the Lord himself (isvara) who incarnates in the avataras, and the one deva of whom all the gods are manifestations; in the Record of Yoga, usually a subordinate aspect of Kr.s.n.a, sometimes identified with Pradyumna as the personality of the fourfold isvara whose sakti is Mahalaks.mi.Vis Visnu-Narayana

gods. The word “abracadabra” is reputedly

gods,” whose image was placed in houses to ward


TERMS ANYWHERE

Abhasvara (Sanskrit) Ābhāsvara [from ā near to, towards + the verbal root bhās to shine upon, illuminate] Brilliant, shining; a class of 64 devas or demigods representing a certain cycle of manifestation and the active phase of the evolutionary process set in motion by an act of will of Brahman, who remains transcendent while emanating forth the world.

Abhutarajas (Sanskrit) Abhūtarajas [from a not + the verbal root bhū to be born, produced + rajas passion] Those not produced by or born with the quality of passion; a class of 14 gods or divinities belonging to the “fifth manvantara,” the fifth Manu of which was Raivata (cf VP 3:1). The abhutarajasas are a hierarchy of divine beings, similar to the kumaras and manasaputras, who have passed through the material worlds in previous evolutionary periods. Having risen above all passional attractions to the lower spheres, these three classes of deities are reckoned as exempt from passion — in the sense of suffering passively, one of passion’s original connotations. These divinities are masters of themselves, not passive subjects.

adhidaiva ::: that which pertains to the Gods (non-material powers) ; the subjective phenomenon of being.

Adhidaivika (Sanskrit) Ādhidaivika [from adhi above, over + deva god] Heavenly or shining one, relating to or proceeding from the devas; celestial or spiritual beings or gods, also divine influences. When combined with duhkha (pain) the third of the three kinds of klesa (afflictions) in Hinduism: that proceeding from “divine” agencies or from nature, such as wind, rain, or sunstrokes; also unexpected accidents such as the falling of houses (cf VP 6:5). See also ADHIBHAUTIKA; ADHYATMIKA

ADHYATMA YOGA. ::: The principle of adhyātma yoga is, in knowledge, the realisation of all things that we see or do not see but are aware of, - men, things, ourselves, events, gods, titans, angels, - as one divine Brahman, and in action and attitude, an absolute self-surrender to the Paratpara Purusha, the transcendent, infinite and universal Personality who is at once personal and impersonal, finite and infinite, self-limiting and illimitable, one and many, and informs with his being not only the Gods above, but man and the worm and the cold below.

Aditi devatamayi ::: Aditi full of the gods. [cf. Katha 2.1.7]

Aditi (Sanskrit) Aditi [from a not + diti bound from the verbal root da to bind] Unbounded, free; as a noun, infinite and shoreless expanse. In the Vedas, Aditi is devamatri (mother of the gods) as from and in her cosmic matrix all the heavenly bodies were born. As the celestial virgin and mother of every existing form and being, the synthesis of all things, she is highest akasa. Aditi is identified in the Rig-Veda with Vach (mystic speech) and also with the mulaprakriti of the Vedanta. As the womb of space, she is a feminized form of Brahma. The line in the Rig-Veda: “Daksha sprang from Aditi and Aditi from Daksha” has reference to “the eternal cyclic re-birth of the same divine Essence” (SD 2:247n). In one of its most mystic aspects Aditi is divine wisdom.

Aditi ::: the indivisible conscious-force and ananda of the Supreme; the Mother; the infinite Mother of the gods; supreme Nature or infinite Consciousness.

Aditi: The name (Sanskrit for boundlessness) of a Vedic goddess, mother of the gods known as Adityas; she is identified at times with the earth, at times with the sky, and at other times is hailed as a cow.

Aditi ::: the Vedic goddess of infinite being, the mother of the gods, manifested here as the earth-goddess (Pr.thivi2); the adya-sakti, the indivisible consciousness (cit), force (tapas) and bliss (ananda) of the Supreme.

Adityah (Adityas) ::: Solar gods, children of Infinity (sons of Aditi). [Ved.] ::: Adityasah [vocative], O Sons of the infinite Mother. [RV 7.52.1]

Adityas: A group of Vedic gods, sons of the goddess Aditi. Their number is variously given as six or eight, in later times also as twelve.

Adonis [from Hebrew ’ādōn lord] Title of the Babylonian god Tammuz, whose cult was imported into Asiatic Greece. A beautiful youth beloved of Aphrodite, he was killed by a boar. Aphrodite was so grief-stricken that the gods of the lower world allowed him to spend half of every year with her on earth. His death and resurrection were symbolized in annual festivals.

Adyo Sakti ; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the Supramental Ishvara comes into manifestation through her — the Supramental Purushottama of whom the Gods are Powers and Personalities.

Aegir represents the waters of space in all their various aspects. In Norse myths he is the giant who brews the mead for the gods when they feast at the stellar and planetary “tables” — when they imbody in worlds. He and his consort Ran have nine daughters who are the waves. Aegir has two servants, Eldr (fire) and Fimafeng or Funafeng (spark), possibly St. Elmo’s fire and phosphorescence in the sea. An aspect of Aegir is Hler (lee, shelter). Blavatsky regards Ogir (Aegir) or Hler as “the highest of the Water-gods, and the same as the Greek Okeanos” (TG 239).

Aeolus (Greek) In Greek and Roman mythology, son of Hippotes, appointed by Zeus as guardian of the winds. He lived on the island of Aeolia in the far west, its steep cliffs encircled by a brazen wall. There he kept the winds confined in a cave, letting them out as he pleased or as he was commanded by the gods. Later he was said to dwell on an island north of Sicily.

Aeshma-Daeva (Avestan) Aēshma-Daēva Eesham-Diev, Hesham-Diev (Pahlavi) [from aēshma wrath, ill wish, anger from the verbal root ish desire, passion + daēvas evil spirits (originally gods); cf Sanskrit deva, Persian dievs] The fiend of the wounding spear in the Avesta. The Aryan gods or daevas having become anthropomorphic, they were denounced by the Aryan initiates who had settled in Airya-Vaeja (Eran or Iran). Zarathustra in the Gathas refers to Kavis and Karpans, the leaders of the ancient Aryan faith, as daevas because they had polluted the abstraction of Mazdean philosophy with ritualistic ceremonies.

Aesir (Icelandic) [from ass the ridgepole supporting a roof] plural ases; feminine asynja, feminine plural asynjor. Creative gods of the Norse Eddas, inhabiting Asgard (gard, yard or estate), where they retire to feast on the “mead” of experience gained in spheres of life. The twelve deities who build their mansions on various “shelves” of our universe are: Odin Allfather, who occurs on every level of life and is inherent in every living thing; his consort, Frigga; Thor, the power of life and electromagnetism, who corresponds to the Tibetan fohat and in one aspect corresponds to Jove; Balder, the sun god; Njord, the Norse Saturn; Tyr, the Norse Mars; Frey, the deity of planet Earth; Freya, of Venus; Hermod (an aspect of Odin), of Mercury. Heimdall, “the whitest Ase,” is the watcher on the rainbow bridge who sounds the gjallarhorn (loud horn) at Ragnarok when a world ends. Brage is poetic inspiration. The most mysterious and lofty ase is Ull, a cold, wintry (unmanifest) world. Paradoxically, “blessed is he who first touches the fire” of that sphere. Forsete is the god of justice who corresponds to the lipikas, agents of karma.

Aether, Ether (Greek) [from aitho shining, fire] The upper or purer air as opposed to aer, the lower air; the clear sky; the abode of the gods. In Classical antiquity it denoted primordial substance, Proteus or protyle, the unitary source both of all substances and energies, the mask of all kosmic phenomena. Often used loosely to embrace a domain which extends from the All-Father himself down to the atmosphere of our earth. Vergil speaks of “Jupiter omnipotens aether,” and Cicero describes aether as the ultimate zone of heaven encircling, embracing, and permeating all things. At one time a member of the pantheon and object of veneration, at another the quest of the alchemist in search of the “absolute element” which would give him power over nature, and finally a hypothetical medium of science for conveying light waves.

Agneyastra (Sanskrit) Āgneyāstra [from āgneya fiery weapon from agni fire + astra missile weapon, arrow] Fiery weapon; one of the magic weapons used by some of the gods and heroes of the Mahabharata and Ramayana. The Vishnu-Purana (3:8) recounts that the agneyastra was given by the sage Aurva to his disciple King Sagara. A magic weapon said to have been “wielded by the adept-race (the fourth), the Atlanteans” (TG 9), and to have been built of “seven elements” (SD 2:629). It can signify a weapon of fiery character used in physical warfare, or on a cosmic scale can denote the employment of a force of nature by an intelligent being either for offensive or defensive purposes. In archaic thought fire, in its abstract sense, is almost equivalent to spirit, and permeates the sevenfold nature of the universe.

“Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” The Secret of the Veda

Agni (Sanskrit) Agni [from the verbal root ag to move tortuously, wind] Fire; as god of fire, one of the most revered of Vedic deities. As mediator between gods and humans, from whose body issue “a thousand streams of glory and seven tongues of flame,” Agni represents the divine essence or celestial fire present in every atom of the universe. Often used synonymously with the adityas. The three chief gods of Vedas are Agni, Vayu, and Surya — fire, air, and the sun — whose elements respectively are earth, air, and sky. One of the four lokapalas or world-protectors, Agni is guardian of the southeast quarter, and in the Rig-Veda as Matarisvan, messenger of Vivasvat, the sun, Agni brought down the “hidden fire” for humankind. To “kindle a fire,” therefore, is synonymous to evoking one of the three great fire-powers or “to call on God” (SD 2:114).

*[Agni]. Sri Aurobindo: "Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” *The Secret of the Veda

Agni-Vishnu-Surya (Sanskrit) Agni-Viṣṇu-Sūrya [from agni fire + viṣṇu from the verbal root viś or the verbal root viṣ to pervade + sūrya sun] Fire-pervader-solar deity; this triad of gods is probably a permutation of the original Vedic triad Agni-Indra-Surya, having their influence and place respectively on earth, in the atmosphere, and in the sky. Agni-Vishnu-Surya has been called the “synthesis and head, or the focus whence emanated in physics as in metaphysics, from the Spiritual as from the physical Sun, the Seven Rays, the seven fiery tongues, the seven planets or gods” (SD 2:608).

Aham Eva Parabrahma (Sanskrit) Aham eva parabrahma [from aham I + eva indeed, verily + para beyond + brahma creative deity from the verbal root bṛh to expand] Also aham asmi parabrahma. I am verily parabrahma, the Boundless; imbodies the teaching that above and within every entity whatsoever is everything that is in universal space or boundless infinitude, so that each person is fundamentally one with all that is because the same divine consciousness flows through every point in space, in that all worlds, gods, human beings, and atoms are each one derived from the same original source.

’Ahar (Hebrew) ’Aḥar After, behind, later in time; used by some Qabbalistic writers as a name for the hierarchies of gods. Over these, the Jews said that Jehovah — the Achad (’Ehad) — was the supreme God. See also ’AHATH; ’AHER

’Ahath-Ruah-’Elohim-Hayyim (Hebrew) ’Aḥath-Rūaḥ-’Elohīm-Ḥayyīm One soul, gods, lives; the Ancient of the Ancient (the cosmic originant, the hierarch of a cosmic hierarchy) which, being the source of the universe rolled out from within its own divine essence, thus becomes the universe itself; the Ancient of Days — not human days but cosmic manvantaras — or the Ancient of the Ancient is the soul (ruah), which thus expresses itself through the hierarchies of gods (’elohim) and the innumerable minor hierarchies of lives (hayyim) of which the universe as an organism is built.

’Aher (Hebrew) ’Aḥēr To be after, behind, secondary, another; the plural ’aherim, especially when used in conjunction with ’elohim, means “other or strange gods,” which were supposed to be merely idols. As the Hebrew scriptures themselves show, the ancient Hebrews never at any time denied the existence of the gods of other peoples, but being utterly and strongly tribalistic, their own god Jehovah was to them supreme. Their tribal god is the regent of the planet Saturn, who was their planetary hierarch, and consequently, to them, the supreme god — the god over all other gods. Had the Jews been born as a people under the regent of some other planet, the hierarchical regent of this other planet would then have been in their opinion the supreme god.

"Ah! Since India is the cradle of religion and since so many gods preside over her destiny, who among them will accomplish the miracle of resuscitating the city?" A. Choumel (in an article on Pondicherry in 1928) Follows response by the Mother: "Blinded by false appearances, deceived by calumnies, held back by fear and prejudice, he has passed by the side of the god whose intervention he implores and saw him not; he has walked near to the forces which will accomplish the miracle he demands and had no will to recognise them. Thus has he lost the greatest opportunity of his life—a unique opportunity of entering into contact with the mysteries and marvelswhose existence his brain has divined and to which his heart obscurely aspires. In all times the aspirant, before receiving initiation, had to pass through tests. In the schools of antiquity these tests were artificial and by that they lost the greater part of their value. But it is no longer so now. The test hides behind some very ordinary every-day circumstance and wears an innocent air of coincidence and chance which makes it still more difficult and dangerous.It is only to those who can conquer the mind’s
   references and prejudices of race and education that India reveals the mystery of her treasures. Others depart disappointed, failing to find what they seek; for they have sought it in the wrong way and would not agree to pay the price of the Divine Discovery."
   Ref: CWM Vol. 13, Page: 372-373


Ahura (Avestan) [from the verbal root ahu conscious life; cf Sanskrit asura] The lord of life, the one life from whom all proceed; as daevas who were originally gods of the Aryans changed to demons among the Iranian branch of the Aryans, asura also changed to demons among the Indians. In the earlier Vedas, asura is especially used for Varuna, the ruler of the heavenly sphere. “The Mazdean Scriptures of the Zend Avesta, the Vendidad and others correct and expose the later cunning shuffling of the gods in the Hindu Pantheon, and restore through Ahura the Asuras to their legitimate place in Theogony . . .” (SD 2:60-1).

Airyanmen Vaeja, Airyena-Vaegah, Airyana-Vaeja (Avestan) Airyam-Veg (Pahlavi) “The Aryans (the noble ones) are said in the Avesta to have had their original home in the far land of Airyana Vaeja (the cradle land of the Aryans), the first among the lands created by Mazda. It was at the center of the earth and in its very center stood the mountain Harabareza. This corresponds with the Hindu descriptions of the Land of the Gods with Mount Meru at its center” (Taraporewala, The Religion of Zarathushtra). The Aryans divided the universe into seven regions or keshvars: 1) Arzah or Arzahe; 2) Shabah, Sava-Cavahe; 3) Fradadafsh, Fradadhfsha; 4) Vidadafsh, Vidadahfshu; 5) Vorubarst, Vourubaresti; 6) Vorugarst, Vourujaresti, Vouruzaresti; and 7) Khvanuras, Ganiratha, Hvaniratha. The seventh land is situated in the middle of the other six. According to the introduction of Abu-Mansouri’s Shah-Nameh (the older Shah-Nameh), the seventh land, which the kings named Iran-Shahr (Airya-Vaeja) is also in the middle of the other six.

Aja (Sanskrit) Aja [from a not + the verbal root jan to be born, produced] Unborn; title given to many of the primordial gods. In the Rig-Veda, the equivalent of the First Logos, which is a radiation or first manifestation on the plane of illusion of the cosmic One — the Absolute or cosmic paramatman. The Purusha-Sukta or Hymn of Man (RV 10:90) states that the thousand-headed Purusha is dismembered at the foundation of the world so that from his remains the universe might arise. This is the foundation of the later Christian symbol of the sacrificial lamb, for there is here a play on words: Aja the “unborn” — Purusha or manvantaric spirit — may also be derived from the verbal root aj (to drive, propel), whose meanings include a he-goat, a ram, and the sign Aries. Spirit disappears — dies, metaphorically — the more it becomes involved in cosmic matter, and hence the sacrifice of the unborn, the lamb, or the ram (cf TBL 56).

Aja when derived from the verbal root aj, is also a title given to various Vedic divinities such as Rudra, Indra, Agni, the sun, the maruts, and in post-Vedic works to Brahma, Vishnu, and Siva, as well as to cosmic Kama, counterpart of the Greek cosmic Eros — all these gods being considered leaders of their respective hierarchies in the sense of urging, driving, or propelling life and intelligence therein.

Ajita (Sanskrit) Ajita [from a not + the verbal root ji to conquer, triumph] The invisible, unsurpassed; in the Vayu-Purana, the highest of twelve gods, named jayas, who were created by Brahma to aid him at the beginning of the manvantara. But because they neglected his directives, Brahma “cursed” them to be born in each succeeding manvantara until the seventh, the Vaivasvata-manvantara (cf VP 1:15; n2, p. 26). These twelve jayas are the Hindu equivalent of the twelve great gods of Greco-Roman mythology. Because of their all-permeant character, on a lower scale these divinities are identical with the manasa, the jnana-devas, the rudras, and other classes of manifested deities. In these lower manifestations of their functions, they are identical with those dhyani-chohanic groups which “refuse to incarnate,” spoken of in The Secret Doctrine.

Alaya(Sanskrit) ::: A compound word: a, "not"; laya, from the verb-root li, "to dissolve"; hence "theindissoluble." The universal soul; the basis or root or fountain of all beings and things -- the universe,gods, monads, atoms, etc. Mystically identical with akasa in the latter's highest elements, and withmulaprakriti in the latter's essence as "root-producer" or "root-nature." (See also Akasa, Buddhi,Mulaprakriti)[NOTE: The Secret Doctrine (1:49) mentions Alaya in the Yogachara system, most probably referring toalaya-vijnana, but adds that with the "Esoteric 'Buddhists' . . . 'Alaya' has a double and even a triplemeaning." -- PUBLISHER]

Alexeterioi (Greek) Tutelary gods whose figures were located in the sky, that Seldenus explains were used in building the Jewish teraphim (oracles). (SD 1:394)

Allfather, Alfadir (Icelandic) [from al all + fadir father] Odin, father of gods and men. As Allfather, Odin occurs on many levels: as the indwelling divinity in a universe and in every part of the universe. He is also, together with his two brother-gods, the creative power of life on each level of existence. Odin (divine intelligence, Sanskrit mahat), Vile (will), and Vi or Ve (awe, sanctity) comprise the cosmic creative trinity. They spring from Bur, the quasi-manifest or Second Logos, which in turn emanated from Buri, the legendary king of cold. Buri was immersed in the ice of non-being until the cow Audhumla, symbol of fertility, uncovered his head when licking the ice blocks for salt.

allotheism ::: n. --> The worship of strange gods.

“All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement.

Alpha Draconis. Also Thuban. A third magnitude star, north of the constellation of the Great Bear, which was the pole star about the third millennium BC. Around 2170 BC it shone down the descending passage of the Great Pyramid at its lower meridian transit, but Egyptologists generally believe that the Pyramid is much older than that. In the previous precessional period Alpha Draconis would be in about the same position rather less than 26,000 years earlier. After it ceased to be the pole star, it shared the fate of all the fallen gods and was treated as an evil demon.

Amal: “If nothing existed except the Gods there would be no mediating passage for the spirit awaking in matter and moving towards the higher regions and reaching the glory of the Oversoul after much labour and gradual process.”

Ambhamsi (Sanskrit) Ambhāṃsi [from ambhas water, from the verbal root bhā to shine] Water; in the Vedas the celestial waters and also a synonym for gods, but in the Brahmanas and Puranas the four orders of beings that variously “shine” or flourish: deva-manushyah (gods and men), pitris (fathers or manes), and asuras (demons, not-gods). This is “because they are all the product of waters (mystically), of the Akasic Ocean . . . If the student of Esoteric philosophy thinks deeply over the subject he is sure to find out all the suggestiveness of the term Ambhamsi, in its manifold relations to the Virgin in Heaven, to the Celestial Virgin of the Alchemists, and even to the ‘Waters of Grace’ of the modern Baptist” (SD 1:458n).

Ambrosia (Greek) [from ambrotos immortal from a not + mortos or brotos mortal; cf Sanskrit amṛta from a not + the verbal root mṛ to die; Latin immortalus from in not + mors death] In Classical myths variously the food, drink, or unguent of the gods or divine wisdom, connected with nectar; anything that confers or promotes immortality. Equivalent to the Sanskrit amrita and soma and the northern European mead. In a Chinese allegory, the flying Dragon drinks of ambrosia and falls to earth with his host. The laws of evolution entail a so-called curse or fall upon virtually all the hosts of monads frequently called angels, whereby they are cast down to the nether pole and undergo peregrinations in the realms of matter; in the case of many such “fallen angels,” this involves imbodiment or incarnation on earth. Man himself at a stage of his evolution experiences a similar “descent” and speeding-up, due to the impulses of the immortal urge within his breast to grow, progress, evolve, and become cognizant of larger reaches of truth. This is evident in the highly mystical Hebrew story of the forbidden Tree and in the various legends pertaining to soma in Hindu literature.

ambrosia ::: n. --> The fabled food of the gods (as nectar was their drink), which conferred immortality upon those who partook of it.
An unguent of the gods.
A perfumed unguent, salve, or draught; something very pleasing to the taste or smell.
Formerly, a kind of fragrant plant; now (Bot.), a genus of plants, including some coarse and worthless weeds, called ragweed, hogweed, etc.


ambrosia ::: Something especially delicious or delightful to taste or smell, divinely sweet; in Classical Mythology, the food of the gods.

ambrosia ("s) ::: something especially delicious or delightful to taste or smell, divinely sweet; in Classical Mythology, the food of the gods.

Ambrosia: The food of the gods of Greek mythology.

Amenti, Amentet (Egyptian) Amenti, Ȧmentet. The underworld (Tuat), the hidden place or secret region. The 15th or last house (Aat) of the Tuat, called Amentet-nefert (beautiful Amenti) and described as the dwelling place of the gods, where they live upon cakes and ale — in this respect similar to the Scandinavian Valhalla, the heaven world or devachan. The afterworlds were also referred to as Sekhet-hetep or -hetepet (the fields of peace), called in Greece the Elysian Fields, under the dominion of Osiris, lord of Amenti. Some of the texts speak of Amenti as situated far to the north of Egypt, although it is more commonly referred to as the Silent Land of the West. Other texts place it either below or above the earth, and the deceased is pictured as needing a ladder to ascend to the region.

Amitabha (Sanskrit) Amitābha [from a not + the verbal root mā to measure + ābhā (ābha) splendor, light from ā-bhā to shine, irradiate] Unmeasured splendor; mystically, as boundless light or boundless space, one of the five dhyani-buddhas of Tibetan Buddhism, more often referred to as the five tathagathas or jinas (victorious ones). Originally these dhyani-buddhas represented cosmic spiritual attributes and influences emanating from adi-buddhi, but they have become mythologized as gods, ruling over the central realm as well as the four cardinal directions.

Ammon (Greek) Ámmōn Amen (Egyptian) Ȧmen. Also Amun, Amon. In the Egyptian 5th dynasty, Amen and his consort Ament were among the primeval gods, mentioned immediately after the deities connected with primeval matter, Nau and Nen (gods of the cosmic watery abyss). He was envisaged as “All-nature,” the universe itself, especially in its occult and secret aspects. After the 12th dynasty, however, this god additionally became looked upon as having solar attributes, and therefore was called Amen-Ra — the chief deity of the powerful priesthood of Thebes, whose sway encompassed the whole of Egypt. Ammon was identified particularly with the hidden aspect of the sun, for the hymns are addressed: “he who is hidden to gods and men,” “he who is unknown,” “thy name is hidden from thy children in thy name Amen.”

Ammon-Ra (Greek) Ámmōn-Rā Amen-Ra (Egyptian) Ȧmen-Rā. When the princes of Thebes had conquered all rival claimants to the sovereignty of Egypt and established themselves as rulers of the dual Empires, they followed in religious, mystical, and occult matters the thought of the powerful priesthood of Thebes. Thus after the 12th dynasty a new manner of visioning the ancient god Ammon came into prominence, under the name Ammon-Ra, although the latter’s preeminence as chief god of Egypt did not occur until the 17th dynasty. The attributes of the hidden deity Ammon were combined with the solar god Ra, and this deity was acclaimed by the priests as the chief of the gods of Egypt. Ammon-Ra seems to be devoid of most, at least, of the mystical symbols that are present in representations of the older deities, although the hymns to the god that were carefully prepared by the priests incorporated all the attributes and phraseology prevalent in the other scriptures.

Amon-Ra: The Egyptian king of the gods, creator of the universe; originally the god of Thebes, later supreme god of all Egypt.

Amrita (Sanskrit) Amṛta [from a not + mṛta dead from the verbal root mṛ to die] Immortality; the water of life or immortality, the ambrosial drink or spiritual food of the gods. According to the Puranas, Ramayana, and Mahabharata, amrita is the elixir of life produced during the contest between the devas and asuras when churning the “milky sea” (the waters of life). It has been stolen many times, but as often recovered, and it is still preserved carefully in devaloka.

Amrita: The drink or food of the gods of the Vedic myths. Identified with the soma drink (q.v.).

amrta (Amrita) ::: 1. immortality. ::: 2. the nectar of immortality, ambrosia, the food or drink of the gods; the immortalising delight of the divine ecstasy. ::: amrtam [nominative]

Amsa, Amsu (Sanskrit) Aṃśa, Aṃśu Fragment, particle, part; name of one of the adityas in the Mahabharata; also of Surya (the sun) whose solar energy was so tremendous that the divine architect Visvakarman cut off an eighth part of his glory. From the luminous fragments (amsa) which fell to earth, Visvakarman made a number of implements for the gods, including Vishnu’s discus and Siva’s trident. In the Bhagavad-Gita (15:7), Krishna emanates an amsa of himself which, becoming a jiva (monad) in the world of living beings, draws to itself manas (mind) and the five senses which originate in prakriti (nature).

Anaktes, Anakes (Greek) Also Anactes, Anaces. Kings, chiefs; applied by Homer and other Greeks to the gods, as for instance the Dioscuri. When used of creative powers, they are identified with the kabeiroi, corybantes, curetes, etc.

ananke ::: "In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

Ananke ::: “In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” (Mother India) Glossary and Index of Proper Names in Sri Aurobindo’s Works

Anastasis (Greek) Rising up; used in referring to the dead and to resurrection. However, this ancient mystical term was originally used for the rising of the initiant when, having completed the dread trials of initiation, he rose a new man, one who was reborn, or what in India was called a dvija (twice-born). Another significance belonging from earliest times to the cycle of initiation is that when a person through severe training, initiation, and a complete turning away from things of matter to things of spirit, had succeeded in becoming at one with his inner god at least on occasions, he was then considered to have arisen or to have become resurrected out of all the lower ranges of kosmic life, and to have attained self-conscious existence in the spirit. Having attained anastasis, he took his place in the hierarchy of light or compassion as one of the co-laborers with the gods.

Anatum or Antum (Chaldean) Consort of the god of heaven, Anu, supreme god of the Assyro-Babylonian pantheon. Whereas Anu represented heaven and height, Anatum represented the earth and depth. She was regarded as the mother of the gods, as well as being the mother of the god Ea or Hea. “Astronomically she is Ishtar, Venus, the Ashtoreth of the Jews” (TG 21). Anu and Anatum correspond to Ouranos and Gaia in Hesiod, and therefore in one of her mystical significances Anatum corresponds with the Hindu prakriti.

Ancestor Worship A cult variously observed around the world and usually defined as the cult of the spirits of parents and forefathers. It implies belief in the continued existence of the deceased and in certain cases in their power of being interested in and affected by the fortunes of their living descendants; the sense of a perpetual spiritual unity and moral reciprocity in obligations and services; and a dependence of the fortunes of the living on the fulfillment of these obligations. This can be seen from the ancient Roman ideas portrayed in the Aeneid, where the household gods (lares and penates) are so carefully preserved through all vicissitudes. This belief and practice point to times when death was regarded as merely an event in a continuous life. With the ancient cults, the sense of personal separateness seems merged in the more vivid sense of family unity, from whose privileges and obligations death is no discharge.

an exceeding of the law of the physical body, ::: the conquest of death, an earthly immortality"; the "ambrosia of the gods", a rejuvenating "nectar" induced by certain practices of yoga to trickle down from a subtle centre in the head; identified with soma1, "the sweetness that comes flowing from the streams of the upper hidden world, . . . the divine delight hidden in all existence which, once manifest, supports all life"s crowning activities and is the force that finally immortalises the mortal".

Angel: A living creature of the spirit world, intermediate between gods and humans, and either friendly or hostile toward humanity. Angels belong to the class properly known as demons. In the monotheistic religions, the word angel is usually applied to the benevolent agents and messengers of God.

Anu; Anum: The Babylonian and Assyrian god of heaven, ruler of destiny, king of gods, chief of the Babylonian triad of gods (the other two were Ea and Enlil).

Anu (Chaldean) Supreme god of the Babylonian pantheon, king of angels and spirits, ruler of destiny, lord of the city of Erech or Uruk — later Ur. One of the loftiest of Babylonian divinities, part of a trinity with Enlil and Ea, he was especially the god of heaven, creator of star spirits and of the demons of cold, rain, and darkness. His consort Antum or Anatum was mother of the gods. Anu was the concealed deity; in the Chaldean account of Genesis, he is the passive deity, however, “the primordial chaos, the god time and world at once, chronos, and kosmos, the uncreated matter issued from the one and fundamental principle of all things” (IU 2:423).

Anukis [Greek from Egyptian Ȧnqet from ȧnq to surround, embrace] Third of the triad of deities of Elephantine, consisting of Khnemu, Sati, and Anqet or Anukis. Her worship was common in northern Nubia, but later centered at Sahal, where her principal temple was situated. At Philae she was identified with Nephthys or Neith, it being common to regard Khnemu as a form of Osiris: hence Sati and Anqet became associated with Isis and Nephthys. However, Anqet is also represented with the disk and horned headdress of Isis and is called the lady of heaven, mistress of all the gods; giver of life and of all power, and of all health and joy of heart. The goddess is also associated with the embracing waters of the Nile, though the root itself shows that she is the embracing and all-surrounding cosmic life as well as it minor functions in manifestation. The ascriptions given to Anukis as the giver of life and of all power associate the goddess with the moon, whether in the cosmogonical or lower generative sense.

Anunnaki (Chaldean) In Babylonian mythology, a hierarchy of lower angels: the angels of earth or the underworld, star gods who had sunk below the horizon and become judges of the dead. Below the anunnaki were several classes of genii — sadu, vadukku, ekimu, gallu — some of which were represented as being good, some evil. The anunnaki are “terrestrial Elementals also” (TG 25).

Anzu or Zu (Babylonian) The lion-headed eagle, often portrayed as “master of the animals.” Plotting to assume sovereignty and command the gods, he stole the Tablet of Destinies (DUB-šima-a-ti) from the empty throne of his master, the high god Enlil, then flew off to hide in the inaccessible mountain. Warrior-god Ninurta was sent to battle Anzu, slay him, and return the Tablet. George Smith’s 1875 translation (cited in SD 2:283n) was tentative at best and is now superseded by modern translations such as in Dalley, Myths from Mesopotamia, 1989.

Ap, Apas, Apah (Sanskrit) Ap, Apas, Āpaḥ [from ap water] Watery, water; in the plural [apaḥ, apas the waters], considered as feminine deities and mothers from whom all issue forth. Cosmically apah or apas are the waters of space, out of which the universe is produced. “Apah (the waters) assume different forms of this earth, this atmosphere, this sky, the mountains, gods and humans (deva-manushyah), beasts and birds, grass and trees, animals together with worms, flies, and ants. Apah (water) indeed is all these forms” (ChU 7:10, 1).

Apap or Apep (Egyptian) Āpep Apophis (Greek) The serpent of evil, generally denoting matter in its lower reaches of differentiation from spirit; the slayer of every soul too loosely linked to its immortal spirit. Typhon, having slain Osiris, incarnates in Apap and seeks to kill Horus (the personal ego), but is slain by Horus through the power of Horus’ father Osiris, the buddhic principle. It is also the serpent which is slain by the sun god Ra. The combat is another aspect of the myth of the battle between Horus and Set, these deities representing cosmic and physical light and cosmic and physical darkness respectively. “Apap is called ‘the devourer of the Souls,’ and truly, since Apap symbolizes the animal body, as matter left soulless and to itself. Osiris, being, like all the other Solar gods, a type of the Higher Ego (Christos), Horus (his son) is the lower Manas or the personal Ego. On many a monument one can see Horus, helped by a number of dog-headed gods armed with crosses and spears, killing Apap” (TG 26).

Aphrodite (Greek) Greek Goddess of love and beauty, in older times regarded as signifying the harmony of cosmos. Originally the daughter of Zeus and Dione, a lunar deity like Aphrodite, both being represented with the horns of the moon or of the zodiacal sign Taurus; but the same deity in ancient mystical philosophy may be at once mother, wife, and daughter — so difficult is it to find among our common notions a symbolism that will convey the full meaning anciently intended. Later, under Eastern influence, she was said to have been born from the sea foam and to have landed in a seashell on the isle of Cythera. A sea goddess as well as an earth goddess of gardens, groves, and springtime, she was the wife of Hephaestus and connected also with Ares and Adonis; mother of Eros. As Aphrodite Urania, she was identified with the goddess of heaven Astarte, and later under Platonic influence came to represent spiritual love as opposed to earthly love, represented by Aphrodite Pandemos. Among her analogs are Isis, Ishtar, Mylitta, Eve, Vach, etc., all the mother of all living beings and of the gods, cosmically. The Romans identified Aphrodite with Venus, and the Egyptians with Hathor.

Apollo (Greek) Also called Phoebus (the pure, shining); son of Zeus and Leto (Latona), the polar region or night, and twin brother of Artemis (Diana). His birth shows the emanation of light from darkness. One of the most popular gods of Greek mythology, he is primarily the god of light, and is also associated with the sun, hence a giver of life, light, and wisdom to the earth and humanity. Apollo and Artemis are the mystic sun and the higher occult moon (SD 2:771). Apollo stands for order, justice, law, and purification by penance. His attribute as a punisher of evil is shown by his bow, with which as an infant he slew Python. He is the deity who wards off evil; the healer, father of Aesculapius and often identified with him; and the god of divination, associated especially with the Oracle at Delphi. The other principal seat of his worship was at Delos, his birthplace. He was also the patron of song and music, of new civic foundations, and protector of crops and flocks. His lyre is the sacred heptachord or septenary, seen in the sevenfold manifestations of the Logos in the universe and man; he is also the sun with its seven planets. He answers in some respects to the Hindu Indra and Karttikeya and in others to the Christian archangel Michael; Janus was the Roman god of light.

apotheosis ::: n. pl. --> The act of elevating a mortal to the rank of, and placing him among, "the gods;" deification.
Glorification; exaltation.


Applied by the ancient Hebrews and Phoenicians not only to gods or divinities, but to kings and priests. See also ADONAI

Apsaras (Sanskrit) Apsaras [from ap water + saras flowing from the verbal root sṛ to flow, glide, blow (as of wind)] Moving in the waters; a class of feminine divinities known as celestial water nymphs, whose location is commonly placed in the sky between the clouds rather than in the waters of earth, although they are often described as visiting earth. These fairy-like wives of the gandharvas (celestial musicians) can change their shape at will, often appearing as aquatic birds. In Manu they are held to be the creations of the seven manus, but in the Puranas and the Ramayana their origin is attributed to the churning of the cosmic waters, and it is said that neither gods nor asuras would have them for wives. Since mythologically they were common to all, they are called Sumadatmajas (self-willed pleasurers) — 35 million of them, of whom Kama, god of love, is lord and king. One of their roles is to act as temptresses to those too ardent for divine status. Only the individual who can withstand the perfumed entreaties of the apsarasas is worthy of full enlightenment. In the Yajur-Veda the apsarasas are called sunbeams because of their connection with the gandharva who personifies the sun.

Aries (The Ram): The first sign of the zodiac. Its symbol () represents the head and horns of the ram. In astrology, it is a symbol of offensive power—a weapon of the gods, hence an implement of the will. The Babylonians sacrificed rams during the period when the Sun occupied this sign, which occurs annually from March 21 to April 20. Astrologically and astronomically it is the first thirty-degree arc beginning at the point of the Spring Equinox. It is the “leading” quality of the element Fire: positive, diurnal, movable, dry, hot, fiery, choleric and violent. Ruler: Mars. Exaltation: Sun. Detriment: Venus. Fall: Saturn. Symbolic interpretation: Sprouting seed; fire in eruption; a fountain of water; a ram’s horns.

aruspex ::: n. --> One of the class of diviners among the Etruscans and Romans, who foretold events by the inspection of the entrails of victims offered on the altars of the gods.

arya (Aryan) ::: the good and noble man; the fighter; he who strives and overcomes all outside him and within him that stands opposed to the human advance; he who does the work of sacrifice, finds the sacred word of illumination, desires the gods and increases them and is increased by them into the largeness of the true existence; he is the warrior of the light and the traveller to the Truth.

as ::: adv. & conj. --> Denoting equality or likeness in kind, degree, or manner; like; similar to; in the same manner with or in which; in accordance with; in proportion to; to the extent or degree in which or to which; equally; no less than; as, ye shall be as gods, knowing good and evil; you will reap as you sow; do as you are bidden.
In the idea, character, or condition of, -- limiting the view to certain attributes or relations; as, virtue considered as virtue; this actor will appear as Hamlet.


  "As for Vishnu being the creator, all the three gods are often spoken of as creating the universe — even Shiva who is by tradition the Destroyer.” Letters on Yoga

“As for Vishnu being the creator, all the three gods are often spoken of as creating the universe—even Shiva who is by tradition the Destroyer.” Letters on Yoga

Asgard: In Norse mythology, Odin’s headquarters, home of the gods, also housing the Valhalla, hall of the chosen among those slain in battle.

“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Astrology ::: The astrology of the ancients was indeed a great and noble science. It is a term which means the "scienceof the celestial bodies." Modern astrology is but the tattered and rejected outer coating of real, ancientastrology; for that truly sublime science was the doctrine of the origin, of the nature, of the being, and ofthe destiny of the solar bodies, of the planetary bodies, and of the beings who dwell on them. It alsotaught the science of the relations of the parts of kosmic nature among themselves, and more particularlyas applied to man and his destiny as forecast by the celestial orbs. From that great and noble sciencesprang up an exoteric pseudo-science, derived from the Mediterranean and Asian practice, eventuating inthe modern scheme called astrology -- a tattered remnant of ancient wisdom.In actual fact, genuine archaic astrology was one of the branches of the ancient Mysteries, and wasstudied to perfection in the ancient Mystery schools. It had throughout all ancient time the unqualifiedapproval and devotion of the noblest men and of the greatest sages. Instead of limiting itself as modernso-called astrology does to a system based practically entirely upon certain branches of mathematics, inarchaic days the main body of doctrine which astrology then contained was transcendental metaphysics,dealing with the greatest and most abstruse problems concerning the universe and man. The celestialbodies of the physical universe were considered in the archaic astrology to be not merely time markers,or to have vague relations of a psychomagnetic quality as among themselves -- although indeed this istrue -- but to be the vehicles of starry spirits, bright and living gods, whose very existence andcharacteristics, individually as well as collectively, made them the governors and expositors of destiny.

As universal space, it is also known as Aditi, in which lies inherent the eternal and continuously active ideation of the universe producing its ever-changing aspects on the planes of matter and objectivity; and from this ideation radiates the First Logos. This is why the Puranas state that akasa has but one attribute, namely sound, for sound is but the translated symbol of logos (speech) in its mystic sense. Akasa as primordial spatial substance is thus the upadhi (vehicle) of divine thought. Further, it is the playground of all the intelligent and semi-intelligent forces in nature, the fountainhead of all terrestrial life, and the abode of the gods.

Asura: In Hindu mysticism, a fallen angel or demon, hostile to the gods (devas).

asura ::: n. --> An enemy of the gods, esp. one of a race of demons and giants.

ASURA. ::: Titan; a being of ignorant egoism as opposed to the Deva or god, who is a being of Light; sons of Darkness and Division.
Asuras are really the dark side of the mental, or more strictly, of the vital mind plane. This mind is the very field of the Asuras. Their main characteristic is egoistic strength and struggle, which refuse the higher law. The Asura has self-control, tapas, and intelligence, but all that for the sake of his ego.
There are no Asuras on the higher planes where the Truth prevails, except in the Vedic sense -“ the Divine in its strength “. The mental and vital Asuras are only a deviation of that power.
There are two kinds of Asuras - one kind were divine in their origin but have fallen from their divinity by self-will and opposition to the intention of the Divine; they are spoken in the Hindu scriptures as the former or earlier gods; these can be converted and their conversion is indeed necessary for the ultimate purpose of the universe. But the ordinary Asura is not of this character, is not an evolutionary but a typal being and represents a fixed principle of the creation which does not evolve or change and is not intended to do so. These Asuras, as also the other hostile beings, Rakshasas, Pishachas and others resemble the devils of the Christian tradition and oppose the divine intention and the evolutionary purpose in the human being; they don’t change the purpose in them for which they exist which is evil, but have to be destroyed like the evil. The Asura has no soul, no psychic being which has to evolve to a higher state; he has only an ego and usually a very powerful ego; he has a mind, sometimes even a highly intellectual mind; but the basis of his thinking and feeling is vital and not mental, at the service of his desire and not truth. He is a formation assumed by the life-principle for a particular kind of work and not a divine formation or soul.
Some kinds of Asuras are very religious, very fanatical about their religion, very strict about rules of ethical conduct. There are others who use spiritual ideas without believing in them to give them a perverted twist and delude the sadhaka.


asura ::: [Ved.]: the Lord; used in the Veda as in the Avesta for the deva, but also for the gods, his manifestations; it is only in a few hymns that it is used for the dark Titans; [Later] : the strong or mighty one, Titan; a [hostile] being of the mentalised vital.

Asvattha(Sanskrit) ::: The mystical tree of knowledge, the mystical tree of kosmical life and being, represented asgrowing in a reversed position: the branches extending downwards and the roots upwards. The branchestypify the visible kosmical universe, the roots the invisible world of spirit.The universe among the ancients of many nations was portrayed or figurated under the symbol of a tree,of which the roots sprang from the divine heart of things, and the trunk and the branches and thebranchlets and the leaves were the various planes and worlds and spheres of the kosmos. The fruit of thiskosmic tree contained the seeds of future "trees," being the entities which had attained through evolutionthe end of their evolutionary journey, such as men and the gods -- themselves universes in the small, anddestined in the future to become kosmic entities when the cycling wheel of time shall have turnedthrough long aeons on its majestic round. In fact, every living thing, and so-called inanimate things also,are trees of life, with their roots above in the spiritual realms, with their trunks passing through theintermediate spheres, and their branches manifesting in the physical realms.

Asvins (Aswins) ::: the "Riders on the Horse", the name of two Vedic Asvins gods; "twin divine powers whose special function is to perfect the nervous or vital being in man in the sense of action and enjoyment".

asvins &

ayu-Aryaman ::: the three forceful gods Agni2, Vayu2 and Aryaman unified to form one deity.Agni-V Agni-Vayu-Aryaman

balder ::: n. --> The most beautiful and beloved of the gods; the god of peace; the son of Odin and Freya.

barhih. ::: in the Veda, the seat of sacred grass on which the gods are invited to sit at the sacrifice.

Gods ::: It was the hour before the Gods awake.

Gods ::: Personalities and Powers of the dynamic Divine.

Gods

Gods ::: The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.
   Ref: CWSA Vol. 17, Page: 26


Gods ::: “The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” The Upanishads

Gods ::: The old pantheons were builded upon an ancient and esoteric wisdom which taught, under the guise of apublic mythology, profound secrets of the structure and operations of the universe which surrounds us.The entire human race has believed in gods, has believed in beings superior to men; the ancients all saidthat men are the "children" of these gods, and that from these superior beings, existent in the azurespaces, men draw all that in them is; and, furthermore, that men themselves, as children of the gods, arein their inmost essence divine beings linked forever with the boundless universe of which each humanbeing, just as is the case with every other entity everywhere, is an inseparable part. This is a truly sublimeconception.One should not think of human forms when the theosophist speaks of the gods; we mean the arupa -- the"formless" -- entities, beings of pure intelligence and understanding, relatively pure essences, relativelypure spirits, formless as we physical humans conceive form. The gods are the higher inhabitants ofnature. They are intrinsic portions of nature itself, for they are its informing principles. They are as muchsubject to the wills and energies of still higher beings -- call these wills and energies the "laws" of higherbeings, if you will -- as we are, and as are the kingdoms of nature below us.The ancients put realities, living beings, in the place of laws which, as Occidentals use the term, are onlyabstractions -- an expression for the action of entities in nature; the ancients did not cheat themselves soeasily with words. They called them gods, spiritual entities. Not one single great thinker of the ancients,until the Christian era, ever talked about laws of nature, as if these laws were living entities, as if theseabstractions were actual entities which did things. Did the laws of navigation ever navigate a ship? Doesthe law of gravity pull the planets together? Does it unite or pull the atoms together? This word laws issimply a mental abstraction signifying unerring action of conscious and semi-conscious energies innature.

bhuta-bhavana bhutesa deva-deva jagatpate ::: lord of existences, cause of their becoming, God of gods, master of the universe. [Gita 10.15]

bitheism ::: n. --> Belief in the existence of two gods; dualism.

Blavatsky calls the anugraha creation a blind, “for it refers to a purely mental process: the cognition of the ‘ninth’ creation, which, in its turn, is an effect, manifesting in the secondary of that which was a ‘Creation’ in the Primary (Prakrita) Creation. The Eighth, then, called Anugraha (the Pratyayasarga or the intellectual creation of the Sankhyas . . .), is ‘that creation of which we have a perception’ — in its esoteric aspect — and ‘to which we give intellectual assent (Anugraha) in contradistinction to organic creation.’ It is the correct perception of our relations to the whole range of ‘gods’ and especially of those we bear to the Kumaras — the so-called ‘Ninth Creation’ — which is in reality an aspect of or reflection of the sixth in our manvantara (the Vaivasvata)” (SD 1:456).

Brahma devanam prathamah sambabhuva ::: Brahma first of the Gods was born. [Mund. 1.1.1]

brahma ::: n. --> The One First Cause; also, one of the triad of Hindoo gods. The triad consists of Brahma, the Creator, Vishnu, the Preserver, and Siva, the Destroyer.
A valuable variety of large, domestic fowl, peculiar in having the comb divided lengthwise into three parts, and the legs well feathered. There are two breeds, the dark or penciled, and the light; -- called also Brahmapootra.


Brhaspati (Brihaspati) ::: [Ved.]: the Master of the creative Word (the stress in the name falling upon the potency of the Word rather than upon the thought of the general soul-power which is behind it). [Later]: spiritual teacher of the gods; guardian of the planet Jupiter; chief of the high priests of the world.

Buddha(s) of Compassion ::: One who, having won all, gained all -- gained the right to kosmic peace and bliss -- renounces it so thathe may return as a Son of Light in order to help humanity, and indeed all that is.The Buddhas of Compassion are the noblest flowers of the human race. They are men who have raisedthemselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, thelight of the inner god, pour forth and manifest itself through the humanity of the man, through the humansoul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry andselfish; through opening up the inner nature so that the god within may shine forth; in other words,through self-directed evolution, they have raised themselves from mere manhood into becominggod-men, man-gods -- human divinities.They are called Buddhas of Compassion because they feel their unity with all that is, and therefore feelintimate magnetic sympathy with all that is, and this is more and more the case as they evolve, untilfinally their consciousness blends with that of the universe and lives eternally and immortally, because itis at one with the universe. "The dewdrop slips into the shining sea" -- its origin.Feeling the urge of almighty love in their hearts, the Buddhas of Compassion advance forever steadilytowards still greater heights of spiritual achievement; and the reason is that they have become thevehicles of universal love and universal wisdom. As impersonal love is universal, their whole natureexpands consequently with the universal powers that are working through them. The Buddhas ofCompassion, existing in their various degrees of evolution, form a sublime hierarchy extending from theSilent Watcher on our planet downwards through these various degrees unto themselves, and evenbeyond themselves to their chelas or disciples. Spiritually and mystically they contrast strongly withwhat Asiatic occultism, through the medium of Buddhism, has called the Pratyeka Buddhas.

Cabiri: A group of minor deities often mentioned in ancient writings as powerful masters of magic. They were probably of Semitic origin, and their worship as gods of mysteries was widespread in Greece, especially in Samothrace, Bœotia and Thessaly.

caduceus ::: n. --> The official staff or wand of Hermes or Mercury, the messenger of the gods. It was originally said to be a herald&

Caduceus: The wand of Hermes, or Mercury, the messenger of the gods. A cosmic, magic, or astronomical symbol; its significance changing with its application. Originally a triple-headed serpent, it is now a rod with two serpents twined around it, and two wings at the top. The entwined white and black serpents represent the struggle between good and evil—disease and cure. (Cf. Aaron’s Rod.)

Capricorn (The Goat): The tenth sign of the Zodiac. In Hindu astrology, Makarar—and considered by the ancients to be the most important of all the signs. Its symbol () represents the figure by which the sign is often pictured—that of the forepart of a goat, with the tail of a fish—vaguely suggesting the mermaid. Sometimes also by the sea-goat, or dolphin. It is said to have a reference to the legend of the goat and the Sun gods. The Sun is in Capricorn annually from December 22 to January 20. Astrologically it is the first thirty degrees following the Winter Solstice, marked by the passing of the Sun over the Tropic of Capricorn and occupying a position along the Ecliptic from 270° to 300°. It is the “leading” quality of the element Earth: negative, nocturnal, cold, dry, obeying. Ruler: Saturn. Exaltation: Mars. Detriment: Moon. Fall: Jupiter. Symbolic interpretation: A goat with a fish’s tail, signifying extremes of height and depth; changes wrought by time; union of the Christian and Jewish religious dispensations.

Chaos(Greek) ::: A word usually thought to mean a sort of helter-skelter treasury of original principles and seedsof beings. Well, so it verily is, in one profound sense; but it is most decidedly and emphatically nothelter-skelter. It is properly the kosmic storehouse of all the latent or resting seeds of beings and thingsfrom former manvantaras. Of course it is this, simply because it contains everything. It means space, notthe highest mystical or actual space, not the parabrahma-mulaprakriti, the Boundless -- not that. But thespace of any particular hierarchy descending into manifestation, what space for it is at that particularperiod of its beginning of development. The directive principles in chaos are the gods when they awakenfrom their pralayic sleep. Chaos in one sense may very truly be called the condition of the space of asolar system or even of a planetary chain during its pralaya. When awakening to planetary action begins,chaos pari passu ceases.

Ch’i: Chinese for force, spirit. Used in esoteric terminology also for breath, the vital fluid. Also as the name of the Spirits of Earth (the gods of the ground and the grain, mountains, rivers and valleys).

Consciousness ::: In all its forms and protean manifestations, consciousness is spirit-matter -- force and matter, or spirit andsubstance, are one -- hence consciousness is the finest and loftiest form of energy, is the root of allthings, and is coextensive with kosmic space. It is, therefore, the foundation and the essence of gods, ofmonads, and of atoms -- the three generalized degrees, kosmically speaking, of the universe. A naturalcorollary from this is that the universe therefore is imbodied consciousness, or much more correctly weshould call it a quasi-infinite aggregate of imbodied consciousnesses.

Councillor gods: A term applied, by the Chaldeans, to the three bright stars in a constellation, which served to mark the position of the ruling planet of that sign, when in the sign.

Culture hero: A historical person whose teachings, doings or accomplishments live on, usually in an idealized version, in the myths, legends and traditions of his tribe, race or people. Culture heroes are usually raised by posterity to a divine or semi-divine status or regarded to have been incarnations of high-ranking gods.

daitya ::: an enemy of the gods (devas), the "opposing or too violently forward-striving Titan"; any of the sons of Diti, meaning "the division, the separative consciousness", who is the mother of the Titans as Aditi is the mother of the gods.

demigod ::: a mythological being who is partly divine and partly human; an inferior deity. demigod"s, demigods.

demigod "person" A hacker with years of experience, a national reputation, and a major role in the development of at least one design, tool, or game used by or known to more than half of the hacker community. To qualify as a genuine demigod, the person must recognisably identify with the hacker community and have helped shape it. Major demigods include {Ken Thompson} and {Dennis Ritchie} (co-inventors of {Unix} and {C}) and {Richard Stallman} (inventor of {Emacs}). In their hearts of hearts, most hackers dream of someday becoming demigods themselves, and more than one major software project has been driven to completion by the author's veiled hopes of apotheosis. See also {net.god}, {true-hacker}. [{Jargon File}] (1994-10-27)

demonism ::: n. --> The belief in demons or false gods.

"Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

“Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

deva ::: a god, a divinity; "a dynamic being manifested in Prakriti for the works of the plane to which he belongs"; any of the "cosmic godheads presiding over the action of cosmic principles", brahman "representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature"; the Divine, the supreme and universal Deity (isvara, purus.a) "of whom all the gods are different Names and Powers"; the seventh of the ten types of consciousness (dasa-gavas) in the evolutionary scale: mind concentrated in vijñana, exceeding itself.

devabhasa ::: [the language of the gods, applied to the Sanskrit language].

deva-deva ::: [God of gods], universal deity.

devakridanudarsanam ::: as watching the sports of the gods. [Bhagavata Purana]

Devanagari: Literally, the letters of the gods; the characters of the Sanskrit script.

devanam adabdha (adabdhani) vratani ::: [the inviolate laws of the working of the gods]. [Ved.]

devanam dhruva-vratani ::: [the fixed laws of working of the gods]. [Ved.]

devanam prathama vratani ::: [the first laws of working of the gods]. [Ved.]

devan devayajo yanti madbhakta yanti mam api ::: [they who worship the gods go to the gods, but My devotees come to Me]. [Gita 7.23]

devaputrah ::: sons of the gods.

Deva(s)(Sanskrit) ::: A word meaning celestial being, of which there are various classes. This has been a greatpuzzle for most of our Occidental Orientalists. They cannot understand the distinctions that thewonderful old philosophers of the Orient make as regards the various classes of the devas. They say, insubstance: "What funny contradictions there are in these teachings, which in many respects are profoundand seem wonderful. Some of these devas or divine beings are said to be less than man; some of thesewritings even say that a good man is nobler than any god. And yet other parts of these teachings declarethat there are gods higher even than the devas, and yet are called devas. What does this mean?"The devas or celestial beings, one class of them, are the unself-conscious sparks of divinity, cyclingdown into matter in order to bring out from within themselves and to unfold or evolve self-consciousness,the svabhava of divinity within. They then begin their reascent always on the luminous arc, which neverends, in a sense; and they are gods, self-conscious gods, henceforth taking a definite and divine part inthe "great work," as the mystics have said, of being builders, evolvers, leaders of hierarchies. In otherwords, they are monads which have become their own innermost selves, which have passed thering-pass-not separating the spiritual from the divine.

devayana (Devayan) ::: a journeying of the gods or to the gods. ::: devayanah [plural]

Dhyana(Sanskrit) ::: A term signifying profound spiritualintellectual contemplation with utter detachment from allobjects of a sensuous and lower mental character. In Buddhism it is one of the six paramitas ofperfection. One who is adept or expert in the practice of dhyana, which by the way is a wonderfulspiritual exercise if the proper idea of it be grasped, is carried in thought entirely out of all relations withthe material and merely psychological spheres of being and of consciousness, and into lofty spiritualplanes. Instead of dhyana being a subtraction from the elements of consciousness, it is rather a throwingoff or casting aside of the crippling sheaths of ethereal matter which surround the consciousness, thusallowing the dhyanin, or practicer of this form of true yoga, to enter into the highest parts of his ownconstitution and temporarily to become at one with and, therefore, to commune with the gods. It is atemporary becoming at one with the upper triad of man considered as a septenary, in other words, withhis monadic essence. Man's consciousness in this state or condition becomes purely buddhi, or ratherbuddhic, with the highest parts of the manas acting as upadhi or vehicle for the retention of what theconsciousness therein experiences. From this term is drawn the phrase dhyani-chohans ordhyani-buddhas -- words so frequently used in theosophical literature and so frequently misconceived asto their real meaning. (See also Samadhi)

Dii adscripticii: The collective name of the minor gods of Roman mythology.

dish ::: n. --> A vessel, as a platter, a plate, a bowl, used for serving up food at the table.
The food served in a dish; hence, any particular kind of food; as, a cold dish; a warm dish; a delicious dish. "A dish fit for the gods."
The state of being concave, or like a dish, or the degree of such concavity; as, the dish of a wheel.
A hollow place, as in a field.


ditheism ::: n. --> The doctrine of those who maintain the existence of two gods or of two original principles (as in Manicheism), one good and one evil; dualism.

divine ::: a. --> Of or belonging to God; as, divine perfections; the divine will.
Proceeding from God; as, divine judgments.
Appropriated to God, or celebrating his praise; religious; pious; holy; as, divine service; divine songs; divine worship.
Pertaining to, or proceeding from, a deity; partaking of the nature of a god or the gods.
Godlike; heavenly; excellent in the highest degree;


dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda

dualism ::: n. --> State of being dual or twofold; a twofold division; any system which is founded on a double principle, or a twofold distinction
A view of man as constituted of two original and independent elements, as matter and spirit.
A system which accepts two gods, or two original principles, one good and the other evil.
The doctrine that all mankind are divided by the arbitrary decree of God, and in his eternal foreknowledge, into two classes, the


Durga ::: “In Hindu religion, the goddess who is the Energy of Shiva and the conquering and protecting aspect of the Universal Mother. She is the slayer of many demons including Mahisasura. Durga is usually depicted in painting and sculpture riding a lion, having eight or ten arms, each holding the special weapon of one or another of the gods who gave them to her for her battles with demons. (A; Enc. Br). Glossary and Index of Proper Names in Sri Aurobindo’s Works.

durga ::: "In Hindu religion, the goddess who is the Energy of Shiva and the conquering and protecting aspect of the Universal Mother. She is the slayer of many demons including Mahisasura. Durga is usually depicted in painting and sculpture riding a lion, having eight or ten arms, each holding the special weapon of one or another of the gods who gave them to her for her battles with demons. (A; Enc. Br.)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

Ea: In Babylonian and Assyrian mythology, the god of waters and of wisdom, crafts and learning, especially of the magical arts; the third member of the Babylonian triad of gods (Anu, Enlil, Ea).

edda ::: n. --> The religious or mythological book of the old Scandinavian tribes of German origin, containing two collections of Sagas (legends, myths) of the old northern gods and heroes.

Elohim: A Semitic word for gods; in Judaism, the name used instead of the ineffable name, Yahveh or Jehovah, of the One God.

Emanation ::: An emanation of the Mother is something of her consciousness and power put forth from her, which so long as it is in play is held in close connection with her and, when its play is no longer required, is withdrawn back into its source, but can always be put out and brought into play once more. But also the detaining thread of connection can be severed or loosened and that which came forth as an emanation can proceed on its way as an independent divine being with its own play in the world. All the Gods can put forth such emanations from their being, identical with them in essence of consciousness and power though not commensurate.
   Ref: CWSA Vol. 35, Page: 105


Enceladus ::: In classical mythology, a giant with a hundred arms buried under Mt. Etna, in Sicily, by the Olympian Gods.

enceladus ::: in classical mythology, a giant with a hundred arms buried under Mt. Etna, in Sicily, by the Olympian Gods.

Enlil: The Sumerian and Babylonian god of wind and storm, second of the Babylonian triad of gods (the other two were Anu and Ea).

eros ::: n. --> Love; the god of love; -- by earlier writers represented as one of the first and creative gods, by later writers as the son of Aphrodite, equivalent to the Latin god Cupid.

Ethics ::: The theosophical teachings are essentially and wholly ethical. It is impossible to understand the sublimewisdom of the gods, the archaic wisdom-religion of the ancients, without the keenest realization of thefact that ethics run like golden threads throughout the entire system or fabric of doctrine and thought ofthe esoteric philosophy. Genuine occultism, divorced from ethics, is simply unthinkable becauseimpossible. There is no genuine occultism which does not include the loftiest ethics that the moral senseof mankind can comprehend, and one cannot weigh with too strong an emphasis upon this great fact.Ethics in the theosophical philosophy are not merely the products of human thought existing as aformulation of conventional rules proper for human conduct. They are founded on the very structure andcharacter of the universe itself. The heart of the universe is wisdom-love, and these are intrinsicallyethical, for there can be no wisdom without ethics, nor can love be without ethics, nor can there be ethicsdeprived of either love or wisdom.The philosophic reason why the ancients set so much store by what was commonly known as virtusamong the Latins, from which we have our modern word "virtue," is because by means of the teachingoriginating in the great Mystery schools, they knew that virtues, ethics, were the offspring of the moralinstinct in human beings, who derived them in their turn from the heart of the universe -- from thekosmic harmony. It is high time that the Occidental world should cast forever into the limbo of explodedsuperstitions the idea that ethics is merely conventional morality, a convenience invented by man tosmooth the asperities and dangers of human intercourse.Of course every scholar knows that the words morals and ethics come from the Latin and Greekrespectively, as signifying the customs or habits which it is proper to follow in civilized communities.But this fact itself, which is unquestionable, is in a sense disgraceful, for it would almost seem that wehad not yet brought forth a word adequately describing the instinct for right and truth and troth andjustice and honor and wisdom and love which we today so feebly express by the words ethics or morals."Theosophist is who Theosophy does," wrote H. P. Blavatsky, and wiser and nobler words she neverwrote. No one can be a theosophist who does not feel ethic-ally and think ethically and live ethically inthe real sense that is hereinbefore described. (See also Morals)

euhemerism ::: n. --> The theory, held by Euhemerus, that the gods of mythology were but deified mortals, and their deeds only the amplification in imagination of human acts.

Euhemerism: The view that explains religious myths as traditional and partially distorted accounts of historical events and personages; from Euhemerus, Cyrenaic philosopher (c. 300 B.C.), who advanced the theory that the gods of mythology were deified heroes. -- G.R.M.

Fate ::: Fate seems a more mysterious power imposing itself on men, despite all their will and endeavour, from outside them and above—daivam, a power from the Gods.
   Ref: CWSA Vol. 5, Page: 353


Fenrir: In Norse mythology, a wolfish monster, offspring of Loki. One of the enemies of the Norse gods, he is to swallow Odin himself at the last day, and also to swallow the sun. (Also called Fenrisulf.)

Fire is spoken of as the Primary in the Stanzas of Dzyan: “The Spirit, beyond manifested Nature, is the fiery breath in its absolute Unity. In the manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial god. And in, on, and around the Earth, the fiery Spirit thereof — air, fluidic fire; water, liquid fire; Earth, solid fire. All is fire — ignis, in its ultimate constitution, or I, the root of which is 0 (nought) in our conceptions, the All in nature and its mind. Pro-Mater is divine fire. It is the Creator, the Destroyer, the Preserver. The primitive names of the gods are all connected with fire, from Agni, the Aryan, to the Jewish god who ‘is a consuming fire’ ” (ibid.).

First fruits: The offering of the first produce of the earth, the first animals killed or trapped in the hunting season, the firstlings of the flock, etc., to the gods most concerned with that particular activity which produced these first fruits, etc., or to the priests of those gods. In ancient days, the practice extended sometimes also to the first child of a man.

First Tier ::: A phrase used to summarize the first six major levels of values development according to Clare Graves and Spiral Dynamics: Survival Sense, Kin Spirits, Power Gods, Truth Force, Strive Drive, and Human Bond. First-Tier stages are characterized by a belief that “my values are the only correct values.” This lies in contrast to Second-Tier levels of development, wherein individuals recognize the importance of all value systems. Integral Theory uses First Tier to refer to the first six degrees or levels of developmental altitude (Infrared, Magenta, Red, Amber, Orange, and Green).

fork bomb "programming" A particular species of {wabbit} that can be written in one line of {C}: main() {for(;;)fork();} or {shell}: $0 & $0 & on any {Unix} system, or occasionally created by an egregious coding bug. A fork bomb process "explodes" by {recursive}ly spawning copies of itself using the {Unix} {system call} "{fork}(2)". Eventually it eats all the process table entries and effectively wedges the system. Fortunately, fork bombs are relatively easy to spot and kill, so creating one deliberately seldom accomplishes more than to bring the just wrath of the {gods} down upon the perpetrator. See also {logic bomb}. [{Jargon File}] (1994-12-14)

“For the gods are the guardians and increasers of the Truth, the powers of the Immortal, the sons of the infinite Mother; the way to immortality is the upward way of the gods, the way of the Truth, a journey, an ascent by which there is a growth into the law of the Truth, rtasya panthâh.” The Renaissance in India

For there is a continuous scale of the planes of consciousness, beginning with the psychical and other belts attached to and dependent on the earth plane and proceeding through the true independent vital and psychical worlds to the worlds of the gods and the highest supramental and spiritual planes of existence.

foundling ::: A foundling of the Gods she wanders here

Four, the ::: same as the fourfold isvara; the four Vedic gods (Varun.a,Four Mitra, Aryaman and Bhaga) who "build up the whole divine state into its perfection by the natural interaction of its four essential elements", the four gods representing respectively "the all-pervading purity" of sat (Varun.a), "the all-uniting light" of cit (Mitra), "the movement and all-discerning force" of tapas (Aryaman) and "the allembracing joy" of ananda (Bhaga), thus being "practically the later

frigga ::: n. --> The wife of Odin and mother of the gods; the supreme goddess; the Juno of the Valhalla. Cf. Freya.

Frigga: Wife of Odin in Norse mythology, mother of Thor, Balder and other gods, patroness of conjugal love. Variously regarded as goddess of the earth and air.

gan.a ::: group; (in the Indian tradition) a group of attendants, especially the demigods attending on Śiva; (in the Record of Yoga) devatas acting as agents of the isvara.

Gandharva ::: Sri Aurobindo: “The Gandharvas are of the vital plane but they are vital Gods, not Asuras.” Letters on Yoga

gandharva ::: Sri Aurobindo: "The Gandharvas are of the vital plane but they are vital Gods, not Asuras.” *Letters on Yoga

garden of the Gods

gentile ::: a. --> One of a non-Jewish nation; one neither a Jew nor a Christian; a worshiper of false gods; a heathen.
Belonging to the nations at large, as distinguished from the Jews; ethnic; of pagan or heathen people.
Denoting a race or country; as, a gentile noun or adjective.


gentilism ::: n. --> Hethenism; paganism; the worship of false gods.
Tribal feeling; devotion to one&


god ::: a being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe, the principal object of faith and worship in monotheistic religions. gods, gods", God"s, Gods, God-bliss, God-born, god-chant, God-child, god-children, God-ecstasy, God-face, God-frame, God-Force, God-given, god-haunts, God-instinct"s, God-joy, God-Light, god-kind, God-knowledge, God-language, God-light, god-mind, god-phase, God-spark, god-speech, God-state, god-touch, God-vision"s, god-wings, child-god, dream-god"s, half-god, Sun-god"s.

godchild ::: n. --> One for whom a person becomes sponsor at baptism, and whom he promises to see educated as a Christian; a godson or goddaughter. See Godfather.

godhead ::: n. --> Godship; deity; divinity; divine nature or essence; godhood.
The Deity; God; the Supreme Being.
A god or goddess; a divinity.


godlings ::: minor gods; inferior deities, those imagined as possessing little power, esp. those whose influence or authority is entirely local.

GODS. ::: Gods are Personalities or Powers put forth by the

godsend ::: n. --> Something sent by God; an unexpected acquisiton or piece of good fortune.

godship ::: n. --> The rank or character of a god; deity; divinity; a god or goddess.

godsib ::: n. --> A gossip.

godson ::: n. --> A male for whom one has stood sponsor in baptism. See Godfather.

godspeed ::: n. --> Success; prosperous journeying; -- a contraction of the phrase, "God speed you."

gods ::: Sri Aurobindo: "The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” *The Upanishads

gods "the necessary static elements, ::: Space, the ordered movements of the worlds, the ascending levels, the highest goal"; in later Hinduism, the Preserver of the world, one of the "three Powers and Personalities . of the One Cosmic Godhead", of which the other two are Brahma, the Creator, and Śiva or Rudra2, the Destroyer; also regarded as the Lord himself (isvara) who incarnates in the avataras, and the one deva of whom all the gods are manifestations; in the Record of Yoga, usually a subordinate aspect of Kr.s.n.a, sometimes identified with Pradyumna as the personality of the fourfold isvara whose sakti is Mahalaks.mi.Vis Visnu-Narayana

Greece. Homeric thought centered in Moira (Fate), an impersonal, immaterial power that distributes to gods and men their respective stations. While the main stream of pre-Socratic thought was naturalistic, it was not materialistic. The primordial Being of things, the Physis, is both extended and spiritual (hylozoism). Soul and Mind are invariably identified with Physis. Empedocles' distinction between inertia and force (Love and Hate) was followed by Anaxagoras' introduction of Mind (Nous) as the first cause of order and the principle of spontaneity or life in things. Socrates emphasized the ideological principle and introduced the category of Value as primary both in Nature and Man. He challenged the completeness of the mechanical explanation of natural events. Plato's theory of Ideas (as traditionally interpreted by historians) is at once a metaphysics, epistemology, and axiology. Ideas, forming a hierarchy and systematically united in the Good, are timeless essences comprising the realm of true Being. They are archetypes and causes of things in the realm of Non-Being (Space). Aristotle, while moving in the direction of common-sense realism, was also idealistic. Forms or species are secondary substances, and collectively form the dynamic and rational structure of the World. Active reason (Nous Poietikos), possessed by all rational creatures, is immaterial and eternal. Mind is the final cause of all motion. God is pure Mind, self-contained, self-centered, and metaphysically remote from the spatial World. The Stoics united idealism and hylozoistic naturalism in their doctrine of dynamic rational cosmic law (Logos), World Soul, Pneuma, and Providence (Pronoia).

Hathor: The cow goddess of ancient Upper Egypt, cow goddess of the sky which gives birth to the sun; the sky conceived as an immense cow with legs planted at the four corners of the earth, and upheld by the other gods.

Hera: In Greek mythology, the sister and wife of Zeus, queen of the gods, goddess of marriage.

Hermes: The ancient Greek god of herds, guardian of travellers, messenger of the gods, conductor of the dead to the underworld. The Romans identified him with Mercury. In Egypt, he was identified with Hermanubis, and chiefly with Thoth, the god of learning, and in the Roman imperial period he was worshipped as a revealer of divine wisdom by which men may become a new man, a Son of God.

Hermetic Chain ::: Among the ancient Greeks there existed a mystical tradition of a chain of living beings, one end of whichincluded the divinities in their various grades or stages of divine authority and activities, and the otherend of which ran downwards through inferior gods and heroes and sages to ordinary men, and to thebeings below man. Each link of this living chain of beings inspired and instructed the chain below itself,thus transmitting and communicating from link to link to the end of the marvelous living chain, love andwisdom and knowledge concerning the secrets of the universe, eventuating in mankind as the arts and thesciences necessary for human life and civilization. This was mystically called the Hermetic Chain or theGolden Chain.In the ancient Mysteries the teaching of the existence and nature of the Hermetic Chain was fullyexplained; it is a true teaching because it represents distinctly and clearly and faithfully true and actualoperations of nature. More or less faint and distorted copies of the teaching of this Hermetic Chain orGolden Chain or succession of teachers were taken over by various later formal and exoteric sects, suchas the Christian Church, wherein the doctrine was called the Apostolic Succession. In all the greatMystery schools of antiquity there was this succession of teacher following teacher, each one passing onthe light to his successor as he himself had received it from his predecessor; and as long as thistransmission of light was a reality, it worked enormous spiritual benefit among men. Therefore all suchmovements lived, flourished, and did great good in the world. These teachers were the messengers tomen from the Great Lodge of the Masters of Wisdom and Compassion. (See also Guru-parampara)

Hermetic chain: In occult teachings, a mystic chain of living entities, starting with the divine beings, and running through the demigods and sages to ordinary human beings, ending in the beings on the lower evolutionary levels.

hero ::: n. --> An illustrious man, supposed to be exalted, after death, to a place among the gods; a demigod, as Hercules.
A man of distinguished valor or enterprise in danger, or fortitude in suffering; a prominent or central personage in any remarkable action or event; hence, a great or illustrious person.
The principal personage in a poem, story, and the like, or the person who has the principal share in the transactions related; as Achilles in the Iliad, Ulysses in the Odyssey, and Aeneas in the


Hierarchy ::: The word hierarchy merely means that a scheme or system or state of delegated directive power andauthority exists in a self-contained body, directed, guided, and taught by one having supreme authority,called the hierarch. The name is used by theosophists, by extension of meaning, as signifying theinnumerable degrees, grades, and steps of evolving entities in the kosmos, and as applying to all parts ofthe universe; and rightly so, because every different part of the universe -- and their number is simplycountless -- is under the vital governance of a divine being, of a god, of a spiritual essence; and allmaterial manifestations are simply the appearances on our plane of the workings and actions of thesespiritual beings behind it.The series of hierarchies extends infinitely in both directions. If he so choose for purposes of thought,man may consider himself at the middle point, from which extends above him an unending series of stepsupon steps of higher beings of all grades -- growing constantly less material and more spiritual, andgreater in all senses -- towards an ineffable point. And there the imagination stops, not because the seriesitself stops, but because our thought can reach no farther out nor in. And similar to this series, aninfinitely great series of beings and states of beings descends downwards (to use human terms) -downwards and downwards, until there again the imagination stops, merely because our thought can gono farther.The summit, the acme, the flower, the highest point (or the hyparxis) of any series of animate and"inanimate" beings, whether we enumerate the stages or degrees of the series as seven or ten or twelve(according to whichever system we follow), is the divine unity for that series or hierarchy, and thishyparxis or highest being is again in its turn the lowest being of the hierarchy above it, and so extendingonwards forever -- each hierarchy manifesting one facet of the divine kosmic life, each hierarchyshowing forth one thought, as it were, of the divine thinkers.Various names were given to these hierarchies considered as series of beings. The generalized Greekhierarchy as shown by writers in periods preceding the rise of Christianity may be collected andenumerated as follows: (1) Divine; (2) Gods, or the divine-spiritual; (3) Demigods, sometimes calleddivine heroes, involving a very mystical doctrine; (4) Heroes proper; (5) Men; (6) Beasts or animals; (7)Vegetable world; (8) Mineral world; (9) Elemental world, or what was called the realm of Hades. TheDivinity (or aggregate divine lives) itself is the hyparxis of this series of hierarchies, because each ofthese nine stages is itself a subordinate hierarchy. This (or any other) hierarchy of nine, hangs like apendant jewel from the lowest hierarchy above it, which makes the tenth counting upwards, which tenthwe can call the superdivine, the hyperheavenly, this tenth being the lowest stage (or the ninth, countingdownwards) of still another hierarchy extending upwards; and so on, indefinitely.One of the noblest of the theosophical teachings, and one of the most far-reaching in its import, is that ofthe hierarchical constitution of universal nature. This hierarchical structure of nature is so fundamental,so basic, that it may be truly called the structural framework of being. (See also Planes)

hoc: A dubious assumption or argument arbitrarily introduced as explanation after the fact. Adeism: Max Müller coined the term which means the rejection of the devas, or gods, of ancient India; similar to atheism which denies the one God. -- J.J.R.

Hotar: Sanskrit for caller. Priest-magicians who invoke the gods by reciting ritual formulas and improvised chants.

hotr (Hotri) ::: the priest of the sacrifice, he who calls and brings the gods and gives them the offering. [Ved.] ::: hota [nominative]

Huwasi: The Hittite name of upright stones representing gods or consecrated to gods.

Hylozoism: The philosophical doctrine that life is a property of matter, that matter and life are inseparable, that life is derived from matter, or that matter has spiritual properties. The conception of nature as alive, or in the words of Thales, that “all things are full of gods.”

ichor ::: n. --> An ethereal fluid that supplied the place of blood in the veins of the gods.
A thin, acrid, watery discharge from an ulcer, wound, etc.


idolatrous ::: a. --> Of or pertaining to idolatry; partaking of the nature of idolatry; given to idolatry or the worship of false gods; as, idolatrous sacrifices.
Consisting in, or partaking of, an excessive attachment or reverence; as, an idolatrous veneration for antiquity.


idolatry ::: n. --> The worship of idols, images, or anything which is not God; the worship of false gods.
Excessive attachment or veneration for anything; respect or love which borders on adoration.


If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and many-sided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable…

“If we suppose a supreme consciousness, master of the world, which really conducts behind the veil all the operations the mental gods attribute to themselves, it will be obvious that that consciousness will be the entire Knower and Lord. The Upanishads

Igigi: A Babylonian term for the gods or spirits of heaven in general, or specifically, for the gods or spirits embodied in those stars which were above the horizon at any one time.

Immortality ::: A term signifying continuous existence or being; but this understanding of the term is profoundlyillogical and contrary to nature, for there is nothing throughout nature's endless and multifarious realmsof being and existence which remains for two consecutive instants of time exactly the same.Consequently, immortality is a mere figment of the imagination, an illusory phantom of reality. When thestudent of the esoteric wisdom once realizes that continuous progress, i.e., continuous change inadvancement, is nature's fundamental procedure, he recognizes instantly that continuous remaining in anunchanging or immutable state of consciousness or being is not only impossible, but in the last analysis isthe last thing that is either desirable or comforting. Fancy continuing immortal in a state of imperfection such as we human beingsexemplify -- which is exactly what the usual acceptance of this term immortality means. The highest godin highest heaven, although seemingly immortal to us imperfect human beings, is nevertheless anevolving, growing, progressing entity in its own sublime realms or spheres, and therefore as the ages passleaves one condition or state to assume a succeeding condition or state of a nobler and higher type;precisely as the preceding condition or state had been the successor of another state before it.Continuous or unending immutability of any condition or state of an evolving entity is obviously animpossibility in nature; and when once pondered over it becomes clear that the ordinary acceptance ofimmortality involves an impossibility. All nature is an unending series of changes, which means all thehosts or multitudes of beings composing nature, for every individual unit of these hosts is growing,evolving, i.e., continuously changing, therefore never immortal. Immortality and evolution arecontradictions in terms. An evolving entity means a changing entity, signifying a continuous progresstowards better things; and evolution therefore is a succession of state of consciousness and being afteranother state of consciousness and being, and thus throughout duration. The Occidental idea of staticimmortality or even mutable immortality is thus seen to be both repellent and impossible.This doctrine is so difficult for the average Occidental easily to understand that it may be advisable onceand for all to point out without mincing of words that just as complete death, that is to say, entireannihilation of consciousness, is an impossibility in nature, just so is continuous and unchangingconsciousness in any one stage or phase of evolution likewise an impossibility, because progress ormovement or growth is continuous throughout eternity. There are, however, periods more or less long ofcontinuance in any stage or phase of consciousness that may be attained by an evolving entity; and thehigher the being is in evolution, the more its spiritual and intellectual faculties have been evolved orevoked, the longer do these periods of continuous individual, or perhaps personal, quasi-immortalitycontinue. There is, therefore, what may be called relative immortality, although this phrase is confessedlya misnomer.Master KH in The Mahatma Letters, on pages 128-30, uses the phrase ``panaeonic immortality" tosignify this same thing that I have just called relative immortality, an immortality -- falsely so called,however -- which lasts in the cases of certain highly evolved monadic egos for the entire period of amanvantara, but which of necessity ends with the succeeding pralaya of the solar system. Such a periodof time of continuous self-consciousness of so highly evolved a monadic entity is to us humans actually arelative immortality; but strictly and logically speaking it is no more immortality than is the ephemeralexistence of a butterfly. When the solar manvantara comes to an end and the solar pralaya begins, evensuch highly evolved monadic entities, full-blown gods, are swept out of manifested self-consciousexistence like the sere and dried leaves at the end of the autumn; and the divine entities thus passing outenter into still higher realms of superdivine activity, to reappear at the end of the pralaya and at the dawnof the next or succeeding solar manvantara.The entire matter is, therefore, a highly relative one. What seems immortal to us humans would seem tobe but as a wink of the eye to the vision of super-kosmic entities; while, on the other hand, the span ofthe average human life would seem to be immortal to a self-conscious entity inhabiting one of theelectrons of an atom of the human physical body.The thing to remember in this series of observations is the wondrous fact that consciousness frometernity to eternity is uninterrupted, although by the very nature of things undergoing continuous andunceasing change of phases in realization throughout endless duration. What men call unconsciousness ismerely a form of consciousness which is too subtle for our gross brain-minds to perceive or to sense or tograsp; and, secondly, strictly speaking, what men call death, whether of a universe or of their ownphysical bodies, is but the breaking up of worn-out vehicles and the transference of consciousness to ahigher plane. It is important to seize the spirit of this marvelous teaching, and not allow the imperfectbrain-mind to quibble over words, or to pause or hesitate at difficult terms.

In ancient Egypt one of the great gods was called Amen or Ammon. See also AMMON

"In Greek mythology, a giant with a hundred arms, a son of Uranus and Ge, who fought against the gods. He was hurled down by Athene and imprisoned beneath Mt. Aetna in Sicily. When he stirs, the mountain shakes; when he breathes, there is an eruption. (M.I.; Web.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

“In Greek mythology, a giant with a hundred arms, a son of Uranus and Ge, who fought against the gods. He was hurled down by Athene and imprisoned beneath Mt. Aetna in Sicily. When he stirs, the mountain shakes; when he breathes, there is an eruption. (M.I.; Web). Glossary and Index of Proper Names in Sri Aurobindo’s Works

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


Intermediate Nature ::: To speak of man as a trichotomy, or as having a division into three parts -- as in the Christian NewTestament: a "natural" body, a psychical body, and a spiritual body -- is a convenient expression, but itby no means sets forth in detail the entire economy of man's inner being.Following then this trichotomy, there is first the divinespiritual element in the human constitution whichis man's own individual inner god; second, the soul or human monad, which is his human egoic self, hisintermediate or psychical or second nature; third, all the composite lower part of him which althoughcomprising several sheaths may be conveniently grouped under the one term vehicle or body. Gods,monads, and atoms collectively in nature are copied in the essential trichotomy of man, as spirit, soul,and body, and hence the latter is another way of saying man's divine-spiritual, intermediate soul, andastral-physical parts.It is the intermediate nature, offspring of the divine spark, which enshrines the ray from the divine spark,its spiritual sun so to say, and steps it down into the ordinary mentality of man. It is this intermediatenature which reincarnates. The divine-spiritual part of man does not reincarnate, for this part of man hasno need of learning the lessons that physical life can give: it is far above them all. But it is theintermediate part functioning through the various garments or sheaths of the inner man -- these garmentsmay be called astral or ethereal -- which in this manner can reach down to and touch our earthly plane;and the physical body is the garment of flesh in touch with the physical world.The intermediate nature is commonly called the human soul. It is an imperfect thing, and is that whichcomes back into incarnation, because it is drawn to this earth by attraction. It learns much needed lessonshere, in this sphere of the universal life. (See also Principles of Man)

In the Eddas the aesir are in perpetual opposition to the jotunn (giants; Icelandic jotnar), as energy is opposed to inertia. When the gods withdraw at Ragnarok, the universe ceases to be. The aesir’s reign or life was preceded by a period of quiescence, during which nothing existed. This was Ymir, the frostgiant, the transformed Bargalmer (Icelandic Bergelmir), fruitage of a previous cycle of universal life, who was “saved on a boatkeel” or “ground on the mill” to furnish substance for the succeeding world. This was to be created by All-father Odin and his two brothers, Vile and Vi (or Ve). The frost giant is killed — transformed — by the three gods, and from his substance (Orgalmer) the worlds are created. They are sustained by Trudgalmer until the gods again withdraw. In his capacity of creator Odin is named Ofner (opener), energic counterpart of Orgalmer, while at the end of a cosmic life he becomes Svafner (closer) and paired with Bargalmer.

In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet—or there is as yet—no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind,—although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature….

iris ::: n. --> The goddess of the rainbow, and swift-footed messenger of the gods.
The rainbow.
An appearance resembling the rainbow; a prismatic play of colors.
The contractile membrane perforated by the pupil, and forming the colored portion of the eye. See Eye.
A genus of plants having showy flowers and bulbous or


Ishwara is supracosmic as well as intracosmic; He is that which exceeds and inhabits and supports all individuality; He is the supreme and universal Brahman, the Absolute, the supreme Self, the supreme Purusha.8 But, very clearly, this is not the personal God of popular religions, a being limited by his qualities, individual and separate from all others; for all such personal gods are only limited representations or names and divine personalities of the one Ishwara. Neither is this the Saguna Brahman active and possessed of qualities, for that is only one side of the being of the Ishwara; the Nirguna immobile and without qualities is another aspect of His existence. Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.
   Ref: CWSA Vol. 21-22, Page: 366-367


Isvara(Sanskrit) ::: Isvara means "lord," and is a term which is frequently applied in Hindu mythology not only tokosmic divinities, but to the expression of the cosmic spirit in the human being. Consequently, whenreference is had to the individual human being, Isvara is the divine individualized spirit in man -- man'sown personal god. It may be otherwise described as the divine ego, the child of the divine monad in aman, and in view of this fact also could be used with reference to the dhyani-buddha or to the immanentChrist in a man. In India it is a title frequently given to Siva and other gods of the Hindu pantheon.

isvari (ishwari; iswari) ::: the all-ruling Goddess (devi), "the Worldisvari Mother, creatrix of the universe, putting forth the Gods and the worlds and all things and existences out of her spirit-substance".

Jainism: An Indian religion claiming great antiquity, the last of the great teachers (tirthankara) being Mahavira (6th cent. B.C.), embracing many philosophical elements of a pluralistic type of realism. It rejects Vedic (q.v.) authority and an absolute being, gods as well as men partaking of mortality, and holds the mythologically conceived world to be eternal and subject only to the fixed sequence of six ages, good and bad, but not periodic creation and destruction. There is an infinitude of indestructible individual souls or spiritual entities, each possessing by nature many properties inclusive of omniscience, unlimited energy and bliss which come to the fore upon attaining full independence. The non-spiritual substances are space and time, rest and motion, and matter composed of atoms and capable of being apprehended by the senses and combining to form the world of infinite variety. Matter also penetrates spiritual substance like a physician's pill, changing to karma and producing physical attachments. The good life consists in the acquisition of the three gems (triratna) of right faith (samyag-darsana), right knowledge (samyag-jnana), right conduct (samyag-caritra). Salvation, i.e., becoming a kevalin (cf. kevala), is an arduous task achieved in 14 stages of perfection, the last being bodiless existence in bliss and complete oblivion to the world and its ways. -- K.F.L.

Jainism: An Indian religion claiming great antiquity, the last of the great teachers (tirthankara) being Mahavira (6th century B.C.), embracing many philosophical elements of a pluralistic type of realism. It rejects Vedic (q.v.) authority and an absolute being, gods as well as men partaking of mortality, and holds the mythologically conceived world to be eternal and subject only to the fixed sequence of six ages, good and bad, but not periodic creation and destruction. There is an infinitude of indestructible individual souls or spiritual entities, each possessing by nature many properties inclusive of omniscience, unlimited energy and bliss which come to the fore upon attaining full independence. The non-spiritual substances are space and time, rest and motion, and matter composed of atoms and capable of being apprehended by the senses and combining to form the world of infinite variety. Matter also penetrates spiritual substances like a physician’s pill, changing to karma and producing physical attachments.

jainism ::: n. --> The heterodox Hindoo religion, of which the most striking features are the exaltation of saints or holy mortals, called jins, above the ordinary Hindoo gods, and the denial of the divine origin and infallibility of the Vedas. It is intermediate between Brahmanism and Buddhism, having some things in common with each.

japa. ::: incantation; a spiritual discipline involving the meditative repetition of the Lord's name or a mantra as a means to a continual recollection of His presence; uttering the names of the gods or sacred mantras, like OM, either mentally or spoken softly as a method of spiritual practice

Jhumur: “All the planes of the different Gods, the Forces.”

Jhumur: “The gods. From his (Death’s) point of view they are unreal. Because he wants to prove that he is the final arbiter and that all is bound by him, nothing else really matters. At this point in the argument this is what he wants to emphasize, that Savitri must accept her limitations.”

Juno: In Roman mythology, wife of Jupiter, queen of the gods, mistress of heaven and earth, patroness of marriage and female virtue.

Jupiter: Chief deity, lord of heaven and earth, king of the gods of the Romans. Identified with Zeus of the Greeks.

jupiter ::: n. --> The supreme deity, king of gods and men, and reputed to be the son of Saturn and Rhea; Jove. He corresponds to the Greek Zeus.
One of the planets, being the brightest except Venus, and the largest of them all, its mean diameter being about 85,000 miles. It revolves about the sun in 4,332.6 days, at a mean distance of 5.2028 from the sun, the earth&


Kailasa (Kailas) ::: the mountain on whose summit Śiva is said to dwell, according to a popular tradition which translated inner truths "into terms familiar to our physical and objective experience, . . . turned the rarer heights of subtle substance into material heights and placed the abodes of the gods on the summits of physical mountains". kaivaly kaivalyananda

kami ::: n. pl. --> A title given to the celestial gods of the first mythical dynasty of Japan and extended to the demigods of the second dynasty, and then to the long line of spiritual princes still represented by the mikado.

Karma(Karman, Sanskrit) ::: This is a noun-form coming from the root kri meaning "to do," "to make." Literallykarma means "doing," "making," action. But when used in a philosophical sense, it has a technicalmeaning, and this technical meaning can best be translated into English by the word consequence. Theidea is this: When an entity acts, he acts from within; he acts through an expenditure in greater or lessdegree of his own native energy. This expenditure of energy, this outflowing of energy, as it impactsupon the surrounding milieu, the nature around us, brings forth from the latter perhaps an instantaneousor perhaps a delayed reaction or rebound. Nature, in other words, reacts against the impact; and thecombination of these two -- of energy acting upon nature and nature reacting against the impact of thatenergy -- is what is called karma, being a combination of the two factors. Karma is, in other words,essentially a chain of causation, stretching back into the infinity of the past and therefore necessarilydestined to stretch into the infinity of the future. It is unescapable, because it is in universal nature, whichis infinite and therefore everywhere and timeless; and sooner or later the reaction will inevitably be feltby the entity which aroused it.It is a very old doctrine, known to all religions and philosophies, and since the renascence of scientificstudy in the Occident has become one of the fundamental postulates of modern coordinated knowledge.If you toss a pebble into a pool, it causes ripples in the water, and these ripples spread and finally impactupon the bank surrounding the pool; and, so modern science tells us, the ripples are translated intovibrations, which are carried outward into infinity. But at every step of this natural process there is acorresponding reaction from every one and from all of the myriads of atomic particles affected by thespreading energy.Karma is in no sense of the word fatalism on the one hand, nor what is popularly known as chance, onthe other hand. It is essentially a doctrine of free will, for naturally the entity which initiates a movementor action -- spiritual, mental, psychological, physical, or other -- is responsible thereafter in the shape ofconsequences and effects that flow therefrom, and sooner or later recoil upon the actor or prime mover.Since everything is interlocked and interlinked and interblended with everything else, and no thing andno being can live unto itself alone, other entities are of necessity, in smaller or larger degree, affected bythe causes or motions initiated by any individual entity; but such effects or consequences on entities,other than the prime mover, are only indirectly a morally compelling power, in the true sense of the wordmoral.An example of this is seen in what the theosophist means when he speaks of family karma as contrastedwith one's own individual karma; or national karma, the series of consequences pertaining to the nationof which he is an individual; or again, the racial karma pertaining to the race of which the individual is anintegral member. Karma cannot be said either to punish or to reward in the ordinary meaning of theseterms. Its action is unerringly just, for being a part of nature's own operations, all karmic actionultimately can be traced back to the kosmic heart of harmony which is the same thing as saying pureconsciousness-spirit. The doctrine is extremely comforting to human minds, inasmuch as man may carvehis own destiny and indeed must do so. He can form it or deform it, shape it or misshape it, as he wills;and by acting with nature's own great and underlying energies, he puts himself in unison or harmonytherewith and therefore becomes a co-worker with nature as the gods are.

*Karmic gods, Karmic norm.**

Kathenotheism: A term invented by Max Müller which literally denotes one at a time -- theism. It symbolizes the Vedic monotheistic practice according to which the position of the gods is so arranged that each God is supreme in turn, in which the titular god is always changing without entailing a denial that the other gods exist. -- H.H.

LAMENTING AND COMPLAINING. ::: This is a icrapcra- ment which the gods will not help because they know that help is useless, for it will either not be received or will be spilled and wasted ; and all that is rdjasic and asiiric in the world despises and tramples upon this kind of nature.

lar ::: n. --> A tutelary deity; a deceased ancestor regarded as a protector of the family. The domestic Lares were the tutelar deities of a house; household gods. Hence, Eng.: Hearth or dwelling house.
A species of gibbon (Hylobates lar), found in Burmah. Called also white-handed gibbon.


Les Dieux [French] ::: "The Gods", title of a book by Paul Richard.

Life-Atom ::: A learning, evolving entity, each one a unit in one or other of the numberless hosts or hierarchies of themwhich exist. A life-atom is a vital individualized vehicle or body of a spiritual monad, which latter is theconsciousness-center, the ultimate, noblest, highest, finest part of us. The heart of every life-atom is aspiritual monad. Life-atoms are young gods, embryo gods, and are, therefore, in a continuous process ofself-expressing themselves on the planes of matter.A life-atom may be briefly said to be the ensouling power in every primary or ultimate particle. An atomof physical matter is ensouled by such a life-atom, which is its pranic-astral-vital primary, the life-atomof it. The life-atom is not the physical atom, which latter is but its garment or vehicle and is compoundedof physical matter only, which breaks up when its term of life has run, and which will return again inorder to reimbody itself anew through the instrumentality and by the innate force or energy latent in itsensouling primary, the life-atom.In other words, the life-atom has a house of life, and this house of life is its body or physical atom; andthe life-atom itself is the lowest expression of the monadic light within that atomic house.

Ling chos: Tibetan legends and tales of gods, demons and giants; parts of an ancient pre-Buddhist religion, carried on in the folklore of the peoples of Tibet.

Macrocosm ::: The anglicized form of a Greek compound meaning "great arrangement," or more simply the greatordered system of the celestial bodies of all kinds and their various inhabitants, including theall-important idea that this arrangement is the result of interior orderly processes, the effects ofindwelling consciousnesses. In other and more modern phrasing the macrocosm is the vast universe,without definable limits, which surrounds us, and with particular emphasis laid on the interior, invisible,and ethereal planes. In the visioning or view of the ancients the macrocosm was an animate kosmicentity, an "animal" in the Latin sense of this word, as an organism possessing a directing and guidingsoul. But this was only the outward or exoteric view. In the Mystery schools of the archaic ages, themacrocosm was considered to be not only what is hereinbefore just stated, but also to consist moredefinitely and specifically of seven, ten, and even twelve planes or degrees of consciousness-substanceranging from the superdivine through all the intermediate stages to the physical, and even to degreesbelow the physical, these comprised in one kosmic organic unit, or what moderns would call a universe.In this sense of the word macrocosm is but another name for kosmic hierarchy, and it must beremembered in this connection that these hierarchies are simply countless in number and not only fill butactually compose and are indeed the spaces of frontierless SPACE.The macrocosm was considered to be filled full not only with gods, but with innumerable multitudes orarmies of evolving entities, from the fully self-conscious to the quasi-self-conscious downwards throughthe merely conscious to the "unconscious." Note well that in strict usage the term macrocosm was neverapplied to the Boundless, to boundless, frontierless infinitude, what the Qabbalists called Eyn-soph. Inthe archaic wisdom, the macrocosm, belonging in the astral world, considered in its causal aspect, wasvirtually interchangeable with what modern theosophists call the Absolute.

Madhav: “A Demiurge is a secondary creator. If God is the creator, then he has many assistants, the various gods; they are the Demiurges.” The Book of the Divine Mother

Madhav: “Here is the Mother of all the Gods and all the Powers; she is the mediatrix, standing between the Supreme above and the earth below and firmly linking the earth to the Supreme.” The Book of the Divine Mother

Madhav: “The allusion is to the Vedic legend which narrates how the dark powers of the nether regions, i.e. the subconscient—and the still below—steal and hide the riches of the Gods in their subterranean chambers. They are called the Panis, thieves.” The Book of the Divine Mother

Madhav: “The guardians of eternity, the gods, the higher gods, …” The Book of the Divine Mother

Madhav: “This creation is an ordered manifestation of the Divine. There is a central Will, expressing the originating Truth-vision, impelling the whole movement. But also there are special emanations from the Divine charged with specific tasks in the organisation and maintenance of the emerging creation. These are the gods and goddesses, deities, Powers and Personalities that are in charge of their respective domains, on different levels of existence. Each world has its own guardians entrusted by the Supreme Creative Spirit with the work of building and furthering the manifestation of the particular Truth-principle that pushes for expression in that world-formula.” Readings in Savitri Vol. I.

Male principle; masculine force: In esoteric philosophy, the active and positive aspect of cosmic order or force or of the deity. The male principles are represented by male gods in the pantheons of polytheistic religions.

Manasaputra(s)(Sanskrit) ::: This is a compound word: manas, "mind," putra, "son" -- "sons of mind." The teaching is thatthere exists a Hierarchy of Compassion, which H. P. Blavatsky sometimes called the Hierarchy of Mercyor of Pity. This is the light side of nature as contrasted with its matter side or shadow side, its night side.It is from this Hierarchy of Compassion that came those semi-divine entities at about the middle periodof the third root-race of this round, who incarnated in the semi-conscious, quasi-senseless men of thatperiod. These advanced entities are otherwise known as the solar lhas as the Tibetans call them, the solarspirits, who were the men of a former kalpa, and who during the third root-race thus sacrificedthemselves in order to give us intellectual light -- incarnating in those senseless psychophysical shells inorder to awaken the divine flame of egoity and self-consciousness in the sleeping egos which we thenwere. They are ourselves because belonging to the same spiritray that we do; yet we, more strictlyspeaking, were those halfunconscious, half-awakened egos whom they touched with the divine fire oftheir own being. This, our "awakening," was called by H. P. Blavatsky, the incarnation of themanasaputras, or the sons of mind or light. Had that incarnation not taken place, we indeed should havecontinued our evolution by merely "natural" causes, but it would have been slow almost beyondcomprehension, almost interminable; but that act of self-sacrifice, through their immense pity, theirimmense love, though, indeed, acting under karmic impulse, awakened the divine fire in our own selves,gave us light and comprehension and understanding. From that time we ourselves became "sons of thegods," the faculty of self-consciousness in us was awakened, our eyes were opened, responsibilitybecame ours; and our feet were set then definitely upon the path, that inner path, quiet, wonderful,leading us inwards back to our spiritual home.The manasaputras are our higher natures and, paradoxical as it is, are more largely evolved beings thanwe are. They were the spiritual entities who "quickened" our personal egos, which were thus evolved intoself-consciousness, relatively small though that yet be. One, and yet many! As you can light an infinitenumber of candles from one lighted candle, so from a spark of consciousness can you quicken andenliven innumerable other consciousnesses, lying, so to speak, in sleep or latent in the life-atoms.These manasaputras, children of mahat, are said to have quickened and enlightened in us themanas-manas of our manas septenary, because they themselves are typically manasic in their essentialcharacteristic or svabhava. Their own essential or manasic vibrations, so to say, could cause that essenceof manas in ourselves to vibrate in sympathy, much as the sounding of a musical note will causesympathetic response in something like it, a similar note in other things. (See also Agnishvattas)

Man ::: Man is in his essence a spark of the central kosmic spiritual fire. Man being an inseparable part of theuniverse of which he is the child -- the organism of graded consciousness and substance which thehuman constitution contains or rather is -- is a copy of the graded organism of consciousnesses andsubstances of the universe in its various planes of being, inner and outer, especially inner as being by farthe more important and larger, because causal.Human beings are one class of "young gods" incarnated in bodies of flesh at the present stage of theirown particular evolutionary journey. The human stage of evolution is about halfway between theundeveloped life-atom and the fully developed kosmic spirit or god.From another point of view, man is a sheaf or bundle of forces or energies. Force and matter, or spiritand substance being fundamentally one, hence, man is de facto a sheaf or bundle of matters of variousand differing grades of ethereality, or of substantiality; and so are all other entities and thingseverywhere.Man's nature, and the nature of the universe likewise, of which man is a reflection or microcosm or "littleworld," is composite of seven stages or grades or degrees of ethereality or of substantiality; or,kosmically speaking, of three generally inclusive degrees: gods, monads, and atoms. And so far as man isconcerned, we may take the New Testament division of the Christians, which gives the same triformconception of man, that he is composed of spirit, soul, body -- remembering, however, that all these threewords are generalizing terms.Man stands at the midway point of the evolutionary ladder of life: below him are the hosts of beings lessthan he is; above him are other hosts greater than he is only because older in experience, riper in wisdom,stronger in spiritual and in intellectual fiber and power. And these beings are such as they are because ofthe evolutionary unfoldment of the inherent faculties and powers immanent in the individuality of theinner god -- the ever-living, inner, individualized spirit.Man, then, like everything else -- entity or what is called "thing" -- is, to use the modern terminology ofphilosophical scientists, an "event," that is to say, the expression of a central consciousness-center ormonad passing through one or another particular phase of its long, long pilgrimage over and throughinfinity, and through eternity. This, therefore, is the reason why the theosophist often speaks of themonadic consciousness-center as the pilgrim of eternity.Man can be considered as a being composed of three essential upadhis or bases: first, the monadic ordivine-spiritual; second, that which is supplied by the Lords of Light, the so-called manasa-dhyanis,meaning the intellectual and intuitive side of man, the element-principle that makes man Man; and thethird upadhi we may call the vital-astral-physical.These three bases spring from three different lines of evolution, from three different and separatehierarchies of being. This is the reason why man is composite. He is not one sole and unmixed entity; heis a composite entity, a "thing" built up of various elements, and hence his principles are to a certainextent separable. Any one of these three bases can be temporarily separated from the two others withoutbringing about the death of the man physically. But the elements that go to form any one of these basescannot be separated without bringing about physical dissolution or inner dissolution.These three lines of evolution, these three aspects or qualities of man, come from three differenthierarchies or states, often spoken of as three different planes of being. The lowest comes from thevital-astral-physical earth, ultimately from the moon, our cosmogonic mother. The middle, the manasicor intellectualintuitional, from the sun. The monadic from the monad of monads, the supreme flower oracme, or rather the supreme seed of the universal hierarchy which forms our kosmical universe oruniversal kosmos.

Marduk: In Babylonian mythology, the king of all the gods, determiner of destiny, god of magicians and magic arts.

.Maruts ::: the Vedic storm-gods, "luminous and violent gods of the storm and the lightning", representing in the esoteric sense of the Veda "the powers of Thought which by the strong and apparently destructive motion of their progress break down that which is established and help to the attainment of new formations".

master of the worlds ::: Sri Aurobindo: " If we suppose a supreme consciousness, master of the world, which really conducts behind the veil all the operations the mental gods attribute to themselves, it will be obvious that that consciousness will be the entire Knower and Lord. *The Upanishads

mata devanam aditer anikam ::: Mother of the gods, force of the Infinite. [RV 1.113.19]

mercury ::: n. --> A Latin god of commerce and gain; -- treated by the poets as identical with the Greek Hermes, messenger of the gods, conductor of souls to the lower world, and god of eloquence.
A metallic element mostly obtained by reduction from cinnabar, one of its ores. It is a heavy, opaque, glistening liquid (commonly called quicksilver), and is used in barometers, thermometers, ect. Specific gravity 13.6. Symbol Hg (Hydrargyrum). Atomic weight 199.8. Mercury has a molecule which consists of only one atom. It was


Meruloka ::: the world of Meru, the mountain of the gods at the centre of the earth.

Midgard serpent: In Norse mythology, a great snake-like monster (Midgardsormr) which lies in the sea, coiled around the earth; one of the offspring of Loki. At the end of the world, the serpent will come out of the sea and join the attack of the other monsters and giants on the gods, and will kill Thor with its poisonous breath.

Mixcoatl: An ancient Mexican god of war, thunder and hunting; according to the Aztec cosmology, one of the gods aiding in the creation of the world.

Mysteries: In occultism or esoteric philosophies, this term is used in general for any occult discipline or body of teachings or practice, the nature and meaning of which cannot be divulged to non-initiates. Specifically, rites of antiquity in which priests, initiates and neophytes enacted allegorical scenes from the lives of gods and goddesses, the secret meaning of which was explained to new adherents upon initiation. (See Dionysian mysteries; Eleusinian mysteries; Isis-Osiris mysteries; Mithraism; mystery cult; Orphic mysteries; Phrygian mysteries.)

Mystery cult; mystery religion: This term is commonly employed to mean any religion or cult to which initiates are admitted by secret rites, the meaning of which cannot be divulged to the public; the possession of this esoteric knowledge is believed to insure special blessings for the devoted initiate both in earthly life and after physical death. The term is frequently used for the mysteries (q.v.) of classical Greece and Egypt although it is not very appropriate in this application, since these cults did not demand exclusive allegiance of the adherents and did not preclude their acceptance and observance of other gods and ritual practices.

myth ::: a traditional or legendary story, without a determinable basis of fact or natural explanation, esp. one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature. myths.

Myth: (Gr. mythes, legend) The truth, symbolically, or affectively, presented. Originally, the legends of the Gods concerning cosmogonical or cosmological questions. Later, a fiction presented as historically true but lacking factual basis; a popular and traditional falsehood. A presentation of cosmology, employing the affective method of symbolic representation in order to escape from the limitations of literal meaning. -- J.K.F.

mythology ::: n. --> The science which treats of myths; a treatise on myths.
A body of myths; esp., the collective myths which describe the gods of a heathen people; as, the mythology of the Greeks.


na hi te bhagavan vyaktim vidur deva na danavah ::: neither the gods nor the titans, O blessed Lord, know Thy manifestation. [Gita 10.14]

Name ::: “Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine

name ::: Sri Aurobindo: "Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine

Nature ::: The consciousness side of nature is composed of vast hierarchies of gods, developed cosmical spirits,spiritual entities, cosmic graduates in the university of life. The material side of nature is theheterogeneous matter, the material world in its many various planes, in all stages of imperfection -- butall these stages filled with armies of entities evolving and growing. The proper term for nature in moderntheosophical usage is prakriti or still more accurately mulaprakriti -- the ever-living kosmic producer, theeternally fecund mother, of the universe. When a theosophist speaks of nature, unless he limits the termto the physical world, he never means the physical world alone, but the vast reaches of universal kosmosand more particularly the inner realms, the causal factors of the boundless All. Hence, a growingunderstanding of nature in this sense -- which is another way of saying an understanding of reality -obviously provides the only basis of a religion founded on the changeless realities.

Nature worship: The expression of man’s feeling of dependence on the powers of nature, of his gratitude to beneficent phases of his natural environment and of his fear of its dangerous elements. Almost all ancient gods were personified powers of nature.

nectar ::: 1. *Myth. The life-giving drink of the gods. 2. The juice of a fruit. 3. A delicious or invigorating drink. *nectar-cup.

nectar ::: n. --> The drink of the gods (as ambrosia was their food); hence, any delicious or inspiring beverage.
A sweetish secretion of blossoms from which bees make honey.


Nectar: The drink of the gods of Greek mythology.

net.- "convention, networking, messaging" /net dot/ A prefix used to describe people and events related to {Usenet} and the {Internet}. The convention dates from the time before the {Great Renaming}, when most non-local {Usenet} newsgroups had names beginning "net.". Includes {net.gods}, "net.goddesses" (various charismatic net.women with circles of on-line admirers), "net.lurkers" (see {lurker}), "net.person", "net.parties" (a synonym for {boink}), and many similar constructs. See also {net.police}. [{Jargon File}] (1995-03-21)

niobe ::: n. --> The daughter of Tantalus, and wife of Amphion, king of Thebes. Her pride in her children provoked Apollo and Diana, who slew them all. Niobe herself was changed by the gods into stone.

nr̄.h. (nrih) ::: (apparently the plural of nr., whose more regular forms nrh are narah. [nominative] or nr̄.n [accusative]) literally "men", a term used in the Veda for "the gods as the male powers or Purushas presiding over the energies of Nature".

Odin: One of the Norse triad of deities (the other two were Thor and Freyr); the god of war, the lord of the Valhalla (Hall of the Chosen Dead). Later revered also as the creator of the world and king of all gods.

"Of course, the gods exist — that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds — gods and Asuras, etc.” Letters on Yoga

“Of course, the gods exist—that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds—gods and Asuras, etc.” Letters on Yoga

olympic ::: a. --> Of or pertaining to Olympus, a mountain of Thessaly, fabled as the seat of the gods, or to Olympia, a small plain in Elis.

Olympus: A mountain in southern Thessaly; its perpetually cloud-capped peak (9,794 feet high) was believed to be the abode of the gods of the Greek-Roman pantheon.

On the next level Odin is again instrumental in creation. Here his brother creators are named Honir and Lodur. The gods of this second trinity correspond to the Hindu tattvas: Odin stands for air (breath, spirit), Honir for water (fluidity, intelligence), and Lodur for fire (energy, will and vital heat). They found on the earth “Ask (ash) and Embla (alder), indeterminate,” and gave to these vegetative life forms out of their own nature the properties needed to complete the human constitution.

Overmind ::: Above the mind there are several levels of conscious of the Truth. But in between is what he has distinguished as the Overmind, the world of the cosmic Gods. Now it is this Overmind that has up to the present governed our world: it is the highest that man has been able to attain in illumined consciousness. It has been taken for the Supreme Divine and all those who have reached it have never for a moment doubted that they have touched the true Spirit. For, its splendours are so great to the ordinary human consciousness that it is absolutely dazzled into believing that here at last is the crowning reality. And yet the fact is that the Overmind is far below the true Divine. It is not the authentic home of the Truth. It is only the domain of the formateurs , all those creative powers and deities to whom men have bowed down since the beginning of history. And the reason why the true Divine has not manifested and transformed the earth-nature is precisely that the Overmind has been mistaken for the Supermind.being, among which the really divine world is what Sri Aurobindo has called the Supermind, the world. The cosmic Gods do not wholly live in the Truth-Consciousness: they are only in touch with it and represent, each of them, an aspect of its glories.

Overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally ; it creates and acts in the same way — it is the world of the great Gods, the divine Creators. Only each creates in his own way ; he sees all but sees all from his own tnewpoint. There is not the abso- lute supramental harmony and quietude.

overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga

   "The overmind is the highest of the planes below the supramental.” *Letters on Yoga

"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine

"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

   "The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga

"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri

"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga

*Overmind"s.


paganism ::: n. --> The state of being pagan; pagan characteristics; esp., the worship of idols or false gods, or the system of religious opinions and worship maintained by pagans; heathenism.

pagan ::: n. --> One who worships false gods; an idolater; a heathen; one who is neither a Christian, a Mohammedan, nor a Jew.
Of or pertaining to pagans; relating to the worship or the worshipers of false goods; heathen; idolatrous, as, pagan tribes or superstitions.


pandora ::: n. --> A beautiful woman (all-gifted), whom Jupiter caused Vulcan to make out of clay in order to punish the human race, because Prometheus had stolen the fire from heaven. Jupiter gave Pandora a box containing all human ills, which, when the box was opened, escaped and spread over the earth. Hope alone remained in the box. Another version makes the box contain all the blessings of the gods, which were lost to men when Pandora opened it.
A genus of marine bivalves, in which one valve is flat,


Pan: The Arcadian god of shepherds, hunters and rural residents, chief of the minor deities of the Greek pantheon. Represented as a horned, long-eared man with the lower half of the body and legs resembling those of a goat; he plays a pipe on which he can produce music of magic power which “can charm the very gods.”

pantheon ::: n. --> A temple dedicated to all the gods; especially, the building so called at Rome.
The collective gods of a people, or a work treating of them; as, a divinity of the Greek pantheon.


Pantheon: The collective name of all the gods of a tribe, race or nation. Also, a temple dedicated to all the gods.

Para handatar; para handandatar: A Hittite term for a special force through which the gods govern, individual to each god.

penates ::: n. pl. --> The household gods of the ancient Romans. They presided over the home and the family hearth. See Lar.

PISaCA. ::: Demon ; beings of Ihc lower vital planes, who arc in opposition to the Gods.

Planetary gods: See: Planetary spirits.

Planetary spirits: In theosophical terminology, the seven rulers of the planets (“planetary gods”); they are regarded as emanations and agents of the Absolute.

Plotinism is a theocentric form of thought. As reality becomes more intelligible, it becomes more spiritual and Divine. The Ideas in the sphere of Nous are Divine and in later Neo-Platonism become gods; hence the system is polytheistic.

Polytheism: Belief in many gods.

Polytheism: (Gr. polus, many; and theos, god) A theory that Divine reality is numerically multiple, that there are many gods, opposed to monotheism. See Plotinism. -- V.J.B.

polytheism ::: n. --> The doctrine of, or belief in, a plurality of gods.

polytheist ::: n. --> One who believes in, or maintains the doctrine of, a plurality of gods.

Powers of darkness, the Veilcrs in Night; beings of. the middle vital plane who are in opposition to the gods. ' • ^

powers ::: Sri Aurobindo: "These are the forces and beings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised vital, middle vital and lower vital planes) who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were once divine Powers (the former gods, purve devah , as they are called somewhere in the Mahabharata) who have fallen towards the darkness by revolt against the divine Will behind the cosmos.” Letters on Yoga

powers ::: “These are the forces and beings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised vital, middle vital and lower vital planes) who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were once divine Powers (the former gods, purve devah , as they are called somewhere in the Mahabharata) who have fallen towards the darkness by revolt against the divine Will behind the cosmos.” Letters on Yoga

Prajapati(Sanskrit) ::: A word meaning "governor" or "lord" or "master" of "progeny." The word is applied to severalof the Vedic gods, but in particular to Brahma -- that is to say the second step from parabrahman -- theevolver-creator, the first and most recondite figure of the Hindu triad, consisting of Brahma, Vishnu, andSiva. Brahma is the emanator or evolver, Vishnu the sustainer or preserver, and Siva, a name which maybe translated euphemistically perhaps as "beneficent," the regenerator. Prajapati is a name which is oftenused in the plural, and refers to seven and also to ten different beings. They are the producers and giversof life of all on earth and, indeed, on the earth's planetary chain.

Prajapati: Sanskrit for lord of creatures. A term originally applied to various Vedic gods; it assumed, as early as the Rig Veda, the importance of a first philosophical principle of creation, and later of time as suggestive of gestation and productive periodicity.

Prajapati: (Skr.) "Lord of creatures", originally applied to various Vedic (q.v.) gods, it assumed as early as the Rig Veda the importance of a first philosophical principle of creation, and later of time as suggestive of gestation and productive periodicity. -- K.F.L.

Predestination: The doctrine that all events of man's life, even one's eternal destiny, are determined beforehand by Deity. Sometimes this destiny is thought of in terms of an encompassing Fate or Luck (Roman and Greek), sometimes as the cyclic routine of the wheel of Fortune (Indian), sometimes as due to special gods or goddesses (Clotho, Lachesis and Atropos in Hesiod), sometimes as the Kismet or mysterious Fate (Mohammedanism), as due to rational Necessity (Stoicism) and more often in terms of the sheer will of a sovereign Deity (Hebrew, Jewish and Christian). In historic Christianity utterances of Paul are given as the authority for the doctrine (Eph. 1:11, Rom. 8:30, Rom. 9:18). St. Augustine believed that man's own sinfulness made his salvation utterly dependent upon the sheer grace and election of God. Extreme expressions of Calvinism and Lutheranism held that man does absolutely nothing toward his salvation apart from the grace and good will of the Divine. Classical examples of theological determinism are the views of Bucer (1491-1551), Calvin (see Calvinism), and the American theologian, Jonathan Edwards (1703-1758). The two classic theories concerning the place of the alleged Fall of man are supralapsarianism, the view that the Fall itself was predetermined; infralapsarianism, the view that man's predestination was set up subsequent to the Fall, the Fall itself only being permitted. -- V.F.

proceed on its way as an independent divine being with its own play in the world. All the Gods can put forth such emanations from their being, identified with them in essence of conscious- ness and power though not commensurate.

purana ::: n. --> One of a class of sacred Hindoo poetical works in the Sanskrit language which treat of the creation, destruction, and renovation of worlds, the genealogy and achievements of gods and heroes, the reigns of the Manus, and the transactions of their descendants. The principal Puranas are eighteen in number, and there are the same number of supplementary books called Upa Puranas.

Purana: One of eighteen or more sacred treatises of India, legendary and allegorical in character, discussing five principal topics, viz., the creation of the universe, its destruction and renovation, the genealogy of gods and patriarchs, the reigns of the Manus, and the history of the solar and lunar races; interspersed are ethical, philosophical, and scientific observations; they are supposed to have been compiled by the poet Vyasa.

Puranas(Sanskrit) ::: A word which literally means "ancient," "belonging to olden times." In India the word isespecially used as a term comprehending certain well-known sacred scriptures, which popular and evenscholarly authorities ascribe to the poet Vyasa. The Puranas contain the entire body of ancient Indianmythology. They are usually considered to be eighteen in number, and each Purana, to be complete, issupposed to consist of five topics or themes. These five topics or themes are commonly enumerated asfollows: (1) the beginnings or "creation" of the universe; (2) its renewals and destructions, ormanvantaras and pralayas; (3) the genealogies of the gods, other divine beings, heroes, and patriarchs; (4)the reigns of the various manus; and (5) a resume of the history of the solar and lunar races. Practicallynone of the Puranas as they stand in modern versions contains all these five topics, except perhaps theVishnu-Purana, probably the most complete in this sense of the word; and even the Vishnu-Puranacontains a great deal of matter not directly to be classed under these five topics. All the Puranas alsocontain a great deal of symbolical and allegorical writing.

purve devah ::: the former gods.

Ragnarok: In Norse and Teutonic cosmogony, the end of the present state of the world, when a new age of righteousness on a new earth will be accomplished by a battle between the gods and the evil giants, in which evil will be overthrown.

Rahu: In Hindu mythology Rahu is a daitya (demon) who possessed an appendage like a dragon’s tail, and made himself immortal by stealing from the gods some amrita—elixir of divine life—which they obtained by churning an ocean of milk. Unable to deprive him of his immortality, Vishnu exiled him from Earth and made of him the constellation Draco: his head is called Rahu, and his tail Ketu. Using his appendage as a weapon, he has ever since waged a destructive war on the denouncers of his robbery, the Sun and the Moon, which he swallows during the eclipse. The fable is presumed to have a mystic or occult meaning.

Ray: In ancient Akkadian literature, the source or symbol of the divine power of the gods; the loss of the rays to another god meant loss of supernatural powers and functions.

R.bhus (Ribhus) ::: the name of three Vedic gods or demigods, the "arRbhus tisans of Immortality"; they "are represented as human beings who have attained to the condition of godhead by power of knowledge and perfection in their works" and act as "energies of formation and upward progress who assist the gods in the divinising of man".

religion ::: n. --> The outward act or form by which men indicate their recognition of the existence of a god or of gods having power over their destiny, to whom obedience, service, and honor are due; the feeling or expression of human love, fear, or awe of some superhuman and overruling power, whether by profession of belief, by observance of rites and ceremonies, or by the conduct of life; a system of faith and worship; a manifestation of piety; as, ethical religions; monotheistic religions; natural religion; revealed religion; the religion of the

Rig Veda: The oldest part of the Vedas (q.v.), consisting of hymns to the gods.

roup ::: v. i. & t. --> To cry or shout; hence, to sell by auction. ::: n. --> An outcry; hence, a sale of gods by auction.
A disease in poultry. See Pip.


Rudra2 ::: "the terrible", a Vedic deity who is "the Violent and Merciful, the Mighty One, . . . the armed, wrathful and beneficent Power of God who lifts forcibly the creation upward, smites all that opposes, scourges all that errs and resists, heals all that is wounded and suffers"; (in the plural) gods with the qualities of this deity, "the fierce, impetuous ones", such as the Maruts; in later Hinduism, a name of Śiva as the Destroyer, one of the "three Powers and Personalities of the One Cosmic Godhead", of which the other two are Brahma, the Creator, and Vis.n.u, the Preserver; in the Record of Yoga, sometimes identified with the Balarama personality of the fourfold isvara. rudra ananda

Rudras ::: the fierce, impetuous ones; [a group of Gods, in the Veda sometimes identified with the Maruts, later eleven (or thirty-three) minor deities led by Rudra (Siva)].

Rupa(Sanskrit) ::: A word meaning "form," "image," "similitude," but this word is employed technically, andonly rarely in the popular sense in which it is commonly used in English. It signifies rather an atomic ormonadic aggregation about the central and indwelling consciousness, forming a vehicle or body thereof.Thus the rupa-lokas are lokas or worlds where the body-form or vehicle is very definitely outlined inmatter; whereas the arupa-lokas are worlds where the body-forms or "images" are outlined in a mannerwhich to us humans is much less definite. It should be noted that the word rupa applies with equal forceto the bodies or vehicles even of the gods, although these latter to us are purely subjective or arupa. (Seealso Loka)

rustic ::: a. --> Of or pertaining to the country; rural; as, the rustic gods of antiquity.
Rude; awkward; rough; unpolished; as, rustic manners.
Coarse; plain; simple; as, a rustic entertainment; rustic dress.
Simple; artless; unadorned; unaffected. ::: n.


sadhyas. ::: deities who guard rites and prayers to the more important Gods

Sakti(Sanskrit) ::: A term which may be briefly defined to mean one of what in modern Occultism are called theseven forces of nature, of which six are manifest and the seventh unmanifest, or only partly manifest.Sakti in general may be described as universal energy, and is, as it were, the feminine aspect of fohat. Inpopular Hinduism the various saktis are the wives or consorts of the gods, in other words, the energies oractive powers of the deities represented as feminine influences or energies.These anthropomorphic definitions are unfortunate, because misleading. The saktis of nature are reallythe veils, or sheaths, or vehicular carriers, through which work the inner and ever-active energies. Assubstance and energy, or force and matter, are fundamentally one, as modern science in its researches hasbegun to discover, it becomes apparent that even these saktis or sheaths or veils are themselves energic tolower spheres or realms through which they themselves work.The crown of the astral light, as H. P. Blavatsky puts it, is the generalized sakti of universal nature in so far as our solar system is concerned.

Satya loka: In Hinduism and occult terminology, the world or plane of absolute purity and wisdom, the abode of the gods.

siva ::: n. --> One of the triad of Hindoo gods. He is the avenger or destroyer, and in modern worship symbolizes the reproductive power of nature.

&

Soma: A plant, the juice of which was the favorite drink of the Vedic gods and was used in Hindu temples to induce trance and give supernatural powers. Soma is also the name of a Vedic god.

"Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva itthâ padam asya rakshati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the supreme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pâti devânâm janimâni adbhutah. The ‘births of the gods" is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being.” The Secret of the Veda

“Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva itthâ padam asya rakshati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the supreme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pâti devânâm janimâni adbhutah. The ‘births of the gods’ is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being.” The Secret of the Veda

“Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharvaitthâpadamasyarakshati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the supreme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pâtidevânâmjanimâniadbhutah. The ‘births of the gods’ is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being.” The Secret of the Veda

Soma: One of the three important gods of the Vedic religion, about whom the ninth book of the Rig-Veda centers. This god is associated with the plant growing in northern India which was made into an intoxicating liquor. The effects of this drink became associated with supernatural powers. -- V.F.

Spiral Dynamics ::: A theoretical model focusing on the development of value memes, or “vMemes,” from First Tier (Survival Sense, Kin Spirits, Power Gods, Truth Force, Strive Drive, and Human Bond) to Second Tier (Flex Flow and Global View). Conceived by Don Beck and Christopher Cowan, and based on research by Clare Graves.

Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Sri Aurobindo: "The Life Heavens are the heavens of the vital gods and there is there a perfect harmony but a harmony of the sublimated satisfied senses and vital desires only.” Letters on Yoga

stubh ::: the rhythm that affirms the gods; the Word considered as a power which affirms and confirms in the settled rhythm of things. [Ved.]

sudha ::: nectar or amrta; the food or drink of the gods.

Supramental Creation ::: Characteristically the old world, the creation of what Sri Aurobindo calls the Overmind, was an age of the gods, and consequently the age of religions. As I said, the flower of human effort towards what is above it gave rise to innumerable religious forms, to a religious relationship between the noble souls and the invisible world.And now, all these old things seem so old, so out-of-date, so arbitrary — such a travesty of the real truth. In the supramental creation there will no longer be any religions.The whole life will be the expression, the flowering into forms of the divine Unity manifesting in the world.
   Ref: CWM Vol.09, Page: 151


sūri ::: illumined, luminous; an illumined thinker, a seer; any of the suri solar gods or powers of Sūrya2.

taliscd vita], middle vital and lower vital planes) who arc in opposition to the Gods, the Powers of Light. These too arc

Tantra(s)(Sanskrit) ::: A word literally meaning a "loom" or the warp or threads in a loom, and, by extension ofmeaning, signifying a rule or ritual for ceremonial rites. The Hindu Tantras are numerous works orreligious treatises teaching mystical and magical formulae or formularies for the attainment of magical orquasi-magical powers, and for the worship of the gods. They are mostly composed in the form of dialogsbetween Siva and his divine consort Durga, these two divinities being the peculiar objects of theadoration of the Tantrins.In many parts of India the authority of the Tantras seems almost to have superseded the clean andpoetical hymns of the Vedas.Most tantric works are supposed to contain five different subjects: (1) the manifestation or evolution ofthe universe; (2) its destruction; (3) the worship or adoration of the divinities; (4) the achievement orattainment of desired objects and especially of six superhuman faculties; (5) modes or methods of union,usually enumerated as four, with the supreme divinity of the kosmos by means of contemplativemeditation.Unfortunately, while there is much of interest in the tantric works, their tendency for long ages has beendistinctly towards what in occultism is known as sorcery or black magic. Some of the rites or ceremoniespracticed have to do with revolting details connected with sex.Durga, the consort of Siva, his sakti or energy, is worshiped by the Tantrins as a distinct personifiedfemale power.The origin of the Tantras unquestionably goes back to a very remote antiquity, and there seems to belittle doubt that these works, or their originals, were heirlooms handed down from originally debased ordegenerate Atlantean racial offshoots. There is, of course, a certain amount of profoundly philosophicaland mystical thought running through the more important tantric works, but the tantric worship in manycases is highly licentious and immoral.

Tantra: That body of Hindu religious literature which is stated to have been revealed by Shiva as the specific scripture of the Kali Yuga (the present age). The Tantras were the encyclopedias of esoteric knowledge of their time; the topics of a Tantra are: the creation of the universe, worship of the gods, spiritual exercise, rituals, the six magical powers, and meditation.

Tehmi: “The hour just before dawn. The Gods awake with the dawn in the Veda. The Gods are called ‘Ushabuddha, ‘those who awake with the dawn’. All the gods are sons of light except Agni who burns also in the light and the darkness.”

The aesir are not the highest gods, even though cosmic Odin in his capacity of Allfather is the father of gods and men by virtue of being descended from a previous era of evolution. “All the creative gods, or personal Deities, begin at the secondary stage of Cosmic evolution” (SD 1:427). The aesir were ousted from Asgard by the vaner, superior gods who remain in their high realms while the aesir dwell in living spheres. Nevertheless even the aesir receive a “hostage” (in one interpretation an avatara) from the vaner and in exchange furnish the mind and matter which enable these exalted beings to evolve.

"The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine

“The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine

The Apsaras then are the divine Hetairae of Paradise, beautiful singers and actresses whose beauty and art relieve the arduous and world-long struggle of the Gods against the forces that tend towards disruption by the Titans who would restore Matter to its original atomic condition or of dissolution by the sages and hermits who would make phenomena dissolve prematurely into the One who is above phenomena. They rose from the Ocean, says Valmiki, seeking who should choose them as brides, but neither the Gods nor the Titans accepted them, therefore are they said to be common or universal. The Harmony of Virtue

:::   "The Gods are Personalities and Powers of the dynamic Divine.” *Letters on Yoga

“The Gods are Personalities and Powers of the dynamic Divine.” Letters on Yoga

The Gods are Personalities and Powers of the dynamic

"The Gods are the great undying Powers and immortal Personalities who consciously inform, constitute, preside over the subjective and objective forces of the cosmos.” Essays on the Gita

“The Gods are the great undying Powers and immortal Personalities who consciously inform, constitute, preside over the subjective and objective forces of the cosmos.” Essays on the Gita

::: "The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga

“The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga

The Gods cannot be transformed, for they are typal and not evolutionary beings, they can come for conversion, that is to say, to ^ve up their own ideas and outlook on things and con- form themselves to the higher Will and Supramcntal Truth of the Divine.

"The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge truth-conscious'' and in their action possessed of theseer-will"".” The Life Divine

“The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge truth-conscious’’ and in their action possessed of theseer-will’’.” The Life Divine

The Brahmanas and Puranas generally reckon twelve adityas. In a preceding manvantara they were called tushitas, but when the end of the cycle was near they entered the “womb of Aditi, that we may be born in the next Manwantara; for, thereby, we shall again enjoy the rank of gods.” Hence in the present seventh manvantara, they are known as adityas (VP 1:15). When the pralaya (dissolution) of the world comes, twelve suns will appear (MB 3:3, 26; Dict Hind 3). The twelve adityas are the twelve great gods of the Hindu pantheon; also, the twelve signs of the zodiac or twelve months of the year.

The deceased, entering the domain as a khu, performs the same activities that he did on earth: plowing, reaping, sailing his boat, and making love. On entering Amenti, Anubis conducts the soul to the hall of Osiris where it is judged by the 42 judges and its heart is weighed against the feather of truth. If the soul passes the test, it goes to the fields of Aalu. If the names of the 15 Aats, the 7 Arrets (circles), the 21 Pylons, as well as the gods and guardians of these domains are all known, the deceased is enabled to pass from one mansion to the other, and finally to enter the Night Boat of the Sun, which passes through the Tuat on its way to arise in the heavens. The shades who miss this boat, the unprogressed egos, must remain in the afterworld or kama-loka, while those who enter the boat are carried to the heaven world or devachan where they wander about until they return to earth for rebirth. This refers to the passing from world to world by the ego proficient in knowledge of the “names,” and thereafter entering the secret or invisible pathways to the sun. The knowledge of the names indicates spiritual, intellectual, and psychic development, by which the ego of the defunct is no longer attracted to the lower spheres, but having knowledge of them correctly answers the challenges and thereafter follows the attraction upwards and onwards.

The gods are the great undying Powers and immortal Personalities who consciously inform, constitute, preside over the subjective and objective forces of the cosmos.
   Ref: CWSA Vol. 19, Page: 346


"The gods are the powers of Light, the children of Infinity, forms and personalities of the one Godhead who by their help and by their growth and human workings in man raise him to the truth and the immortality.” The Secret of the Veda

“The gods are the powers of Light, the children of Infinity, forms and personalities of the one Godhead who by their help and by their growth and human workings in man raise him to the truth and the immortality.” The Secret of the Veda

The gods in (he ovcrmcntal plane have not many heads and arms ; this is a vital symbolism, it is not necessary in other planes.

“The Life Heavens are the heavens of the vital gods and there is there a perfect harmony but a harmony of the sublimated satisfied senses and vital desires only.” Letters on Yoga

“The Life Heavens are the heavens of the vital gods

The mysteries of Osiris and Isis were revived in Rome, and Apuleius (2nd century) in The Golden Ass tells of the Procession of Isis, in which the dual aspect of Anubis was portrayed: “that messenger between heaven and hell displaying alternately a face black as night, and golden as the day; in his left the caduceus, in his right waving aloft the green palm branch” (Gods of the Egyptians, Budge 2:264-5). In most of his attributes, Anubis is a lunar power, Plutarch connecting him with the Grecian Hecate, one of the names for the moon; and this is further emphasized by his being a guide of the dead. Also identified with Hermes as psychopomp. See also Hermanubis

The necessity of assuming such a supreme form appears also from the side of physics. Since every movement or change implies a mover, and since the chain of causes cannot be infinite if the world is to be intelligible, there must be an unmoved first mover. Furthermore, since motion is eternal (for time is eternal, and time is but the measure of motion), the first mover must be eternal. This eternal unmoved first mover, whose existence is demanded by physical theory, is described in the Metaphysics as the philosophical equivalent of the god or gods of popular religion. Being one, he is the source of the unity of the world process. In himself he is pure actuality, the only form without matter, the only being without extension. His activity consists in pure thought, that is, thought which has thought for its object; and he influences the world not by mechanical impulse, but by virtue of the perfection of his being, which makes him not only the supreme object of all knowledge, but also the ultimate object of all desire.

Theocrasy: (Gr. theos god, krasis a mixture) a) A mixture of the worship of different gods.

theocrasy ::: n. --> A mixture of the worship of different gods, as of Jehovah and idols.
An intimate union of the soul with God in contemplation, -- an ideal of the Neoplatonists and of some Oriental mystics.


theogony ::: n. --> The generation or genealogy of the gods; that branch of heathen theology which deals with the origin and descent of the deities; also, a poem treating of such genealogies; as, the Theogony of Hesiod.

"The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan.” Essays Divine and Human

“The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan.” Essays Divine and Human

theomachist ::: n. --> One who fights against the gods; one who resists God of the divine will.

Theomachy: Battle against the gods; opposition to the divine will.

Theomachy: (Gr. theoi, machein, battle against the gods), a term implying opposition to the divine will. -- K.F.L.

theomachy ::: n. --> A fighting against the gods, as the battle of the gaints with the gods.
A battle or strife among the gods.
Opposition to God or the divine will.


The overmind is the region of the gods, the beings of divine origin who have been charged with supervising, directing and organising the evolution of the universe; and more specifically, since the formation of the earth they have served as messengers and intermediaries to bring to the earth the aid of the higher regions and to preside over the formation of the mind and its progressive ascension. It is usually to the gods of the overmind that the prayers of the various religions are addressed. These religions most often choose, for various reasons, one of these gods and transform him for their personal use into the supreme God.

The overmind is the world of the gods.

“The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way—it is the world of the great Gods, the divine Creators.” Letters on Yoga

There is only one psychic being for each human being, but the beings of the higher planes, eg. the Gods of the Overmind can manifest in more than one human body at a time by send- ing different emanations into different bodies.

There is the danger that he may become the instrument of some apparently brilliant but ignorant formation ; for these inter* mediate planes arc full of little Gods or strong Daityas or smaller beings who want to create, to materialise something or to enforce a mental and vital formation in the earth life and are eager to use or influence or even possess the thought and will of the sadhaka and make him (heir instrument for the purpose.

theurgy ::: n. --> A divine work; a miracle; hence, magic; sorcery.
A kind of magical science or art developed in Alexandria among the Neoplatonists, and supposed to enable man to influence the will of the gods by means of purification and other sacramental rites.
In later or modern magic, that species of magic in which effects are claimed to be produced by supernatural agency, in distinction from natural magic.


Theurgy: The literal meaning of this Greek term is divine work, and it is generally applied to denote the work of a divine or other supernatural agency in the affairs of man, generally by direct intervention. In occult terminology, it means communication with supernatural beings and the practice of magic rites aimed at bringing Gods and spirits down to the Earth.

The world of the Asuras is prior to the evolution, so are the worlds of the mental, vital or subtle-physical Devas — but these beings are different from each other. The great Gods belong to the Overmind plane ::: in the Supennind they are unified as aspects of the Divine, in the Overmind they appear as separate personali- ties. Any godhead can descend by emanation to the physical plane and associate himself with the evolution of a human being with whose line of manlfestion he is in affinity.

This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her—the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga

thunderbolt ::: an imaginary bolt or dart conceived as the material destructive agent cast to earth in a flash of lightening. Myth & Legend / Norse Myth & Legend) (in mythology) the destructive weapon wielded by several gods, esp. the Greek god Zeus and the Norse god of thunder, Thor.

Thunderer ::: An epithet for Jupiter or the Deity. Jupiter (Latin: Iuppiter; /ˈjʊpɪtɛr/; genitive case: Iovis; /ˈjɔːvɪs/) or Jove is the king of the gods and the god of sky and thunder in myth. Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire. In Roman mythology, he negotiates with Numa Pompilius, the second king of Rome, to establish principles of Roman religion such as sacrifice.

thunderer ::: n. --> One who thunders; -- used especially as a translation of L. tonans, an epithet applied by the Romans to several of their gods, esp. to Jupiter.

Tiamat: In Babylonian and Chaldean cosmogony, the undifferentiated matter out of which gods and men, heaven and earth sprang.

Titan ::: “In Greek mythology, one of a family of gigantic beings, the twelve primordial children of Uranus (Heaven) and Gaea (Earth); also certain of the offspring of these Titans. The names of the twelve Titans, the ancestors of the Olympian gods, were Oceanus, Coeus, Crius, Hyperion, Iapetos, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, and Cronos. Cronos, the youngest of them, ruled the world after overthrowing and castrating Uranus. He swallowed each of his own children at birth but Zeus escaped. Cronos was made to vomit up the others (including Hera, Demeter, Poseidon, and Hades) and, after a protracted struggle, he and the other Titans were vanquished, all of them but Atlas imprisoned in Tartarus, and the reign of Zeus was established. More broadly, the word Titan may be applied to any being of a colossal force or grandiose and lawless self-assertion, or even to whatever is huge or mighty.” Glossary and Index of Proper Names in Sri Aurobindo’s Works.

titan ::: "In Greek mythology, one of a family of gigantic beings, the twelve primordial children of Uranus (Heaven) and Gaea (Earth); also certain of the offspring of these Titans. The names of the twelve Titans, the ancestors of the Olympian gods, were Oceanus, Coeus, Crius, Hyperion, Iapetos, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, and Cronos. Cronos, the youngest of them, ruled the world after overthrowing and castrating Uranus. He swallowed each of his own children at birth but Zeus escaped. Cronos was made to vomit up the others (including Hera, Demeter, Poseidon, and Hades) and, after a protracted struggle, he and the other Titans were vanquished, all of them but Atlas imprisoned in Tartarus, and the reign of Zeus was established. More broadly, the word Titan may be applied to any being of a colossal force or grandiose and lawless self-assertion, or even to whatever is huge or mighty.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

Titans: The giants of Greek mythology who made war on the gods.

:::   "To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

“To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

To Xenophanes is due the saying: "The gods of the Ethiopians are dark-skinned and snub-nosed, the gods of the Thracians are fair and blue-eyed; if oxen could paint, their gods would be oxen."

transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga

"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**


Triad: A divine trinity or group or union of three gods, e.g., Brahma, Vishnu and Shiva. (See also higher triad.)

Trilemma: See Proof by cases. Trimurti: (Skr. having three shapes) The Hindu trinity, religiously interpreted as the three gods Brahma-Vishnu-Shiva, or metaphysically as the three principles of creation-maintenance-destruction operative in cosmo-psychology. -- K.F.L.

trimurti ::: n. --> The triad, or trinity, of Hindu gods, consisting of Brahma, the Creator, Vishnu, the Preserver, and Siva, the Destroyer.

Trimurti: The Hindu triad of gods: Brahma, the creator, Vishnu, the preserver, and Shiva, the destroyer.

Tritheism: Name given to the opinions of John Philoponus, the noted commentator on Aristotle, Conon, Bishop of Tarsus, and Eugeius, Bishop of Seleucia in Isauria, leaders of a group of Monophysites of the sixth century, which were understood in the sense that the Father, Son, and Holy Spirit are three partial substances and distinct individuals, consequently three Gods. Any similar doctrine is usually called Tritheism. -- J.J.R.

tritheism ::: n. --> The opinion or doctrine that the Father, Son, and Holy Spirit are three distinct Gods.

Tuatha de Danaan: In ancient Irish mythology, gods living underground. (The name literally means the folk of the goddess Danu.)

Twilight of the gods: In Norse mythology, the final battle between the gods and their enemies, the evil giants.

Two-factor religion: A term coined by F. L. Parrish, to designate any religion in which all religious ideas and practices of faith are based on the assumption that the religious factor (q.v.) native to man and that native to non-human nature powers are different and mutually exclusive factors; the religions which assume that there are two impinging worlds—the human world of the here and hereafter, and the world of the immortals (gods, demons and spirits).

Universe ::: The theosophical philosophy divides the universe into two general functional portions -- one theconsciousness side, the abode or dwelling place, and at the same time the aggregate, of all theself-conscious, thinking entities that the boundless universe contains; and the other, the material side ofnature, which is their schoolhouse, their home, and their playground too. This so-called material side is apractically infinite aggregate of monads or consciousness-centers passing through that particular phase oftheir evolutionary journey.This universe, therefore, is a vast aggregate of consciousnesscenters in both the two functional portionsof it; and these consciousness-centers theosophists call monads. They are entities conscious in differingdegrees, stretching along the boundless scale of the universal life; but in that particular phase whichpasses through what we humans call matter, those monads belonging to and forming that side of theuniverse, in the course of their long, long, evolutionary journey have not yet attained self-consciouspowers or faculties. And furthermore, what we call matter, in its last analysis is actually an aggregate ofthese monads manifesting in their physical expressions as life-atoms.The consciousness side of universal nature, which also consists of countless hosts of self-consciousentities, works in and through this other or material side; for these hosts of consciousnesses self-expressthemselves through this other or material function or side, through these other countless hosts of youngerand inferior and embryo entities, which are the life-atoms -- embryo gods. The universe is thereforeactually and literally imbodied consciousnesses.

usik ::: an aspirant (applied like nr to men and gods, but, like nr also, sometimes especially indicating the Angirasas). [Ved.] ::: usigbhih [instrumental plural], by those who desire. ::: usijah [plural], desirers (of the godheads) .

Vanir: In Norse mythology, a group of gods who dwell in Vanaheim; deities of wealth, commerce, fruitfulness, antagonists of Odin and his group of gods.

vasus. :::eight elemental gods representing aspects of nature, representing cosmic natural phenomenon &

Vasus ::: the shining Ones, the Lords of the riches; [a group of (usually eight) gods].

Veda an image of the Gods, the male power in Nature. Again, the bull is vihana • of Siva.

Veda, plural Vedas: (Skr. knowledge) Collectively the ancient voluminous, sacred literature of India (in bulk prior to 1000 B.C.), composed of Rigveda (hymns to gods), Samaveda (priests' chants), Yajurveda (sacrificial formulae), and Atharvaveda (magical chants), which among theosophic speculations contain the first philosophic insights. Generally recognized as an authority even in philosophy, extended and supplemented later by sutras (q.v.) and various accessory textbooks on grammar, astronomy, medicine, etc., called Vedangas ("members of the Veda") and the philosophical treatises, such as the Upanishads (q.v.). -- K.F.L.

Vedas, dating from 2000 BC or earlier, consisting of several mythological and poetical accounts of the origin of the world, hymns praising the gods, and ancient prayers for life and prosperity; "praise verse"

Vedas, she is the Mother of the gods from whose cosmic matrix the heavenly bodies were born

Veda: The generic name for the most ancient sacred literature of the Hindus, consisting of the four collections called (1) Rig Veda, hymns to gods, (2) Sama Veda, priests’ chants, (3) Yajur Veda, sacrificial formulae in prose, and (4) Atharva Veda, magical chants; each Veda is divided into two broad divisions, viz. (1) Mantra, hymns, and (2) Brahmana, precepts, which include (a) Aranyakas, theology, and (b) Upanishads, philosophy; the Vedas are classified as revealed literature; they contain the first philosophical insights and are regarded as the final authority; tradition makes Vyasa the compiler and arranger of the Vedas in their present form; the Vedic period is conservatively estimated to have begun about 1500 to 1000 B.C.

Vedic Religion: Or the Religion of the Vedas (q.v.). It is thoroughly cosmological, inspirational and ritualistic, priest and sacrifice playing an important role. It started with belief in different gods, such as Indra, Agni, Surya, Vishnu, Ushas, the Maruts, usually interpreted as symbolizing the forces of nature, but with the development of Hinduism it deteriorated into a worship of thousands of gods corresponding to the diversification of function and status in the complex social organism. Accompanying there was a pronounced tendency toward magic even in Vedic times, while the more elevated thoughts which have found expression in magnificent praises of the one or the other deity finally became crystallized in the philosophic thought of the Upanishads (q.v.). There is a distinct break, however, between Vedic culture with its free and autochthonous religious consciousness and the rigidly caste and custom controlled religion as we know it in India today, as also the religion of bhakti (q.v.). -- K.F.L.

Vishnu: One of the three gods of the Hindu Trinity (Brahma, the Creator, Vishnu, the Preserver, and Shiva, the Destroyer), and as such he is one of the three aspects of Ishwara, the Personal God. To the adherents of Vaishnavism, Vishnu is the supreme deity.

visvadevaloka ::: the world of the all-gods or karmadevatas. visvadevaloka

visve devah (Vishwadevas) ::: the All-gods or all the Gods; the universal collectivity of the divine powers.

visvedevas. ::: the various vedic gods taken together as a whole

vital gods

vital gods ::: Sri Aurobindo: "The Life Heavens are the heavens of the vital gods and there is there a perfect harmony but a harmony of the sublimated satisfied senses and vital desires only.” Letters on Yoga

waybill ::: n. --> A list of passengers in a public vehicle, or of the baggage or gods transported by a common carrier on a land route. When the goods are transported by water, the list is called a bill of lading.

way, the upward ::: Sri Aurobindo: "For the gods are the guardians and increasers of the Truth, the powers of the Immortal, the sons of the infinite Mother; the way to immortality is the upward way of the gods, the way of the Truth, a journey, an ascent by which there is a growth into the law of the Truth, rtasya panthâh.” The Renaissance in India

Wheel of life: (1) Samsara (q.v.)—(2) A wheel often depicted in Tibetan paintings, setting forth the basic beliefs in reincarnation found in Lamaism. The endless circumference of the wheel is symbolic of immortality; the three prominences of the hub symbolize the three great vices, ignorance, lust and anger, a lapse into which will make the wrongdoer reincarnate as an insect or other low life-form in his next life; the six spokes symbolize the six principle divisions of life and religion: the gods, the demigods, hell, the tortured souls, human beings, and animals.

When androgynous or hermaphrodite is used in philosophy, it does not mean physically or ethereally double-sexed — except when physical dual-sexed beings are distinctly referred to — but means the dual characteristic of nature in manifestation. Very often this duality is separated into “masculine” and “feminine,” using the words familiar to human life, although this duality is perhaps more accurately described by the words positive and negative, or by spirit and matter, or again by consciousness and vehicle. Here we have the reason for the separation of the deities in ancient pantheons into gods and goddesses, although occasionally in the mythological tales deities are represented as dual sexed. This androgynous or dual character of all the manifested worlds commenced with cosmic buddhi, or mahabuddhi, although the first more defined manifestations of individualized duality began on the plane of cosmic kama where fohat especially works. Above that the two rays from the One ascend again to reunite.

When there is something in the nature that has to be got over, it is always drawing on itself incidents that put it to the test till the sadhaka has overcome and is free. At least it is a thing that often happens especially if the person is making a sincere effort to overcome. One docs not always know whether it is the hostiles who are trying to break the resolution or putting it to the test (for they claim the right to do it) or whether it is, let us say, the gods who are doing it so as to press and hasten the progress or insisting on the surety and thoroughness of the change aspired after. Perhaps it helps most when' one can take it from the latter standpoint.

whore ::: n. --> A woman who practices unlawful sexual commerce with men, especially one who prostitutes her body for hire; a prostitute; a harlot.
To have unlawful sexual intercourse; to practice lewdness.
To worship false and impure gods. ::: v. t.


yajna ::: sacrifice; action consecrated to the gods, works; the Master of Works.

yajna &

Yasna: Zoroastrian liturgies in the Avesta, including invocations to Ahura-Mazda and other gods.

Yet on the upward arc of an evolutionary cycle, partaking of this sacred ambrosial food signifies initiation, the partaking by the initiant in the Mysteries of the “drink” of spiritual immortality. This drink is symbolized by the cup and its contained liquid, but actually is the receiving into the consciousness from the inner nature of the life-giving streams, the draught of everlasting life, or the elixir of life. After partaking of this ambrosial elixir, brought about by lives of selflessness and by final initiation, the adept learns to live in the minor and intermediate spheres of the solar system as a fully self-conscious co-laborer with the gods in their cosmic work. Such are the higher nirmanakayas, true buddhas, etc.

Yggdrasil: The world-tree of Norse mythology, whose leaves are always green. Fire will destroy it in the twilight of the gods.

Zaotar: Ancient Persian for caller. Priest-magician who invokes the gods by reciting ritual formulas and improvised chants.

zoomorphism ::: n. --> The transformation of men into beasts.
The quality of representing or using animal forms; as, zoomorphism in ornament.
The representation of God, or of gods, in the form, or with the attributes, of the lower animals.




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   3 Ramakrishna
   3 Peter J Carroll
   3 Marcus Aurelius
   3 Hermes
   3 Friedrich Nietzsche
   3 Brihadaranyaka Upanishad
   3 Plato
   3 Kobayashi Issa
   3 Heraclitus
   2 Wikipedia
   2 Vivekananda
   2 Vikings
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   2 Sappho
   2 Rig Veda
   2 Ken Wilber
   2 Dhammapada
   2 Alan Watts
   2 Plotinus
   2 Kabir
   2 Jorge Luis Borges
   1 W. H. Auden
   1 Virgil
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   1 Uttana Sutta
   1 The Wrathful Compassion of Guru Dorje Drollo
   1 the Temple of Apollo at Delphi
   1 The Sophia of Jesus
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   1 "The Brihadaranyaka Upanishad
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   1 Psalms
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   1 OReilly Linux System Programming
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   1 Mage the Ascension
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   1 is the manifestation of a Divine Ground within which all partial realities have their being
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   16 Neil Gaiman
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   16 Anonymous
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   13 Bernard Cornwell
   12 Janet Morris
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   9 Socrates

1:Attribute all to the Gods. ~ Archilochus,
2:Everything is overflowing with Gods. ~ Proclus,
3:Gods mill grinds slow, but sure.
   ~ George Herbert,
4:To little men, gods send little things. ~ Callimachus,
5:What are men? Mortal gods. ~ Heraclitus,
6:The universe is a machine for the making of Gods.
   ~ Henri Bergson,
7:If it pleases the gods, so be it. ~ Epictetus,
8:Let us be silent, -- so we may hear the whisper of the gods. ~ Emerson,
9:Ye are Gods. ~ Psalms, the Eternal Wisdom
10:All is full of gods ~ Thales, the Eternal Wisdom
11:When the gods want to punish us, they grant our desires." ~ Ancient Greek saying.,
12:The love of books is among the choicest gifts of the gods. ~ Sir Arthur Conan Doyle
13:Death is an evil; the gods have so judged; had it been good, they would die. ~ Sappho,
14:Man suffers only because he takes seriously what the gods made for fun." ~ Alan Watts,
15:sunrise
is where
the Gods live ~ Kobayashi Issa,
16:Man suffers only because he takes seriously what the gods made for fun.
   ~ Alan Watts,
17:The gods are immortal men, and men are mortal gods. ~ Heraclitus,
18:Mankind is poised midway between the gods and the beasts.
   ~ Plotinus,
19:It is the privilege of the gods to want nothing, and of godlike men to want little.
   ~ Diogenes,
20:absent of the Gods
it all goes to ruin
fallen leaves ~ Matsuo Basho,
21:Computers are like Old Testament gods; lots of rules and no mercy. ~ Joseph Campbell, The Power of Myth,
22:on a journey
traveling with the gods
numbering the days ~ Matsuo Basho,
23:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna,
24:Never invoke the gods unless you really want them to appear. It annoys them very much." ~ Gilbert K. Chesterton,
25:Know thyself, and thou shalt know all the mysteries of the gods and the universe.
   ~ the Temple of Apollo at Delphi,
26:Prayer indeed is good, but while calling on the gods a man should himself lend a hand. ~ Hippocrates, Regimen, IV, 87,
27:The painful secret of gods and kings is that men are free... You know it and they do not. ~ Jean-Paul Sartre, The Flies,
28:Gods suppressed become devils, and often it is these devils whom we first encounter when we turn inward. ~ Joseph Campbell,
29:Many high gods dwelt in one beautiful home; ~ Sri Aurobindo, Savitri, 4:1,
30:The Ancestors fashioned the gods as a workman fashions iron. ~ Rig Veda, the Eternal Wisdom
31:They have all withdrawn, deserting shrine and altar, the gods by who this realm once stood firm. ~ Virgil, Aeneid II.351-52,
32:Its shadows gleaming with the birth of gods, ~ Sri Aurobindo, Savitri, 1:5,
33:God is love and we are in our weakness imperfect gods. ~ Antoine the Healer, the Eternal Wisdom
34:Surmount the desires of which gods and men are the subjects. ~ Uttana Sutta, the Eternal Wisdom
35:All the gods and goddesses are only varied aspects of the One. ~ Ramakrishna, the Eternal Wisdom
36:Love is the hoop of the gods
Hearts to combine. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
37:The gods love what is mysterious and dislike what is evident." ~ "The Brihadaranyaka Upanishad, (about 700 BC) a treatise on Ātma,
38:That man to me seems equal to the gods,
the man who sits opposite you
and close by listens
to your sweet voice ~ Sappho,
39:If you knew what the Gods have in store for you, you would run naked and dance on the beach.
   ~ Vikings, The Seer to Rollo, Vikings,
40:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri, The Word of Fate,
41:That is worlds, gods, beings, the All,-the supreme Soul. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
42:The gods cannot, if they would, give themselves unasked. ~ Sri Aurobindo, Bande Mataram - I, Bhawani Mandir,
43:Charm is the seal of the gods upon woman. ~ Sri Aurobindo, Collected Poems, Ilion,
44:The gods have been created by Him, but of Him who knows the manner of His being? ~ Rig Veda, the Eternal Wisdom
45:The gods use instruments,
Not ask their consent. ~ Sri Aurobindo, Collected Plays and Short Stories - I, Act Five,
46:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
47:True nature of the gods is that of magical images shaped out of the astral plane by mankind's thought and influenced by the mind
   ~ Dion Fortune,
48:And you sit in the lap of the Gods." ~ Arjuna Ardagh, (b. 1957), author & founder of the "Living Essence Foundation." See "How About Now?", (1999),
49:If a man thinks of the images of gods and goddesses as symbols of the Divine, he reaches Divinity. ~ Sri Ramakrishna,
50:Know thyself and thou shalt know the universe and the gods. ~ Inscription of the Temple of Delphi, the Eternal Wisdom
51:To me a book is a message from the gods to mankind; or, if not, should never be published at all.
   ~ Aleister Crowley,
52:Of what use are the gods
If they crown not our just desires on earth? ~ Sri Aurobindo, Collected Plays and Stories, Act I,
53:Where the
great gods live
sunrise
~ Kobayashi Issa, @BashoSociety
54:From light lips and casual thoughts
The gods speak best as if by chance. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
55:Masked the high gods act; the doer is hid by his working. ~ Sri Aurobindo, Collected Poems, Ilion,
56:Many who have learned from Hesiod the countless names of gods and monsters never understand that night and day are one ~ Heraclitus,
57:And this is the life of the Gods, and of Godlike men, a life without love of the world, a flight of the Alone to the Alone. ~ Plotinus,
58:That Intelligence is God within us; by that men are gods and their humanity neighbours divinity. ~ Hermes, the Eternal Wisdom
59:Mire is the man who hears not the gods when they cry to his bosom. ~ Sri Aurobindo, Collected Poems, Ilion,
60:this tree born
in the time of the gods
now in autumn
~ Matsuo Basho, @BashoSociety
61:trusting in the Gods
a little butterfly
in autumn
~ Kobayashi Issa, @BashoSociety
62:on a journey
traveling with the gods
numbering the days
~ Matsuo Basho, @BashoSociety
63:All the gods in a mortal body dwelt, bore a single name. ~ Sri Aurobindo, Collected Poems, A Strong Son of Lightning,
64:The realms of the gods and demons ~ heaven, purgatory, hell ~ are of the substance of dreams. Myth, in this view, is the dream of the world. ~ Joseph Campbell, Myths of Light,
65:The favours of the Gods are too awful to be coveted. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To His Sister,
66:Man is the creator of the gods whom he worships in his temples. Therefore humanity has made its gods in its own image. ~ Hermes, the Eternal Wisdom
67:The Gods prodigiously sometimes reverse
The common rule of Nature and compel
Matter with soul. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
68:There is always a reason to live. The Gods will set you on the proper path. There is a deeper purpose to the path you have been set upon, one that has yet to reveal itself.
   ~ Sura,
69:Who knows this ruler within, he knows the worlds and the gods and creatures and the Self, he knows all. ~ Mundaka Upanishad I.210., the Eternal Wisdom
70:This world is a people of friends, and these friends are first the gods and next men whom Nature has made for each other. ~ Epictetus, the Eternal Wisdom
71:He who thus knows, "I am the Eternal", the gods themselves cannot make him other, for he is their own self. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
72:In Christian theology, kenosis (Greek: κένωσις, kénōsis, lit. emptiness) is the self-emptying of ones own will and becoming entirely receptive to Gods divine will.
   ~ Wikipedia,
73:Alone of gods Death loves not gifts: he visits
The pure heart as the stained. ~ Sri Aurobindo, Collected Poems, Love and Death,
74:Eternity drew close disguised as Love
And laid its hand upon the body of Time. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
75:  And needed not the splendour of a robe.
  All objects were like bodies of the Gods,
  A spirit symbol environing a soul, ~ Sri Aurobindo, Savitri, 02:14, The World-Soul,
76:Fear of the gods arose from man's ignorance of God and his ignorance of the laws that govern the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
77:The high gods look on man and watch and choose
Today's impossibles for the future's base. ~ Sri Aurobindo, Savitri, The Vision and the Boon,
78:The reason meant for nearness to the gods
And uplift to heavenly scale by the touch of mind ~ Sri Aurobindo, Savitri, The Descent into Night,
79:But like a shining answer from the gods
   Approached through sun-bright spaces Savitri.
   ~ Sri Aurobindo, Savitri, The Call to the Quest, [T5],
80:Below him lay like gleaming jewelled thoughts
Rapt dreaming cities of Gandharva kings. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
81:Immortal pleasure cleansed him in its waves
And turned his strength into undying power. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
82:Thoughts too great and deep to find a voice,
Thoughts whose desire new-makes the universe. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
83:Pain is the hammer of the Gods to break
   A dead resistance in the mortals heart,
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
84:Out of the ineffable hush it hears them come
Trembling with the beauty of a wordless speech. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
85:The dire delight that could shatter mortal flesh,
The rapture that the gods sustain he bore. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
86:Forewilled by the gods, Alexander,
All things happen on earth and yet we must strive who are mortals, ~ Sri Aurobindo, Collected Poems, Ilion,
87:Love is a honey and poison in the breast
Drunk by it as the nectar of the gods. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
88:Worshippers of the gods go to the gods,
worshippers of the ancestors go to the ancestors,
worshippers of the goblins go to the goblins,
worshippers of me also go to me.
~ Bhagavad Gita, 9, 25,
89:Men rarely (if ever) manage to dream up a superior to themselves. Most Gods have the manners and morals of a spoiled child.
   ~ Robert Heinlein, Notebooks of Lazarus Long, from Time Enough for Love (1973).,
90:The word was used as a hieratic means
For the release of the imprisoned spirit
Into communion with its comrade gods. ~ Sri Aurobindo, Savitri, 4:2,
91:Always ascends the zigzag of the gods
And upward points the spirit's climbing Fire. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
92:He tore desire up from its bleeding roots
And offered to the gods the vacant place. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
93:You are facing God and God is facing you. Your divinity will make you feel that two Gods are facing each other and conversing. But eventually you will merge into the God that you are now facing. ~ Sri Chinmoy,
94:Gods who know not grief
And look impassive on a suffering world,
Calm they gaze down on the little human scene ~ Sri Aurobindo, Savitri, The Word of Fate,
95:The high gods watch in their silence,
Mute they endure for a while that the doom may be swifter and greater. ~ Sri Aurobindo, Collected Poems, Ilion,
96:Whether on earth or in the abodes of the gods, all beings are upon three evil paths; they are in thepower of existence, desire and ignorance. ~ Latita Vistara, the Eternal Wisdom
97:By Power, not Light, the great Gods rule the world;
Power is the arm of God, the seal of Fate. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
98:All alters in a world that is the same.
Man most must change who is a soul of Time;
His gods too change and live in larger light. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
99:Count not life nor death, defeat nor triumph, Pyrrhus.
Only thy soul regard and the gods in thy joy or thy labour. ~ Sri Aurobindo, Collected Poems, Ilion,
100:Across the threshold's sleep she entered in
And found herself amid great figures of gods ~ Sri Aurobindo, Savitri, The Book of Yoga, The Finding of the Soul, 524,
101:A screened Necessity drives even the gods.
Over human lives it strides to unseen ends;
Our tragic failures are its stepping-stones. ~ Sri Aurobindo, Collected Plays and Stories, Act IV,
102:A sole thing the Gods
Demand from all men living, sacrifice:
Nor without this shall any crown be grasped. ~ Sri Aurobindo, Collected Poems, Love and Death,
103:Earth cannot long resist the man whom Heaven has chosen;
Gods with him walk; his chariot is led; his arm is assisted. ~ Sri Aurobindo, Collected Poems, Ilion,
104:Life and treasure and fame to cast on the wings of a moment,
Fiercer joy than this the gods have not given to mortals. ~ Sri Aurobindo, Collected Poems, Ilion,
105:He whose senses have become calm like horses perfectly tamed by a driver, who has rid himself of pride and concupiscence, the gods themselves envy his lot. ~ Dhammapada, the Eternal Wisdom
106:He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky. ~ Sri Aurobindo, Savitri, The World-Stair,
107:Speak the truth, do not abandon yourself to wrath, give of the little you have to those who seek your aid. By these three steps you shall approach the Gods. ~ Dhammapada, the Eternal Wisdom
108:The gods are the guardians and increasers of the Truth, the powers of the Immortal, the sons of the infinite Mother. ~ Sri Aurobindo, The Renaissance in India, Indian Spirituality and Life - II,
109:Incessant in the arms of ecstasy
Repeating its sweet involuntary note
A sob of rapture flowed along the hours. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
110:They say the anarchy of love disturbs
Gods even: shaken are the marble natures,
The deathless hearts are melted to the pang
And rapture. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
111:This observe, thy task in thy destiny noble or fallen;
Time and result are the gods'; with these things be not thou troubled. ~ Sri Aurobindo, Collected Poems, Ilion,
112:The swoon of glad identity
Where spirit and flesh in inner ecstasy join
Annulling the quarrel between self and shape. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
113:We should not make comparisons between the gods. When a man has really seen a divinity, he knows that all divinities are manifestations of one and the same Brahman. ~ Ramakishna, the Eternal Wisdom
114:Felt its honey of felicity
Flow through his veins like the rivers of Paradise,
Made body a nectar-cup of the Absolute. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
115:Not as the ways of other mortals are theirs who are guided,
They whose eyes are the gods and they walk by a light that is secret. ~ Sri Aurobindo, Collected Poems, Ilion,
116:The gods wrest our careful policies
To their own ends until we stand appalled
Remembering what we meant to do and seeing
What has been done. ~ Sri Aurobindo, Collected Plays and Stories, Act IV,
117:Only of one thing
Man can be sure, the will in his heart and his strength in his purpose:
This too is Fate and this too the gods ~ Sri Aurobindo, Collected Poems, Ilion,
118:God's Desire
Lo, how all shakes when the gods tread too near!
All moves, is in peril, anguished, torn, upheaved. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
119:Reason and taste, two powers of the intelligence, are rightly the supreme gods of the prose stylist, while to the poet they are only minor deities. ~ Sri Aurobindo, The Future Poetry, The Essence of Poetry,
120:These sages breathed for God's delight in things.
Assisting the slow entries of the gods,
Sowing in young minds immortal thoughts they lived, ~ Sri Aurobindo, Savitri, The Quest,
121:To those who accuse us of a doctrine of three gods, let it be stated that we confess one God, not in number but in nature. For what is said to be one numerically is not one absolutely, nor is it simple in nature. ~ Evagrius of Pontus,
122:For though there be that are called gods, whether in heaven or in earth, (as there be gods many and lords many,) but to us there is but one God, of whom are all things. ~ Corinthians, the Eternal Wisdom
123:Wisdom comes through suffering.
Trouble, with its memories of pain,
Drips in our hearts as we try to sleep,
So men against their will
Learn to practice moderation.
Favours come to us from gods.
~ Aeschylus, Agamemnon,
124:A little gift comes from the Immensitudes,
But measureless to life its gain of joy;
All the untold Beyond is mirrored there. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
125:Her pragmatism of the transcendent Truth
Fills silence with the voices of the gods, ~ Sri Aurobindo, Savitri, 02.06,
126:Time's works
The giant's and the Titan's furious march
Climbs to usurp the kingdom of the gods
Or skirts the demon magnitudes of Hell; ~ Sri Aurobindo, Savitri, The Word of Fate,
127:Too hard the gods are with man's fragile race;
In their large heavens they dwell exempt from Fate
And they forget the wounded feet of man. ~ Sri Aurobindo, Savitri, The Word of Fate,
128:For such a man, one who neglects no effort to set himself from now in the ranks of the best, is a priest, a minister of the gods, a friend of Him who dwells within him. ~ Marcus Aurelius, the Eternal Wisdom
129:Mind's voices mimicked inspiration's stress,
Its ictus of infallibility,
Its speed and lightning heaven-leap of the Gods. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
130:None has been able to hold all the gods in his bosom unstaggered,
All have grown drunken with force and have gone down to Hell and to Ate. ~ Sri Aurobindo, Collected Poems, Ilion,
131:Pain is the hammer of the Gods to break
A dead resistance in the mortal's heart,
His slow inertia as of living stone. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
132:Free from the happiness desired by slaves, delivered from the gods and their adoration, fearless and terrible, grand and solitary is the will of the man of truth. ~ Nietzsche, Zarathoustra, the Eternal Wisdom
133:Gods change not their strength, but are of old
And as of old, and man, though less than these,
May yet proceed to greater, self-evolved. ~ Sri Aurobindo, Collected Poems, Urvasie,
134:A touch supreme surprised his hurrying heart,
The clasp was remembered of the Wonderful,
And hints leaped down of white beatitudes. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
135:A gift of priceless value from Time's gods
Lost or mislaid in an uncaring world,
Life is a marvel missed, an art gone wry. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
136:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
137:Walled from ours are other hearts:
For if life's barriers twixt our souls were broken,
Men would be free and one, earth paradise
And the gods live neglected. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
138:The Truth of truths men fear and deny,
The Light of lights they refuse;
To ignorant gods they lift their cry
Or a demon altar choose. ~ Sri Aurobindo, Collected Poems, A God's Labour,
139:The beasts are mortal, but they do not know or fully understand that fact; the gods are immortal, and they know it - but poor man, up from beasts and not yet a god, was that unhappy mixture: he was mortal, and he knew it. ~ Ken Wilber, Up From Eden, p. x.,
140:fools! whose pride
Absurd the gods permit a little space
To please their souls with laughter, then replace
In the loud limbo of futilities. ~ Sri Aurobindo, Collected Poems, Lines on Ireland,
141:Great figures of gods
Conscious in stone and living without breath,
Watching with fixed regard the soul of man,
Executive figures of the cosmic self ~ Sri Aurobindo, Savitri, The Finding of the Soul,
142:In a veiled Nature's hallowed secrecies
It burns for ever on the altar Mind,
Its priests the souls of dedicated gods,
Humanity its house of sacrifice. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
143:Busy the gods are always, Thrasymachus son of Aretes,
Weaving Fate on their looms, and yesterday, now and tomorrow
Are but the stands they have made with Space and Time for their timber, ~ Sri Aurobindo, The Future Poetry, Ilion,
144:To music that can immortalise the mind
And make the heart wide as infinity
Listened, and captured the inaudible
Cadences that awake the occult ear. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
145:Temple-ground
Man, shun the impulses dire that spring armed from thy nature's abysms!
Dread the dusk rose of the gods, flee the honey that tempts from its petals! ~ Sri Aurobindo, Collected Poems, Ilion,
146:The phenomenal world of matter and of individualized consciousness ~ the world of things and animals and men and even gods ~ is the manifestation of a Divine Ground within which all partial realities have their being, and apart from which they would be non-existent.,
147:A man has certain debts to pay: his debts to the gods and rishis, and his debts to mother, father, and wife. He cannot achieve anything without paying the debt he owes to his parents. A man is indebted to his wife as well. ~ Sri Ramakrishna,
148:Beatrice is to be loved because she is beautiful; but she is beautiful because there is behind her a many-sided mystery of beauty, to be seen also in the grass and the sea, and even in the dead gods. There is a promise in and yet beyond all such pictures. ~ GK Chesterton,
149:If men were not and all were brilliant gods,
The mediating stair would then be lost
By which the spirit awake in Matter winds ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
150:Wise are the gods in their silence,
Wise when they speak; but their speech is other than ours and their wisdom
Hard for a mortal mind to hold and not madden or wander. ~ Sri Aurobindo, Collected Poems, Ilion,
151:Some persons, however, find a difficulty in this faith; when they hear that the Father is God, and the Son God, and the Holy Spirit God, and yet that this Trinity is not three Gods, but one God. ~ Saint Augustine of Hippo, De Trinitate,
152:Heed these Words, You who Wish to Probe the Depths of Nature: If You Do Not Find Within Yourself that Which You Seek, Neither will You Find it Outside. In You is Hidden the Treasure of Treasures. Know Thyself and You Will Know the Universe and the Gods. ~ The Oracle of Delphi,
153:I am not of the mild and later gods,
But of that elder world; Lemuria
And old Atlantis raised me crimson altars,
And my huge nostrils keep that scent of blood
For which they quiver. ~ Sri Aurobindo, Collected Plays and Stories, Prologue,
154:In the fabric of space and in the nature of matter, as in a great work of art, there is, written small, the artist's signature. Standing over humans, gods, and demons, subsuming Caretakers and Tunnel builders, there is an intelligence that antedates the universe. ~ Carl Sagan,
155:It is very good to dream of the Guru, the Chosen Ideal and of Gods and Goddesses. It encourages and delights the mind greatly. If you experience them, do not go about talking about them to anybody and everybody, you can tell them to your Guru, if you like. ~ SWAMI VIRAJANANDA,
156:The great Gods use the pain of human hearts
As a sharp axe to hew their cosmic road:
They squander lavishly men's blood and tears
For a moment's purpose in their fateful work. ~ Sri Aurobindo, Savitri, The Word of Fate,
157:Wast thou not made in the shape of a woman? Sweetness and beauty
Move like a song of the gods in thy limbs and to love is thy duty
Graved in thy heart as on tablets of fate. ~ Sri Aurobindo, Collected Poems, Ahana,
158:In the narrow nether centre's petty parts
Its childish game of daily dwarf desires
Was changed into a sweet and boisterous play,
A romp of little gods with life in Time. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
159:When man has seen that he is one with the infinite being of the universe, all separation is at an end, all men, women, angels, gods, animals, plants, the whole world lost in this oneness, then all fear disappears. ~ Vivekananda, the Eternal Wisdom
160:Given that 'we' are the product of all previous human culture, we have at some level already experienced those gods... If we are truly to understand ancient [religion], it will be part of our task to 'remember' what we have forgotten, but which in some sense we already know. ~ RB,
161:None is greater than he. The gods themselves will have to descend upon earth and it is in a human form that they will get their salvation. Man alone reaches the perfection of which the gods themselves are ignorant. ~ Vivekananda, the Eternal Wisdom
162:Something they forge there sitting unknown in the silence eternal,
Whether of evil or good it is they who shall choose who are masters
Calm, unopposed; they are gods and they work out their iron caprices. ~ Sri Aurobindo, The Future Poetry, Ilion,
163:Obstructing the gods' open ways he makes
His own estate of the earth's air and light;
A monopolist of the world-energy,
He dominates the life of common men. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
164:Without Art we should have no notion of the sacred; without Science we should always worship false gods." ~ W. H. Auden, (1907 - 1973) English-American poet; poetry noted for its stylistic and technical achievement; its engagement with politics, morals, love, & religion, Wikipedia,
165:A border sovereign is the occult Force.
A threshold guardian of the earth-scene's Beyond,
She has canalised the outbreaks of the Gods ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit's Freedom and Greatness,
166:It was the hour before the Gods awake.
   Across the path of the divine Event
   The huge foreboding mind of Night, alone
   In her unlit temple of eternity,
   Lay stretched immobile upon Silence marge.
   ~ Sri Aurobindo, Savitri, 01.01,
167:Just as the fly settles now on an unclean sore and now on the sweetmeats offered to the gods, so a worldly man's thoughts stop for a moment on religious subjects and the next stray into the pleasures of luxury and lust. ~ Ramakrishna, the Eternal Wisdom
168:Overtaken by the spirit's sudden spell,
Smitten by a divine passion's alchemy,
Pain's self compelled transformed to potent joy
Curing the antithesis twixt heaven and hell. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
169:His earth, dowered with celestial competence,
Harboured a power that needed now no more
To cross the closed customs-line of mind and flesh
And smuggle godhead into humanity. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
170:One on another we prey and one by another are mighty.
This is the world and we have not made it; if it is evil,
Blame first the gods; but for us, we must live by its laws or we perish. ~ Sri Aurobindo, Collected Poems, Ilion,
171:9. Gods three thousand and three hundred and thirty and nine waited upon the Fire. They anointed him with streams of the clarity, they spread for him the seat of sacrifice, and seated him within as priest of the call.
   ~ Sri Aurobindo, Hymns To The Mystic Fire,
172:In that fair subtle realm behind our own
The form is all, and physical gods are kings.
The inspiring Light plays in fine boundaries;
A faultless beauty comes by Nature's grace; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
173:It drew from sight and sound spiritual power,
Made sense a road to reach the intangible:
It thrilled with the supernal influences
That build the substance of life's deeper soul. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods
174:Feet (Mother's)
A giant drop of the Bliss unknowable
Overwhelmed his limbs and round his soul became
A fiery ocean of felicity;
He foundered drowned in sweet and burning vasts: ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
175:The dire delight that could shatter mortal flesh,
The rapture that the gods sustain he bore.
Immortal pleasure cleansed him in its waves
And turned his strength into undying power. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
176:Life must be lived as play, playing certain games, making sacrifices, singing and dancing, and then a man will be able to propitiate the gods, and defend himself against his enemies, and win in the contest." ~ Plato, (428/427 or 424/423 - 348/347) Greek philosopher, Wikipedia.,
177:Heaven-fire laughed in the corners of her eyes;
Her body a mass of courage and heavenly strength,
She menaced the triumph of the nether gods. ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
178:Though a man should have lived a hundred years consecrating his whole life to the performance of numerous sacrifices to the gods, all this is far from having the same worth as a single act of love which consists in succouring a life. ~ Fa-khen-pi-, the Eternal Wisdom
179:In its vast ambit of ideal Space
Where beauty and mightiness walk hand in hand,
The Spirit's truths take form as living Gods
And each can build a world in its own right. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
180:Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one. May I reckon the wise to be the wealthy, and may I have such a quantity of gold as none but the temperate can carry. ~ Plato, Phaedrus, sec. 279,
181:Not only is there hope for godheads pure;
The violent and darkened deities
Leaped down from the one breast in rage to find
What the white gods had missed: they too are safe; ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
182:Armies of revolution crossed the time-field,
The clouds' unending march besieged the world,
Tempests' pronunciamentos claimed the sky
And thunder drums announced the embattled gods. ~ Sri Aurobindo, Savitri, The Birth and Childhood of the Flame,
183:Just as a fly settles now on an unclean sore in the body, now on the offerings consecrated to the gods, so the mind of a worldly man stops for a moment upon religious ideas, but the next it strays away to the pleasures of luxury and lust. ~ Ramakrishna, the Eternal Wisdom
184:How shall they prosper who haste after auguries, oracles, whispers,
Dreams that walk in the night and voices obscure of the silence?
Touches are these from the gods that bewilder the brain to its ruin. ~ Sri Aurobindo, Collected Poems, Ilion,
185:Those who were with Krishna were in all appearance men like other men. They spoke and acted with each other as men with men and were not thought of by those around them as gods. Krishna himself was known by most as a man-only a few worshipped him as the Divine. ~ Sri Aurobindo,
186:Dead is the past; the void has possessed it; its drama is ended,
Finished its music. The future is dim and remote from our knowledge;
Silent it lies on the knees of the gods in their luminous stillness. ~ Sri Aurobindo, Collected Poems, Ilion,
187:Man's house of life holds not the gods alone:
There are occult Shadows, there are tenebrous Powers,
Inhabitants of life's ominous nether rooms,
A shadowy world's stupendous denizens. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
188:Pride is not for our clay; the earth, not heaven was our mother
And we are even as the ant in our toil and the beast in our dying;
Only who cling to the hands of the gods can rise up from the earth-mire. ~ Sri Aurobindo, Collected Poems, Ilion,
189:Leave to the gods their godhead and, mortal, turn to thy labour;
Take what thou canst from the hour that is thine and be fearless in spirit;
This is the greatness of man and the joy of his stay in the sunlight. ~ Sri Aurobindo, Collected Poems, Ilion,
190:A lustre of some rapturous Infinite,
It held in the splendour of its golden laugh
Regions of the heart's happiness set free,
Intoxicated with the wine of God,
Immersed in light, perpetually divine. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
191:The gods have invented
Only one way for a man through the world, O my slavegirl Briseis,
Valiant to be and noble and truthful and just to the humble,
Only one way for a woman, to love and serve and be faithful. ~ Sri Aurobindo, Collected Poems, Ilion,
192:None of the heavenly gods quits his sphere to come upon the earth, while man mounts up to heaven and measures it. He knows what is on high and what is below. He knows all correctly and, what is more, has no need to leave the earth in order to exalt himself. ~ Hermes, the Eternal Wisdom
193:Our will labours permitted by thy will
And without thee an empty roar of storm,
A senseless whirlwind is the Titan's force
And without thee a snare the strength of gods. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
194:I fear not for the angry frown of Heaven,
I flinch not from the red assault of Hell;
I crush the opposition of the gods,
Tread down a million goblin obstacles. ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
195:He is not sized by the eye, nor by the speech, nor by the other gods, nor by the austerity of force, nor by action; when a man's being has been purified by a calm clarity of knowledge, he meditating beholds that which has not parts nor members. ~ Mundaka Upanishad III.1-8, the Eternal Wisdom
196:How many are the Krishnas and Shivas,
How many are the Brahmas fashioning the worlds,
Of many kinds and shapes and colours...
How many adepts, Buddhas and Yogis are there,
How many goddesses and how many images of goddesses,
How many gods and demons and how many sages.
~ Hymns of Guru Nanak, Dharam khand,
197:Transient, we made not ourselves, but at birth from the first we were fashioned
Valiant or fearful and as was our birth by the gods and their thinkings
Formed, so already enacted and fixed by their wills are our fortunes. ~ Sri Aurobindo, Collected Poems, Ilion,
198:Traveller on plateau and on musing ridge,
As one who sees in the World-Magician's glass
A miracled imagery of soul-scapes flee
He traversed scenes of an immortal joy
And gazed into abysms of beauty and bliss. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
199:She knew herself the Beloved of the Supreme:
These Gods and Goddesses were he and she:
The Mother was she of Beauty and Delight,
The Word in Brahma's vast creating clasp,
The World-Puissance on almighty Shiva's lap, ~ Sri Aurobindo, Savitri, The Finding of the Soul,
200:2. O knower of all things born, high-kindled, iron-tusked, touch with thy ray the demon-sorcerers; do violence to them with thy tongue of flame, the gods who kill,28 the eaters of flesh, putting them off from us shut them into thy mouth. ~ Sri Aurobindo, Hymns To The Mystic Fire, 2 - Other Hymns,
201:The shining Edens of the vital gods
Received him in their deathless harmonies.
All things were perfect there that flower in Time;
Beauty was there creation's native mould,
Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
202:Imperishable, a tongue of sacrifice,
It flamed unquenched upon the central hearth
Where burns for the high houselord and his mate
The homestead's sentinel and witness fire
From which the altars of the gods are lit. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
203:Who can point out the way of the gods and the path of their travel,
Who shall impose on them bounds and an orbit? The winds have their treading,-
They can be followed and seized, not the gods when they move towards their purpose. ~ Sri Aurobindo, Collected Poems, Ilion,
204:Destiny is an absolutely definite and inexorable ruler. Physical ability and moral determination count for nothing. It is impossible to perform the simplest act when the gods say "no." I have no idea how they bring pressure to bear on such occasions; I only know that it is irresistible. ~ Aleister Crowley,
205:Then as now men walked in the round which the gods have decreed them
Eagerly turning their eyes to the lure and the tool and the labour.
Chained is their gaze to the span in front, to the gulfs they are blinded
Meant for their steps. ~ Sri Aurobindo, Collected Poems, Ilion,
206:All we have to believe with is our senses, the tools we use to perceive the world: our sight, our touch, our memory. If they lie to us, then nothing can be trusted. And even if we do not believe, then still we cannot travel in any other way than the road our senses show us; and we must walk that road to the end. ~ Neil Gaiman in American Gods,
207:In those days the world teemed, the people multiplied, the world bellowed like a wild bull, and the great god was aroused by the clamor. Enlil heard the clamor and he said to the gods in council, "The uproar of mankind is intolerable and sleep is no longer possible by reason of the babel." So the gods agreed to exterminate mankind. ~ Anonymous,
208:There's never been a true war that wasn't fought between two sets of people who were certain they were in the right. The really dangerous people believe they are doing whatever they are doing solely and only because it is without question the right thing to do. And that is what makes them dangerous. ~ Mr. Wednesday in American Gods by Neil Gaiman,
209:Greater it seems to my mind to be king over men than their slayer,
Nobler to build and to govern than what the ages have laboured
Putting their godhead forth to create or the high gods have fashioned,
That to destroy in our wrath of a moment. ~ Sri Aurobindo, Collected Poems, Ilion,
210:Such were a dream of some sage at night when he muses in fancy,
Imaging freely a flawless world where none were afflicted,
No man inferior, all could sublimely equal and brothers
Live in a peace divine like the gods in their luminous regions. ~ Sri Aurobindo, Collected Poems, Ilion,
211:Worthy persons deserve to be called so because they are not carried away by the eight winds: prosperity, decline, disgrace, honor, praise, censure,suffering, and pleasure. They are neither elated by prosperity nor grieved by decline. The heavenly gods will surely protect one who is unbending before the eight winds. ~ Nichiren,
212:This was the play of the bright gods of Thought.
Attracting into time the timeless Light,
Imprisoning eternity in the hours,
This they have planned, to snare the feet of Truth
In an aureate net of concept and of phrase ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
213:8. O Fire, they have set thee here the Messenger, the Immortal in generation after generation, the Carrier of offerings, protector of man and the Godhead of his prayer. Gods alike and mortals sit with obeisance before the all-pervading Master of the peoples, the ever-wakeful Fire.
   ~ Sri Aurobindo, Hymns To The Mystic Fire,
214:The knowledge of mortals is bound unto blindness.
Either only they walk mid the coloured dreams of the senses
Treading the greenness of earth and deeming the touch of things real,
Or if they see, by the curse of the gods their sight into falsehood ~ Sri Aurobindo, Collected Poems, Ilion,
215:All over earth men wept and bled and laboured, world-wide
Sowing Fate with their deeds and had other fruit than they hoped for,
Out of desires and their passionate griefs and fleeting enjoyments
Weaving a tapestry fit for the gods to admire, who in ~ Sri Aurobindo, Collected Poems, Ilion,
216:So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds. So many demi-gods and demons, so many silent sages. So many oceans of jewels. So many ways of life, so many languages. So many dynasties of rulers. So many intuitive people, so many selfless servants. O Nanak, His limit has no limit!
   ~ Guru Nanak, Guru Granth Sahib,
217:Earth that was wakened by pain to life and by hunger to thinking
Left to her joys rests inert and content with her gains and her station.
But for the unbearable whips of the gods back soon to her matter
She would go glad and the goal would be missed ~ Sri Aurobindo, Collected Poems, Ilion,
218:This is the burden of man that he acts from his heart and his passions,
Stung by the goads of the gods he hews at the ties that are dearest.
Lust was the guide they sent us, wrath was a whip for his coursers,
Madness they made the heart's comrade, r ~ Sri Aurobindo, Collected Poems, Ilion,
219:This is the greatness of gods that they know and can put back the knowledge;
Doing the work they have chosen they turn not for fruit nor for failure,
Griefless they walk to their goal and strain not their eyes towards the ending.
Light that they hav ~ Sri Aurobindo, Collected Poems, Ilion,
220:Children of Immortality, gods who are joyous for ever,
Rapture is ours and eternity measures our lives by his aeons.
For we desireless toil who have joy in the fall as the triumph,
Knowledge eternal possessing we work for an end that is destined
L ~ Sri Aurobindo, Collected Poems, Ilion,
221:Stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought's desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
222:Surely the gods protect, yet is Death too always mighty.
Most in his shadowy envy he strikes at the brave and the lovely,
Grudging works to abridge their days and to widow the sunlight.
Most, disappointed, he rages against the beloved of Heaven;
S ~ Sri Aurobindo, Collected Poems, Ilion,
223:Though the people hear us not, yet are we bound to our nation:
Over the people the gods are; over a man is his country;
This is the deity first adored by the hearths of the noble.
For by our nation's will we are ruled in the home and the battle
An ~ Sri Aurobindo, Collected Poems, Ilion,
224:Evil is worked, not justice, when into the mould of our thinkings
God we would force and enchain to the throb of our hearts the immortals,—
Justice and Virtue, her sister,—for where is justice mid creatures
Perfectly? Even the gods are betrayed by o ~ Sri Aurobindo, Collected Poems, Ilion,
225:How soon is spent
This treasure wasted by the gods on man,
This happy closeness as of soul to soul,
This honey of the body's companionship,
This heightened joy, this ecstasy in the veins,
This strange illumination of the sense! ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
226:The occult priest should be capable of instructing anyone in the procedures of emotional engineering. The main methods are the gnostic ones of casting oneself into a frenzied ecstacy, stilling the mind to a point of absolute quiescence, and evoking the laughter of the gods by combining laughter with the contemplation of paradox.
   ~ Peter J Carroll, Liber Null,
227:These Gods and Goddesses were he and she:
The Mother was she of Beauty and Delight,
The Word in Brahma's vast creating clasp,
The World-Puissance on almighty Shiva's lap,—
The Master and the Mother of all lives
Watching the worlds their twin reg ~ Sri Aurobindo, Savitri, The Finding of the Soul,
228:With writing as an ability to catch and manipulate names, the scribe was able to imprison the object and manipulate its very nature. The catching of names was considered a magical act in ancient societies so the ability to write was reserved for the clergy under the direct influence of gods of wisdom and magic such as Thoth. ~ Mage the Ascension, Order of Hermes,
229:The gods who watch the earth with sleepless eyes
And guide its giant stumblings through the void,
Have given to man the burden of his mind;
In his unwilling heart they have lit their fires
And sown in it incurable unrest. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
230:God's Tread
Once we have chosen to be as the gods, we must follow that motion.
Knowledge must grow in us, might like a Titan's, bliss like an ocean,
Calmness and purity born of the spirit's gaze on the Real,
Rapture of his oneness embracing the soul in a clasp ~ Sri Aurobindo, Collected Poems, Ahana,
231:Just as anyone who listens to the muse will hear, you can write out of your own intention or out of inspiration. There is such a thing. It comes up and talks. And those who have heard deeply the rhythms and hymns of the gods, can recite those hymns in such a way that the gods will be attracted. ~ Joseph Campbell, The Hero's Journey: Joseph Campbell on His Life & Works,
232:Time in its cycles waited for man. Though his kingdom is ended,
Here in a speck mid the suns and his life is a throb in the aeons,
Yet, O you Titans and Gods, O Rudras, O strong Aditeians,
Man is the centre and knot; he is first, though the last in ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,
233:Suffering is the food of our strength and torture the bliss of our entrails.
We are pitiless, mighty and glad, the gods fear our laughter inhuman.
Our hearts are heroic and hard; we wear the belt of Orion:
Our will has the edge of the thunderbolt, o ~ Sri Aurobindo, Collected Poems, The Children of Wotan,
234:All was gold and gold and gold, a torrent of golden light pouring down in an uninterrupted flow and bringing with it the consciousness that the path of the gods is a sunlit path in which difficulties lose all reality.
   Such is the path open before us if we choose to take it.
   ~ The Mother, Words Of The Mother II, The Path of Yoga, The Path, [T5],
235:To share the suffering of the world I came,
I draw my children's pangs into my breast.
I am the nurse of the dolour beneath the stars;
I am the soul of all who wailing writhe
Under the ruthless harrow of the Gods. ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
236:But not the utter vision and delight.
A veil is kept, something is still held back,
Lest, captives of the beauty and the joy,
Our souls forget to the Highest to aspire.
In that fair subtle realm behind our own
The form is all, and physical gods are kings.
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
237:'O strong forerunner, I have heard thy cry.
   One shall descend and break the iron Law,
   Change Nature's doom by the lone spirit's power.
   A limitless Mind that can contain the world,
   A sweet and violent heart of ardent calms
   Moved by the passions of the gods shall come.
   ~ Sri Aurobindo, Savitri, The Vision and the Boon,
238:The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her - the supramental Purushottama of whom the Gods are Powers and Personalities. ~ Sri Aurobindo, Letters On Yoga,
239:In the natal mist
Across the dangerous haze, the pregnant stir,
He through the astral chaos shore a way
Mid the grey faces of its demon gods,
Questioned by whispers of its flickering ghosts,
Besieged by sorceries of its fluent force. ~ Sri Aurobindo, Savitri, 02.05,
240:Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones. ~ Marcus Aurelius,
241:The sorrow by which Nature's hunger is fed,
The oestrus which creates with fire of pain,
The fate that punishes virtue with defeat,
The tragedy that destroys long happiness,
The weeping of Love, the quarrel of the Gods,
Ceased in a truth which l ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
242:I know how Gods begin, Roger. We start as Dreams. Then we walk out of Dreams into the Land. We are worshiped and loved, and take power to ourselves.
And then, one day, there's no one left to worship us.
And in the end, each little God and Goddess takes its last journey back into Dreams... and what comes after, not even WE know.
I'm going to dance now, I'm afraid.
   ~ Neil Gaiman,
243:To me a book is a message from the gods to mankind; or, if not, should never be published at all. A message from the gods should be delivered at once. It is damnably blasphemous to talk about the autumn season and so on. How dare the author or publisher demand a price for doing his duty, the highest and most honorable to which a man can be called? ~ Aleister Crowley,
244:There are gods of the Overmind who are the great creators of the earth - until now. There are the gods of the Vedas who are mentioned in everything that has come down from the Rishis. And there are the gods of the Supermind, those who are going to manifest on earth, although of course they exist from all eternity on their own plane. ~ The Mother, Questions And Answers 1957-1958,
245:He who knows that He is the supreme Lord, becomes that, and the gods themselves cannot prevent him...He who adores any other divinity, has not the knowledge. He is as cattle for the gods. Even as numerous cattle serve to nourish men, so each man serves to nourish the gods...That is why the gods love not that a man should know That. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
246:The gods we worship write their names on our faces, be sure of that. And a man will worship something have no doubt about that, either. He may think that his tribute is paid in secret in the dark recesses of his heart, but it will out. That which dominates will determine his life and character. Therefore, it behooves us to be careful what we worship, for what we are worshipping we are becoming. ~ Ralph Waldo Emerson,
247:But Indra does not turn back from the quest like Agni and Vayu; he pursues his way through the highest ether of the pure mentality and there he approaches the Woman, the manyshining, Uma Haimavati; from her he learns that this Daemon is the Brahman by whom alone the gods of mind and life and body conquer and affirm themselves, and in whom alone they are great. ~ Sri Aurobindo, Kena And Other Upanishads, 83,
248:[Contemporary man] is blind to the fact that, with all his rationality and efficiency, he is possessed by 'powers' that are beyond his control. His gods and demons have not disappeared at all; they have merely got new names. They keep him on the run with restlessness, vague apprehensions, psychological complications, an insatiable need for pills, alcohol, tobacco, food - and, above all, a large array of neuroses.
   ~ Carl Jung,
249:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
250:...the conception of a Truth-consciousness supramental and divine, the invocation of the gods as powers of the Truth to raise man out of the falsehoods of the mortal mind, the attainment in and by this Truth of an immortal state of perfect good and felicity and the inner sacrifice and offering of what one has and is by the mortal to the Immortal as the means of the divine consummation.
   ~ Sri Aurobindo, The Secret Of The Veda, [68],
251:Heaven's Gates
Heaven mocks us with the brilliance of its gifts,
For Death is a cupbearer of the wine
Of too brief joy held up to mortal lips
For a passionate moment by the careless gods. ~ Sri Aurobindo, Savitri, The Word of Fate
Heaven's Gifts
A highest flight climbs to a deepest view: ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
252:For all the series of the ruling Gods (θεοὶ ἄρχοντες), are collected into the intellectual fabrication as into a summit, and subsist about it. And as all the fountains are the progeny of the intelligible father, and are filled from him with intelligible union, thus likewise, all the orders of the principles or rulers, are suspended according to nature from the demiurgus, and participate from thence of an intellectual life. ~ Proclus, The Theology of Plato,
253:Bjorn: I'm sorry to hear of Helga's death. We knew each other a long time. Since I was a boy.
   Floki: I too am dead, Bjorn. A part of me died with my daughter, Angrboda, a second part with Ragnar, and the last part of what was Floki died with my sweet, sad Helga. What I am now is nothing. And all this nothing I give to the gods to do with as they please. And I shall be an empty ship with no rudder set upon their endless sea. And where they take me, I shall go.
   ~ Vikings,
254:There, where millions of Krishnas stand with hands folded, Where millions of Vishnus bow their heads, Where millions of Brahmâs are reading the Vedas, Where millions of Shivas are lost in contemplation, Where millions of Indras dwell in the sky, Where the demi-gods and the munis are unnumbered, Where millions of Saraswatis, Goddess of Music, play on the vina— There is my Lord self-revealed: and the scent of sandal and flowers dwells in those deeps. ~ Kabir,
255:Humans are great experimenters, constantly exploring, searching, and struggling to gain power over themselves, over nature, even over the gods. Through this entire struggle and self-torture, we have also made ourselves "sick," and it is no wonder that we find the ascetic ideal springing up everywhere. Though it may seem to deny life, the ascetic ideal is supremely life affirming, as it says "yes" to life in the face of hardship and sickness. ~ Friedrich Nietzsche, Genealogy of Morals,
256:I pray to the unknown gods that some man-even a single man, tens of centuries ago-has perused and read that book. If the honor and wisdom and joy of such a reading are not to be my own, then let them be for others. Let heaven exist, though my own place be in hell. Let me be tortured and battered and annihilated, but let there be one instant, one creature, wherein thy enormous Library may find its justification. ~ Jorge Luis Borges, The Library of Babel,
257:In Bahaí belief, the Holy Spirit is the conduit through which the wisdom of God becomes directly associated with his messenger, and it has been described variously in different religions such as the burning bush to Moses, the sacred fire to Zoroaster, the dove to Jesus, the angel Gabriel to Muhammad, and the Maid of Heaven to Bahaullah.[14] The Bahaí view rejects the idea that the Holy Spirit is a partner to God in the Godhead, but rather is the pure essence of Gods attributes
   ~ ?,
258:To those who ask you, Where have you seen the gods, or how do you who are so devout know for sure that the gods exist? I answer, first of all, that even to the very eye, they are in some manner visible and apparent. Secondly, neither have I seen my own soul, and yet I respect and honour it. So then for the gods, by the daily experience that I have of their power and providence towards myself and others, I know certainly that they exist and therefore I worship them. ~ Marcus Aurelius, Meditations, 12, 21,
259:In a splendid extravagance of the waste of God
Dropped carelessly in creation's spendthrift work,
Left in the chantiers of the bottomless world
And stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought's desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods.
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
260:He tore desire up from its bleeding roots
   And offered to the gods the vacant place.
   Thus could he bear the touch immaculate.
   A last and mightiest transformation came.
   His soul was all in front like a great sea
   Flooding the mind and body with its waves;
   His being, spread to embrace the universe,
   United the within and the without To make of life a cosmic harmony,
   An empire of the immanent Divine.
   ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
261:The Japanese have a proverb: "The gods only laugh when men pray to them for wealth." The boon bestowed on the worshiper is always scaled to his stature and to the nature of his dominant desire: the boon is simply a symbol of life energy stepped down to the requirements of a certain specific case. The irony, of course, lies in the fact that, whereas the hero who has won the favor of the god may beg for the boon of perfect illumination, what he generally seeks are longer years to live, weapons with which to slay his neighbor, or the health of his child. ~ Joseph Campbell, The Hero with a Thousand Faces, The Ultimate Boon,
262:As in a mystic and dynamic dance
   A priestess of immaculate ecstasies
   Inspired and ruled from Truth's revealing vault
   Moves in some prophet cavern of the gods
   A heart of silence in the hands of joy
   Inhabited with rich creative beats
   A body like a parable of dawn
   That seemed a niche for veiled divinity
   Or golden temple-door to things beyond.
   Immortal rhythms swayed in her time-born steps;
   Her look, her smile awoke celestial sense
   Even in earth-stuff, and their intense delight
   Poured a supernal beauty on men's lives.
   ~ Sri Aurobindo, Savitri, The Issue,
263:In Plato's Symposium, the priestess Diotima teaches Socrates that love is not a deity, but rather a 'great daemon' (202d). She goes on to explain that 'everything daemonic is between divine and mortal' (202d-e), and she describes daemons as 'interpreting and transporting human things to the gods and divine things to men; entreaties and sacrifices from below, and ordinances and requitals from above...' (202e). In Plato's Apology of Socrates, Socrates claimed to have a daimonion (literally, a 'divine something')[16] that frequently warned him-in the form of a 'voice'-against mistakes but never told him what to do.
   ~ Wikipedia, Daemon,
264:Magic never in its wildest dreams thought that it would be trumped by mythic. And the mythic gods and goddesses never imagined that reason could and would destroy them. And here we sit, in our rational worldview, all smug and confident that nothing higher will sweep out of the heavens and completely explode our solid perceptions, undoing our very foundations. And yet surely, the transrational lies in wait. It is just around the corner, this new dawn. Every stage transcends and includes, and thus inescapably, unavoidably it seems, the sun will rise on a world tomorrow that in many ways transcends reason. ~ Ken Wilber, A Brief History of Everything,
265:13. The Magic Flight:If the hero in his triumph wins the blessing of the goddess or the god and is then explicitly commissioned to return to the world with some elixir for the restoration of society, the final stage of his adventure is supported by all the powers of his supernatural patron. On the other hand, if the trophy has been attained against the opposition of its guardian, or if the hero's wish to return to the world has been resented by the gods or demons, then the last stage of the mythological round becomes a lively, often comical, pursuit. This flight may be complicated by marvels of magical obstruction and evasion. ~ Joseph Campbell,
266:Vainly the sands of Time have been strewn with the ruins of empires,
Signs that the gods had left, but in vain. For they look for a nation,
One that can conquer itself having conquered the world, but they find none. ~ Sri Aurobindo, Collected Poems: Ilion
Self-conquest
When one conquers a difficulty or goes forward, it creates a right current in the atmosphere. ~ Sri Aurobindo, Letters on Yoga - IV: The Right Attitude towards Difficulties
Self-Conquest
Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
267:If the magician wishes to put himself into or out of any emotional state, then he should be provided with the techniques to accomplish this. The process requires no justification
   - that he wills it is sufficient. One cannot escape emotional experience in a human incarnation, and it is preferable to adopt a master rather than a slave relationship to it. The occult priest should be capable of instructing anyone in the procedures of emotional engineering. The main methods are the gnostic ones of casting oneself into a frenzied ecstacy, stilling the mind to a point of absolute quiescence, and evoking the laughter of the gods by combining laughter with the contemplation of paradox. ~ Peter J Carroll, Liber Null,
268:Where spring, the lord of seasons reigneth, there the unstruck music sounds of itself,
There the streams of light flow in all directions, few are the men who can cross to that shore!
There, where millions of Krishnas stand with hands folded,
Where millions of Vishnus bow their heads, where millions of Brahmas are reading the Vedas,
Where millions of Shivas are lost in contemplation, where millions of Indras dwell in the sky,
Where the demi-gods and the munis are unnumbered, where millions of Saraswatis, goddess of music play the vina,
There is my Lord self-revealed, and the scent of sandal and flowers dwells in those deeps. ~ Kabir, II.57, Translated by Rabindranath Tagore[26],
269:The realm of the gods is a forgotten dimension of the world we know. And the exploration of that dimension, either willingly or unwillingly, is the whole sense of the deed of the hero. The values and distinctions that in normal life seem important disappear with the terrifying assimilation of the self into what formerly was only otherness. As in the stories of the cannibal ogresses, the fearfulness of this loss of personal individuation can be the whole burden of the transcendental experience for unqualified souls. But the hero-soul goes boldly in-and discovers the hags converted into goddesses and the dragons into the watchdogs of the gods. ~ Joseph Campbell, The Hero with a Thousand Faces, The Crossing of the Return Threshold,
270:Lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I round the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some durva grass, but I found I couldn't do it very well. Then I forced myself to pluck it. ~ Sri Ramakrishna,
271:The Pentagram
[Dedicated to George Raffalovich]
In the Years of the Primal Course, in the dawn of terrestrial birth,
Man mastered the mammoth and horse, and Man was the Lord of the Earth.
He made him an hollow skin from the heart of an holy tree,
He compassed the earth therien, and Man was the Lord of the Sea.
He controlled the vigour of steam, he harnessed the lightning for hire;
He drove the celestial team, and man was the Lord of the Fire.
Deep-mouthed from their thrones deep-seated, the choirs of the æeons declare
The last of the demons defeated, for Man is the Lord of the Air.
Arise, O Man, in thy strength! the kingdom is thine to inherit,
Till the high gods witness at lenght that Man is the Lord of his spirit.
~ Aleister Crowley,
272:Thus slowly I lift man's soul nearer the Light.
   But human mind clings to its ignorance
   And to its littleness the human heart
   And to its right to grief the earthly life.
   Only when Eternity takes Time by the hand,
   Only when infinity weds the finite's thought,
   Can man be free from himself and live with God.
   I bring meanwhile the gods upon the earth;
   I bring back hope to the despairing heart;
   I give peace to the humble and the great,
   And shed my grace on the foolish and the wise.
   I shall save earth, if earth consents to be saved.
   Then Love shall at last unwounded tread earth's soil;
   Man's mind shall admit the sovereignty of Truth
   And body bear the immense descent of God."
   ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
273:11. The Ultimate Boon:The gods and goddesses then are to be understood as embodiments and custodians of the elixir of Imperishable Being but not themselves the Ultimate in its primary state. What the hero seeks through his intercourse with them is therefore not finally themselves, but their grace, i.e., the power of their sustaining substance. This miraculous energy-substance and this alone is the Imperishable; the names and forms of the deities who everywhere embody, dispense, and represent it come and go. This is the miraculous energy of the thunderbolts of Zeus, Yahweh, and the Supreme Buddha, the fertility of the rain of Viracocha, the virtue announced by the bell rung in the Mass at the consecration, and the light of the ultimate illumination of the saint and sage. Its guardians dare release it only to the duly proven. ~ Joseph Campbell,
274:The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge 'truth-conscious' and in their action possessed of the 'seer-will'. Their conscious-force turned towards works and creation is possessed and guided by a perfect and direct knowledge of the thing to be done and its essence and its law, - a knowledge which determines a wholly effective will-power that does not deviate or falter in its process or in its result, but expresses and fulfils spontaneously and inevitably in the act that which has been seen in the vision. Light is here one with Force, the vibrations of knowledge with the rhythm of the will and both are one, perfectly and without seeking, groping or effort, with the assured result.
   ~ Sri Aurobindo, The Life Divine, Supermind as Creator 132,
275:   There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distri bute in the sacrifice to each godhead its portion. Each god, too, has his female energy. ~ Sri Aurobindo, Hymns to the Mystic Fire, 1.02 - The Doctrine of the Mystics,
276:Savitri is neither fantasy nor yet mere philosophical thought, but vision and revelation of the actual structure of the inner Cosmos and of the pilgrim of life within its sphere — the Stairway of the Worlds reveals itself to our gaze — worlds of Light above, worlds of Darkness beneath, and we see also ever-encircling life ('kindled in measure and quenched in measure') ascending that stair under the calm unwinking gaze of the Cosmic Gods who shine forth now as of old. Poetry is indeed the full manifestation of the Logos and, when as here, it is no mere iridescence dependent on some special standpoint, but the wondrous structure of the mighty Cosmos, the 'Adored One', that is revealed, then in truth does it manifest its full, its highest grandeur.
It is an omen of the utmost significance and hope that in these years of darkness and despair such a poem as Savitri should have appeared. ~ Krishnaprem,
277:Above her little finite steps she feels,
Careless of knot or pause, worlds which weave out
A strange perfection beyond law and rule,
A universe of self-found felicity,
An inexpressible rhythm of timeless beats,
The many-movemented heart-beats of the One,
Magic of the boundless harmonies of self,
Order of the freedom of the infinite,
The wonder-plastics of the Absolute.
There is the All-Truth and there the timeless bliss.
But hers are fragments of a star-lost gleam,
Hers are but careless visits of the gods.
They are a Light that fails, a Word soon hushed
And nothing they mean can stay for long on earth.
There are high glimpses, not the lasting sight.
A few can climb to an unperishing sun,
Or live on the edges of the mystic moon
And channel to earth-mind the wizard ray. ~ Sri Aurobindo, Savitri, The Eternal Day,
278:At first cautiously, later indifferently, at last desperately, I wandered up the stairs and along the pavement of the inextricable palace. (Afterwards I learned that the width and height of the steps were not constant, a fact which made me understand the singular fatigue they produced). 'This palace is a fabrication of the gods,' I thought at the beginning. I explored the uninhabited interiors and corrected myself: ' The gods who built it have died.' I noted its peculiarities and said: 'The gods who built it were mad.' I said it, I know, with an incomprehensible reprobation which was almost remorse, with more intellectual horror than palpable fear...
   ...'This City' (I thought) 'is so horrible that its mere existence and perdurance, though in the midst of a secret desert, contaminates the past and the future and in some way even jeopardizes the stars.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
279:Now, on the other hand, there is an entirely different type of angel; and here we must be especially careful to remember that we include gods and devils, for there are such beings who are not by any means dependent on one particular element for their existence. They are microcosms in exactly the same sense as men and women are. They are individuals who have picked up the elements of their composition as possibility and convenience dictates, exactly as we do ourselves... I believe that the Holy Guardian Angel is a Being of this order. He is something more than a man, possibly a being who has already passed through the stage of humanity, and his peculiarly intimate relationship with his client is that of friendship, of community, of brotherhood, or Fatherhood. He is not, let me say with emphasis, a mere abstraction from yourself; and that is why I have insisted rather heavily that the term 'Higher Self' implies a damnable heresy and a dangerous delusion. ~ Aleister Crowley, Magick Without Tears,
280:''He is a great spirit,151 Socrates. All spirits are intermediate between god and mortal''.
''What is the function of a spirit?'' I asked.
''Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love''. ~ Plato, Symposium, 202e,
281:The earth too, one with the surrounding mass of darkness and inconscience is asleep and insentient. She has to wake up and start on her journey moving forward, unveiling her secret mysteries towards the supreme revelation, the Divine incarnation in matter. The Gods are awake, in order to awaken the earth. A first ray is sent down and it touches as it were the sleeping Mother. The Divine Ray is just like a finger of a child touching her mother trying, as it were, to persuade her to open her eyes and look at her child. The first ray, however, comes not as a caress to the inert being of darkness, it is a sharp prick, even a hard blow. Such is the first impact of light upon dead matter; and the light is thrown back, as an unwelcome intruder, into what it came from; and the darkness grovels in its old groove. The second stage comes when the impact is not felt as a pain or something totally foreign and strange; its touch is felt as something soothing, something that heals an eternal sore. But this too was not suffered long and the light has to go back again. ~ Nolini Kanta Gupta, On Savitri,
282:O King, thy fate is a transaction done
At every hour between Nature and thy soul
With God for its foreseeing arbiter.
Fate is a balance drawn in Destiny's book.
Man can accept his fate, he can refuse.
Even if the One maintains the unseen decree
He writes thy refusal in thy credit page:
For doom is not a close, a mystic seal.
Arisen from the tragic crash of life,
Arisen from the body's torture and death,
The spirit rises mightier by defeat;
Its godlike wings grow wider with each fall.
Its splendid failures sum to victory.
O man, the events that meet thee on thy road,
Though they smite thy body and soul with joy and grief,
Are not thy fate, - they touch thee awhile and pass;
Even death can cut not short thy spirit's walk:
Thy goal, the road thou choosest are thy fate.
On the altar throwing thy thoughts, thy heart, thy works,
Thy fate is a long sacrifice to the gods
Till they have opened to thee thy secret self
And made thee one with the indwelling God. ~ Sri Aurobindo, Savitri, 06:02 The Way of Fate and the Problem of Pain,
283:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others.
There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya,
284:Yes, from thenceforward, is there any suffering for one who sees this unity of the universe, this unity of life, this unity of the All? The separation between man and man, man and woman, man and child; nation and nation, that is the real cause of all the misery of the world. Now this separation is not at all real ; it is only apparent, it is only on the surface. In the very heart of things is the unity which is for ever. Go into yourself and you will find this unity between man and man, women and children, race and race, the great and the little, the rich and the poor, gods and men : all of us are one, even the animals, if you go down to a sufficient depth. And to the man who goes so far nothing can cause any illusion. ..where can there exist for him any illusion ? What can deceive him ? He knows the reality of everything, the secret of everything. Where can there exist any misery for him ? What can he desire ? He has discovered the reality of everything in the Lord who is the centre, the unity of all and who is the eternal felicity, the eternal knowledge, the eternal existence. ~ Virekananda, the Eternal Wisdom
285:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed.
   At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light...
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
286:To see life steadily and see it whole is only permitted to a Perfect and Infinite Consciousness standing outside Time, Space and Conditions. To such a divine Vision the working out of preordainment may present itself as a perfect, immediate and unhindered consummation. God said, 'Let there be Light' and, straightway,there was Light; and when the Light came into being, God saw that it was good. But to the imperfect finite consciousness, Light seems in its inception to have come into being by a slow material evolution completed by a fortuitous shock of forces; in its operation to be lavished with a prodigal wastefulness since only a small part is used for the purposes of life; in its presentation to be conveyed to a blinking and limited vision, hampered by obstacles and chequered with darkness. Limitation, imperfection, progression and retrogression are inseparable from phenomenal work, phenomenal intelligence, phenomenal pleasure and satisfaction. To Brahman the Will who measures all Time in a moment, covers all Space with one stride, embraces the whole chain of causation in one glance, there is no limitation, imperfection, progression or retrogression. He looks upon his work as a whole and sees that it is good. But the Gods cannot reach to His completeness, even though they toil after it; for ever He outruns their pursuit, moving far in front. Brahman, standing still, overtakes and passes the others as they run.
   ~ Sri Aurobindo, Isha Upanishad,
287:On a thousand bridges and paths they shall throng to the future, and ever more war and inequality shall divide them: thus does my great love make me speak.

In their hostilities they shall become inventors of images and ghosts, and with their images and ghosts they shall yet fight the highest fight against one another. Good and evil, and rich and poor, and high and low, and all the names of values-arms shall they be and clattering signs that life must overcome itself again and again.

Life wants to build itself up into the heights with pillars and steps; it wants to look into vast distances and out toward stirring beauties: therefore it requires height. And because it requires height, it requires steps and contradiction among the steps and the climbers.

Life wants to climb and to overcome itself climbing.

And behold, my friends: here where the tarantula has its hole, the ruins of an ancient temple rise; behold it with enlightened eyes Verily, the man who once piled his thoughts to the sky in these stones-he, like the wisest, knew the secret of all life. That struggle and inequality are present even in beauty, and also war for power and more power: that is what he teaches us here in the plainest parable. How divinely vault and arches break through each other in a wrestling match; how they strive against each other with light and shade, the godlike strivers-with such assurance and beauty let us be enemies too, my friends Let us strive against one another like gods. ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
288:The Nirmanakaya manifestation of Amitabha, I,
the Indian Scholar, the Lotus Born,
From the self-blossoming center of a lotus,
Came to this realm of existence through miraculous powers
To be the prince of the king of Oddiyana.
Then, I sustained the kingdom in accordance with Dharma.
Wandering throughout all directions of India,
I severed all spiritual doubts without exception.
Engaging in fearless activity in the eight burial grounds,
I achieved all supreme and common siddhis.
Then, according to the wishes of King Trisong Detsen
And by the power of previous prayers, I journeyed to Tibet.
By subduing the cruel gods, nagas, yakshas, rakshas,
and all spirits who harm beings,
The light of the teachings of secret mantra has been illuminated.
Then, when the time came to depart for the continent of Lanka,
I did so to provide refuge from the fear of rakshas
For all the inhabitants of this world, including Tibet.
I blessed Nirmanakaya emanations to be representatives of my body.
I made sacred treasures as representatives of my holy speech.
I poured enlightened wisdom into the hearts of those with fortunate karma.
Until samsara is emptied, for the benefit of sentient beings,
I will manifest unceasingly in whatever ways are necessary.
Through profound kindness, I have brought great benefit for all.
If you who are fortunate have the mind of aspiration,
May you pray so that blessings will be received.
All followers, believe in me with determination.
Samaya. ~ The Wrathful Compassion of Guru Dorje Drollo, Vajra Master Dudjom Yeshe Dorje, translated by Dungse Thinley Norbu Rinpoche,
289:37 - Some say Krishna never lived, he is a myth. They mean on earth; for if Brindavan existed nowhere, the Bhagavat (6) could not have been written. - Sri Aurobindo

Does Brindavan exist anywhere else than on earth?

The whole earth and everything it contains is a kind of concentration, a condensation of something which exists in other worlds invisible to the material eye. Each thing manifested here has its principle, idea or essence somewhere in the subtler regions. This is an indispensable condition for the manifestation. And the importance of the manifestation will always depend on the origin of the thing manifested.

In the world of the gods there is an ideal and harmonious Brindavan of which the earthly Brindavan is but a deformation and a caricature.

Those who are developed inwardly, either in their senses or in their minds, perceive these realities which are invisible (to the ordinary man) and receive their inspiration from them.

So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed.

Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance (except perhaps from an exclusively historical point of view), for Krishna is a real, living and active being; and his influence has been one of the great factors in the progress and transformation of the earth.
8 June 1960

(6 The story of Krishna, as related in the Bhagavat Purana.) ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.60-61),
290:Musa Spiritus :::

O Word concealed in the upper fire,
Thou who hast lingered through centuries,
Descend from thy rapt white desire,
Plunging through gold eternities.

Into the gulfs of our nature leap,
Voice of the spaces, call of the Light!
Break the seals of Matter's sleep,
Break the trance of the unseen height.

In the uncertain glow of human mind,
Its waste of unharmonied thronging thoughts,
Carve thy epic mountain-lined
Crowded with deep prophetic grots.

Let thy hue-winged lyrics hover like birds
Over the swirl of the heart's sea.
Touch into sight with thy fire-words
The blind indwelling deity.

O Muse of the Silence, the wideness make
In the unplumbed stillness that hears thy voice,
In the vast mute heavens of the spirit awake
Where thy eagles of Power flame and rejoice.

Out, out with the mind and its candles flares,
Light, light the suns that never die.
For my ear the cry of the seraph stars
And the forms of the Gods for my naked eye!

Let the little troubled life-god within
Cast his veils from the still soul,
His tiger-stripes of virtue and sin,
His clamour and glamour and thole and dole;

All make tranquil, all make free.
Let my heart-beats measure the footsteps of God
As He comes from His timeless infinity
To build in their rapture His burning abode.

Weave from my life His poem of days,
His calm pure dawns and His noons of force.
My acts for the grooves of His chariot-race,
My thoughts for the tramp of His great steeds' course! ~ Sri Aurobindo, Collected Poems,
291:Received him in their deathless harmonies.
   All things were perfect there that flower in Time;
   Beauty was there creation's native mould,
   Peace was a thrilled voluptuous purity.
   There Love fulfilled her gold and roseate dreams
   And Strength her crowned and mighty reveries;
   Desire climbed up, a swift omnipotent flame,
   And Pleasure had the stature of the gods;
   Dream walked along the highways of the stars;
   Sweet common things turned into miracles:
   Overtaken by the spirit's sudden spell,
   Smitten by a divine passion's alchemy,
   Pain's self compelled transformed to potent joy
   Curing the antithesis twixt heaven and hell.
   All life's high visions are embodied there,
   Her wandering hopes achieved, her aureate combs
   Caught by the honey-eater's darting tongue,
   Her burning guesses changed to ecstasied truths,
   Her mighty pantings stilled in deathless calm
   And liberated her immense desires.
   In that paradise of perfect heart and sense
   No lower note could break the endless charm
   Of her sweetness ardent and immaculate;
   Her steps are sure of their intuitive fall.
   After the anguish of the soul's long strife
   At length were found calm and celestial rest
   And, lapped in a magic flood of sorrowless hours,
   Healed were his warrior nature's wounded limbs
   In the encircling arms of Energies
   That brooked no stain and feared not their own bliss.
   In scenes forbidden to our pallid sense
   Amid miraculous scents and wonder-hues
   He met the forms that divinise the sight,
   To music that can immortalise the mind
   And make the heart wide as infinity
   Listened, and captured the inaudible
   ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
292:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
293: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. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
294:Now I have taught you about Immortal Man and have loosed the bonds of the robbers from him. I have broken the gates of the pitiless ones in their presence. I have humiliated their malicious intent, and they all have been shamed and have risen from their ignorance. Because of this, then, I came here, that they might be joined with that Spirit and Breath, [III continues:] and might from two become one, just as from the first, that you might yield much fruit and go up to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father of the Universe.

"Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

"Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet."

These are the things the blessed Savior said, and he disappeared from them. Then all the disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to preach the Gospel of God, the eternal, imperishable spirit. Amen.
~ The Sophia of Jesus, (excerpt), The Nag Hamadi Library,
295:Daemons
A daemon is a process that runs in the background, not connecting to any controlling terminal. Daemons are normally started at boot time, are run as root or some
other special user (such as apache or postfix), and handle system-level tasks. As a
convention, the name of a daemon often ends in d (as in crond and sshd), but this is
not required, or even universal.
The name derives from Maxwell's demon, an 1867 thought experiment by the physicist James Maxwell. Daemons are also supernatural beings in Greek mythology,
existing somewhere between humans and the gods and gifted with powers and divine
knowledge. Unlike the demons of Judeo-Christian lore, the Greek daemon need not
be evil. Indeed, the daemons of mythology tended to be aides to the gods, performing
tasks that the denizens of Mount Olympus found themselves unwilling to do-much
as Unix daemons perform tasks that foreground users would rather avoid.
A daemon has two general requirements: it must run as a child of init, and it must
not be connected to a terminal.
In general, a program performs the following steps to become a daemon:
1. Call fork( ). This creates a new process, which will become the daemon.
2. In the parent, call exit( ). This ensures that the original parent (the daemon's
grandparent) is satisfied that its child terminated, that the daemon's parent is no
longer running, and that the daemon is not a process group leader. This last
point is a requirement for the successful completion of the next step.
3. Call setsid( ), giving the daemon a new process group and session, both of
which have it as leader. This also ensures that the process has no associated controlling terminal (as the process just created a new session, and will not assign
one).
4. Change the working directory to the root directory via chdir( ). This is done
because the inherited working directory can be anywhere on the filesystem. Daemons tend to run for the duration of the system's uptime, and you don't want to
keep some random directory open, and thus prevent an administrator from
unmounting the filesystem containing that directory.
5. Close all file descriptors. You do not want to inherit open file descriptors, and,
unaware, hold them open.
6. Open file descriptors 0, 1, and 2 (standard in, standard out, and standard error)
and redirect them to /dev/null.
Following these rules, here is a program that daemonizes itself:
~ OReilly Linux System Programming,
296:As far as heaven, as near as thought and hope,
Glimmered the kingdom of a griefless life.
Above him in a new celestial vault
Other than the heavens beheld by mortal eyes,
As on a fretted ceiling of the gods,
An archipelago of laughter and fire,
Swam stars apart in a rippled sea of sky.
Towered spirals, magic rings of vivid hue
And gleaming spheres of strange felicity
Floated through distance like a symbol world.
On the trouble and the toil they could not share,
On the unhappiness they could not aid,
Impervious to life's suffering, struggle, grief,
Untarnished by its anger, gloom and hate,
Unmoved, untouched, looked down great visioned planes
Blissful for ever in their timeless right.
Absorbed in their own beauty and content,
Of their immortal gladness they live sure.
Apart in their self-glory plunged, remote
Burning they swam in a vague lucent haze,
An everlasting refuge of dream-light,
A nebula of the splendours of the gods
Made from the musings of eternity.
Almost unbelievable by human faith,
Hardly they seemed the stuff of things that are.
As through a magic television's glass
Outlined to some magnifying inner eye
They shone like images thrown from a far scene
Too high and glad for mortal lids to seize.
But near and real to the longing heart
And to the body's passionate thought and sense
Are the hidden kingdoms of beatitude.
In some close unattained realm which yet we feel,
Immune from the harsh clutch of Death and Time,
Escaping the search of sorrow and desire,
In bright enchanted safe peripheries
For ever wallowing in bliss they lie.
In dream and trance and muse before our eyes,
Across a subtle vision's inner field,
Wide rapturous landscapes fleeting from the sight,
The figures of the perfect kingdom pass
And behind them leave a shining memory's trail.
Imagined scenes or great eternal worlds,
Dream-caught or sensed, they touch our hearts with their depths;
Unreal-seeming, yet more real than life,
Happier than happiness, truer than things true,
If dreams these were or captured images,
Dream's truth made false earth's vain realities.
In a swift eternal moment fixed there live
Or ever recalled come back to longing eyes
Calm heavens of imperishable Light,
Illumined continents of violet peace,
Oceans and rivers of the mirth of God
And griefless countries under purple suns.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
297:INVOCATION
   The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said:
   I am that I am not.
   Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered.
   The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
   There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
   If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
   The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation.
   ~ Peter J Carroll, Liber Null,
298:Mother of Dreams :::

Goddess supreme, Mother of Dream, by thy ivory doors when thou standest,
Who are they then that come down unto men in thy visions that troop, group upon group, down the path of the shadows slanting?
Dream after dream, they flash and they gleam with the flame of the stars still around them;
Shadows at thy side in a darkness ride where the wild fires dance, stars glow and glance and the random meteor glistens;
There are voices that cry to their kin who reply; voices sweet, at the heart they beat and ravish the soul as it listens.

What then are these lands and these golden sands and these seas more radiant than earth can imagine?
Who are those that pace by the purple waves that race to the cliff-bound floor of thy jasper shore under skies in which mystery muses,
Lapped in moonlight not of our night or plunged in sunshine that is not diurnal?
Who are they coming thy Oceans roaming with sails whose strands are not made by hands, an unearthly wind advances?
Why do they join in a mystic line with those on the sands linking hands in strange and stately dances?

Thou in the air, with a flame in thy hair, the whirl of thy wonders watching,
Holdest the night in thy ancient right, Mother divine, hyacinthine, with a girdle of beauty defended.
Sworded with fire, attracting desire, thy tenebrous kingdom thou keepest,
Starry-sweet, with the moon at thy feet, now hidden now seen the clouds between in the gloom and the drift of thy tresses.
Only to those whom thy fancy chose, O thou heart-free, is it given to see thy witchcraft and feel thy caresses.

Open the gate where thy children wait in their world of a beauty undarkened.
High-throned on a cloud, victorious, proud I have espied Maghavan ride when the armies of wind are behind him;
Food has been given for my tasting from heaven and fruit of immortal sweetness;
I have drunk wine of the kingdoms divine and have healed the change of music strange from a lyre which our hands cannot master,
Doors have swung wide in the chambers of pride where the Gods reside and the Apsaras dance in their circles faster and faster.

For thou art she whom we first can see when we pass the bounds of the mortal;
There at the gates of the heavenly states thou hast planted thy wand enchanted over the head of the Yogin waving.
From thee are the dream and the shadows that seem and the fugitive lights that delude us;
Thine is the shade in which visions are made; sped by thy hands from celestial lands come the souls that rejoice for ever.
Into thy dream-worlds we pass or look in thy magic glass, then beyond thee we climb out of Space and Time to the peak of divine endeavour. ~ Sri Aurobindo, Collected Poems,
299:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
300:The madman.-
   Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place. and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -Thus they yelled and laughed.
   The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you. We have killed him-you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward. forward. in all directions? be there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too. decompose. God is dead. God remains dead. And we have killed him.
   "How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-for the sake of this deed he will belong to a higher history than all history hitherto."
   Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then: "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves... It has been related further that on the same day the madman forced his way into several churches and there struck up his reqttiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God? ~ Friedrich Nietzsche, The Gay Science, trans. Kaufmann,
301:Apotheosis ::: One of the most powerful and beloved of the Bodhisattvas of the Mahayana Buddhism of Tibet, China, and Japan is the Lotus Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so called because he regards with compassion all sentient creatures suffering the evils of existence. To him goes the millionfold repeated prayer of the prayer wheels and temple gongs of Tibet: Om mani padme hum, "The jewel is in the lotus." To him go perhaps more prayers per minute than to any single divinity known to man; for when, during his final life on earth as a human being, he shattered for himself the bounds of the last threshold (which moment opened to him the timelessness of the void beyond the frustrating mirage-enigmas of the named and bounded cosmos), he paused: he made a vow that before entering the void he would bring all creatures without exception to enlightenment; and since then he has permeated the whole texture of existence with the divine grace of his assisting presence, so that the least prayer addressed to him, throughout the vast spiritual empire of the Buddha, is graciously heard. Under differing forms he traverses the ten thousand worlds, and appears in the hour of need and prayer. He reveals himself in human form with two arms, in superhuman forms with four arms, or with six, or twelve, or a thousand, and he holds in one of his left hands the lotus of the world.

Like the Buddha himself, this godlike being is a pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance. "When the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change." This is the release potential within us all, and which anyone can attain-through herohood; for, as we read: "All things are Buddha-things"; or again (and this is the other way of making the same statement) : "All beings are without self."

The world is filled and illumined by, but does not hold, the Bodhisattva ("he whose being is enlightenment"); rather, it is he who holds the world, the lotus. Pain and pleasure do not enclose him, he encloses them-and with profound repose. And since he is what all of us may be, his presence, his image, the mere naming of him, helps. "He wears a garland of eight thousand rays, in which is seen fully reflected a state of perfect beauty.

The color of his body is purple gold. His palms have the mixed color of five hundred lotuses, while each finger tip has eighty-four thousand signet-marks, and each mark eighty-four thousand colors; each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. The halo surrounding his head is studded with five hundred Buddhas, miraculously transformed, each attended by five hundred Bodhisattvas, who are attended, in turn, by numberless gods. And when he puts his feet down to the ground, the flowers of diamonds and jewels that are scattered cover everything in all directions. The color of his face is gold. While in his towering crown of gems stands a Buddha, two hundred and fifty miles high." - Amitayur-Dhyana Sutra, 19; ibid., pp. 182-183. ~ Joseph Campbell, The Hero with a Thousand Faces, Apotheosis,
302:On that spring day in the park I saw a young woman who attracted me. She was tall and slender, elegantly dressed, and had an intelligent and boyish face. I liked her at once. She was my type and began to fill my imagination. She probably was not much older than I but seemed far more mature, well-defined, a full-grown woman, but with a touch of exuberance and boyishness in her face, and this was what I liked above all .

   I had never managed to approach a girl with whom I had fallen in love, nor did I manage in this case. But the impression she made on me was deeper than any previous one had been and the infatuation had a profound influence on my life.

   Suddenly a new image had risen up before me, a lofty and cherished image. And no need, no urge was as deep or as fervent within me as the craving to worship and admire. I gave her the name Beatrice, for, even though I had not read Dante, I knew about Beatrice from an English painting of which I owned a reproduction. It showed a young pre-Raphaelite woman, long-limbed and slender, with long head and etherealized hands and features. My beautiful young woman did not quite resemble her, even though she, too, revealed that slender and boyish figure which I loved, and something of the ethereal, soulful quality of her face.

   Although I never addressed a single word to Beatrice, she exerted a profound influence on me at that time. She raised her image before me, she gave me access to a holy shrine, she transformed me into a worshiper in a temple.

   From one day to the next I stayed clear of all bars and nocturnal exploits. I could be alone with myself again and enjoyed reading and going for long walks.

   My sudden conversion drew a good deal of mockery in its wake. But now I had something I loved and venerated, I had an ideal again, life was rich with intimations of mystery and a feeling of dawn that made me immune to all taunts. I had come home again to myself, even if only as the slave and servant of a cherished image.

   I find it difficult to think back to that time without a certain fondness. Once more I was trying most strenuously to construct an intimate "world of light" for myself out of the shambles of a period of devastation; once more I sacrificed everything within me to the aim of banishing darkness and evil from myself. And, furthermore, this present "world of light" was to some extent my own creation; it was no longer an escape, no crawling back to -nether and the safety of irresponsibility; it was a new duty, one I had invented and desired on my own, with responsibility and self-control. My sexuality, a torment from which I was in constant flight, was to be transfigured nto spirituality and devotion by this holy fire. Everything :brk and hateful was to be banished, there were to be no more tortured nights, no excitement before lascivious picures, no eavesdropping at forbidden doors, no lust. In place of all this I raised my altar to the image of Beatrice, :.. and by consecrating myself to her I consecrated myself to the spirit and to the gods, sacrificing that part of life which I withdrew from the forces of darkness to those of light. My goal was not joy but purity, not happiness but beauty, and spirituality.

   This cult of Beatrice completely changed my life.

   ~ Hermann Hesse, Demian,
303:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."

But in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end.

This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,
304::::
   As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,
305:Of course we do." Dresden's voice was cutting. "But you're thinking too small. Building humanity's greatest empire is like building the world's largest anthill. Insignificant. There is a civilization out there that built the protomolecule and hurled it at us over two billion years ago. They were already gods at that point. What have they become since then? With another two billion years to advance?"
With a growing dread, Holden listened to Dresden speak. This speech had the air of something spoken before. Perhaps many times. And it had worked. It had convinced powerful people. It was why Protogen had stealth ships from the Earth shipyards and seemingly limitless behind-the-scenes support.
"We have a terrifying amount of catching up to do, gentlemen," Dresden was saying. "But fortunately we have the tool of our enemy to use in doing it."
"Catching up?" a soldier to Holden's left said. Dresden nodded at the man and smiled.
"The protomolecule can alter the host organism at the molecular level; it can create genetic change on the fly. Not just DNA, but any stable replicatoR But it is only a machine. It doesn't think. It follows instructions. If we learn how to alter that programming, then we become the architects of that change."
Holden interrupted. "If it was supposed to wipe out life on Earth and replace it with whatever the protomolecule's creators wanted, why turn it loose?"
"Excellent question," Dresden said, holding up one finger like a college professor about to deliver a lecture. "The protomolecule doesn't come with a user's manual. In fact, we've never before been able to actually watch it carry out its program. The molecule requires significant mass before it develops enough processing power to fulfill its directives. Whatever they are."
Dresden pointed at the screens covered with data around them.
"We are going to watch it at work. See what it intends to do. How it goes about doing it. And, hopefully, learn how to change that program in the process."
"You could do that with a vat of bacteria," Holden said.
"I'm not interested in remaking bacteria," Dresden said.
"You're fucking insane," Amos said, and took another step toward Dresden. Holden put a hand on the big mechanic's shoulder.
"So," Holden said. "You figure out how the bug works, and then what?"
"Then everything. Belters who can work outside a ship without wearing a suit. Humans capable of sleeping for hundreds of years at a time flying colony ships to the stars. No longer being bound to the millions of years of evolution inside one atmosphere of pressure at one g, slaves to oxygen and water. We decide what we want to be, and we reprogram ourselves to be that. That's what the protomolecule gives us."

Dresden had stood back up as he'd delivered this speech, his face shining with the zeal of a prophet.
"What we are doing is the best and only hope of humanity's survival. When we go out there, we will be facing gods."
"And if we don't go out?" Fred asked. He sounded thoughtful.
"They've already fired a doomsday weapon at us once," Dresden said.
The room was silent for a moment. Holden felt his certainty slip. He hated everything about Dresden's argument, but he couldn't quite see his way past it. He knew in his bones that something about it was dead wrong, but he couldn't find the words. Naomi's voice startled him.
"Did it convince them?" she asked.
"Excuse me?" Dresden said.
"The scientists. The technicians. Everyone you needed to make it happen. They actually had to do this. They had to watch the video of people dying all over Eros. They had to design those radioactive murder chambers. So unless you managed to round up every serial killer in the solar system and send them through a postgraduate program, how did you do this?"
"We modified our science team to remove ethical restraints."
Half a dozen clues clicked into place in Holden's head. ~ James S A Corey, Leviathan Wakes,
306:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.

There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended towards breadths immeasurable;
It hoped to soar into the Ineffable's reign:
A hundred levels raised it to the Unknown.
So it towered up to heights intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world;
Mounting into great voiceless stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out of our long self-loss in Nature's deeps;
Planted on earth it holds in it all realms:
It is a brief compendium of the Vast.
This was the single stair to being's goal.
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To think and feel and to react to joy;
It models in us our diviner parts,
Lifts mortal mind into a greater air,
Makes yearn this life of flesh to intangible aims,
Links the body's death with immortality's call:
Out of the swoon of the Inconscience
It labours towards a superconscient Light.
If earth were all and this were not in her,
Thought could not be nor life-delight's response:
Only material forms could then be her guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;

It calls out of our dense mortality
The conscious spirit nursed in Matter's house.
The living symbol of these conscious planes,
Its influences and godheads of the unseen,
Its unthought logic of Reality's acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These grades had marked her giant downward plunge,
The wide and prone leap of a godhead's fall.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The many-patterned ground of all we are.
An idol of self is our mortality.
Our earth is a fragment and a residue;
Her power is packed with the stuff of greater worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,
307:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.

What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'

I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.

The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.

Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series, 1,
308:A God's Labour
I have gathered my dreams in a silver air
   Between the gold and the blue
And wrapped them softly and left them there,
   My jewelled dreams of you.

I had hoped to build a rainbow bridge
   Marrying the soil to the sky
And sow in this dancing planet midge
   The moods of infinity.

But too bright were our heavens, too far away,
   Too frail their ethereal stuff;
Too splendid and sudden our light could not stay;
   The roots were not deep enough.

He who would bring the heavens here
   Must descend himself into clay
And the burden of earthly nature bear
   And tread the dolorous way.

Coercing my godhead I have come down
   Here on the sordid earth,
Ignorant, labouring, human grown
   Twixt the gates of death and birth.

I have been digging deep and long
   Mid a horror of filth and mire
A bed for the golden river's song,
   A home for the deathless fire.

I have laboured and suffered in Matter's night
   To bring the fire to man;
But the hate of hell and human spite
   Are my meed since the world began.

For man's mind is the dupe of his animal self;
   Hoping its lusts to win,
He harbours within him a grisly Elf
   Enamoured of sorrow and sin.

The grey Elf shudders from heaven's flame
   And from all things glad and pure;
Only by pleasure and passion and pain
   His drama can endure.

All around is darkness and strife;
   For the lamps that men call suns
Are but halfway gleams on this stumbling life
   Cast by the Undying Ones.

Man lights his little torches of hope
   That lead to a failing edge;
A fragment of Truth is his widest scope,
   An inn his pilgrimage.

The Truth of truths men fear and deny,
   The Light of lights they refuse;
To ignorant gods they lift their cry
   Or a demon altar choose.

All that was found must again be sought,
   Each enemy slain revives,
Each battle for ever is fought and refought
   Through vistas of fruitless lives.

My gaping wounds are a thousand and one
   And the Titan kings assail,
But I dare not rest till my task is done
   And wrought the eternal will.

How they mock and sneer, both devils and men!
   "Thy hope is Chimera's head
Painting the sky with its fiery stain;
   Thou shalt fall and thy work lie dead.

"Who art thou that babblest of heavenly ease
   And joy and golden room
To us who are waifs on inconscient seas
   And bound to life's iron doom?

"This earth is ours, a field of Night
   For our petty flickering fires.
How shall it brook the sacred Light
   Or suffer a god's desires?

"Come, let us slay him and end his course!
   Then shall our hearts have release
From the burden and call of his glory and force
   And the curb of his wide white peace."

But the god is there in my mortal breast
   Who wrestles with error and fate
And tramples a road through mire and waste
   For the nameless Immaculate.

A voice cried, "Go where none have gone!
   Dig deeper, deeper yet
Till thou reach the grim foundation stone
   And knock at the keyless gate."

I saw that a falsehood was planted deep
   At the very root of things
Where the grey Sphinx guards God's riddle sleep
   On the Dragon's outspread wings.

I left the surface gauds of mind
   And life's unsatisfied seas
And plunged through the body's alleys blind
   To the nether mysteries.

I have delved through the dumb Earth's dreadful heart
   And heard her black mass' bell.
I have seen the source whence her agonies part
   And the inner reason of hell.

Above me the dragon murmurs moan
   And the goblin voices flit;
I have pierced the Void where Thought was born,
   I have walked in the bottomless pit.

On a desperate stair my feet have trod
   Armoured with boundless peace,
Bringing the fires of the splendour of God
   Into the human abyss.

He who I am was with me still;
   All veils are breaking now.
I have heard His voice and borne His will
   On my vast untroubled brow.

The gulf twixt the depths and the heights is bridged
   And the golden waters pour
Down the sapphire mountain rainbow-ridged
   And glimmer from shore to shore.

Heaven's fire is lit in the breast of the earth
   And the undying suns here burn;
Through a wonder cleft in the bounds of birth
   The incarnate spirits yearn

Like flames to the kingdoms of Truth and Bliss:
   Down a gold-red stairway wend
The radiant children of Paradise
   Clarioning darkness' end.

A little more and the new life's doors
   Shall be carved in silver light
With its aureate roof and mosaic floors
   In a great world bare and bright.

I shall leave my dreams in their argent air,
   For in a raiment of gold and blue
There shall move on the earth embodied and fair
   The living truth of you.
   ~ Sri Aurobindo, Collected Poems, A God's Labour, 534,
309:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
310:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
311:[The Gods and Their Worlds]

   [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same.

   This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds.

   There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth.

   All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete.

   One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is.

   Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence.

   But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it.

   When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation.

   Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being!

   I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised.

   Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness!

   These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects.

   In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism.

   If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality.

   If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958

   ~ The Mother, Words Of The Mother III, 355
,
312:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
313:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],

*** WISDOM TROVE ***

1:The gods favor the bold. ~ ovid, @wisdomtrove
2:Even the gods love jokes. ~ plato, @wisdomtrove
3:Leave the rest to the gods. ~ horace, @wisdomtrove
4:The gods have their own laws. ~ ovid, @wisdomtrove
5:The gods have their own rules. ~ ovid, @wisdomtrove
6:What are men? Mortal gods. ~ heraclitus, @wisdomtrove
7:What are gods? Immortal men. ~ heraclitus, @wisdomtrove
8:Ask the gods nothing excessive. ~ aeschylus, @wisdomtrove
9:The gods behold all righteous actions. ~ ovid, @wisdomtrove
10:We are gods in the chrysalis. ~ dale-carnegie, @wisdomtrove
11:The deeds of men never escape the gods. ~ ovid, @wisdomtrove
12:The gods have become our diseases. ~ carl-jung, @wisdomtrove
13:We are gods in the chrysalis. ~ elbert-hubbard, @wisdomtrove
14:Fear first created the gods. ~ george-santayana, @wisdomtrove
15:Land of lost gods and godlike men. ~ lord-byron, @wisdomtrove
16:The gods help them who help themselves. ~ aesop, @wisdomtrove
17:The gods see the deeds of the righteous. ~ ovid, @wisdomtrove
18:The gods love those of ordered soul. ~ sophocles, @wisdomtrove
19:Man is greater than the gods. ~ swami-vivekananda, @wisdomtrove
20:Those whom the gods love grow young. ~ oscar-wilde, @wisdomtrove
21:Beauty- it was a favor bestowed by the gods. ~ ovid, @wisdomtrove
22:Take the goods the gods provide thee. ~ john-dryden, @wisdomtrove
23:Pray the gods do not envy your happiness! ~ euripedes, @wisdomtrove
24:Mankind led on by gods err all too easily. ~ euripedes, @wisdomtrove
25:Presents, believe me, seduce both men and gods. ~ ovid, @wisdomtrove
26:Slow but sure moves the might of the gods. ~ euripedes, @wisdomtrove
27:The worshiper is the father of the gods. ~ h-l-mencken, @wisdomtrove
28:If the gods do evil then they are not gods. ~ euripedes, @wisdomtrove
29:Whom the gods destroy, they first make mad. ~ euripedes, @wisdomtrove
30:Beware of absolutes. There are many gods. ~ d-h-lawrence, @wisdomtrove
31:Even the gods are moved by the voice of entreaty. ~ ovid, @wisdomtrove
32:Gods should not resemble men in their anger! ~ euripedes, @wisdomtrove
33:It is said that gifts persuade even the gods. ~ euripedes, @wisdomtrove
34:Coincidence is Gods way of staying anonymous. ~ zig-ziglar, @wisdomtrove
35:The gods' service is tolerable, man's intolerable. ~ plato, @wisdomtrove
36:To live without evil belongs only to the gods. ~ sophocles, @wisdomtrove
37:Let my heart be wise. It is the gods' best gift. ~ euripedes, @wisdomtrove
38:Of all the gods only death does not desire gifts. ~ aeschylus, @wisdomtrove
39:We have complicated every simple gift of the gods. ~ diogenes, @wisdomtrove
40:The gods are immortal men, and men are mortal gods. ~ heraclitus, @wisdomtrove
41:Serve God and live; serve these other gods and died. ~ billy-graham, @wisdomtrove
42:A Letter is a Joy of Earth - It is denied the Gods ~ emily-dickinson, @wisdomtrove
43:Mankind is poised midway between the gods and the beasts. ~ plotinus, @wisdomtrove
44:What are men? Mortal gods. What are gods? Immortal men. ~ heraclitus, @wisdomtrove
45:I wonder do the gods know what it feels like to be a man. ~ c-s-lewis, @wisdomtrove
46:The gods visit the sins of the fathers upon the children. ~ euripedes, @wisdomtrove
47:If there are none [gods], All our toil is without meaning. ~ euripedes, @wisdomtrove
48:Know we how many tomorrows the gods intend for our todays. ~ euripedes, @wisdomtrove
49:The Gods cannot help those who do not seize opportunities. ~ confucius, @wisdomtrove
50:The one place gods inarguably exist is in the human mind. ~ alan-moore, @wisdomtrove
51:I do not know whether there are gods, but there ought to be. ~ diogenes, @wisdomtrove
52:Mediocrity is not allowed to poets, either by the gods or men. ~ horace, @wisdomtrove
53:Respect the gods and the devils but keep them at a distance ~ confucius, @wisdomtrove
54:ye gods! what thick encircling darkness blinds the minds of men! ~ ovid, @wisdomtrove
55:It's useful that there should be Gods, so let's believe there are. ~ ovid, @wisdomtrove
56:We create gods and struggle with them, and they bless us. ~ hermann-hesse, @wisdomtrove
57:The friendship of a great man is a favor of the gods. ~ napoleon-bonaparte, @wisdomtrove
58:Who knows whether the gods will add tomorrow to the present hour? ~ horace, @wisdomtrove
59:There is as much confusion in the world of the gods as in ours. ~ euripedes, @wisdomtrove
60:The saying goes that the gods leave a town once it is captured. ~ aeschylus, @wisdomtrove
61:They tell me there are many gods, for god is in each of us. ~ brian-l-weiss, @wisdomtrove
62:Whom the Gods love die young no matter how long they live. ~ elbert-hubbard, @wisdomtrove
63:Much must he toil who serves the Immortal Gods. ~ henry-wadsworth-longfellow, @wisdomtrove
64:The gods plant reason in mankind, of all good gifts the highest. ~ sophocles, @wisdomtrove
65:Respect the gods, but have as little to do with them as possible. ~ confucius, @wisdomtrove
66:The gods are fond of the cryptic and dislike the evident. ~ elizabeth-gilbert, @wisdomtrove
67:When a man takes the road to destruction, the gods help him along. ~ aeschylus, @wisdomtrove
68:All the gods, all the heavens, all the hells, are within you. ~ joseph-campbell, @wisdomtrove
69:For by the will of the gods Fate hath held sway since ancient days. ~ aeschylus, @wisdomtrove
70:Men were not gods after all, but as human and as clumsy as girls. ~ e-m-forster, @wisdomtrove
71:To be famous when you are young is the fortune of the gods. ~ benjamin-disraeli, @wisdomtrove
72:When you come to Christ, you have to give up all the other gods. ~ billy-graham, @wisdomtrove
73:No man looks with love on deeds that to the high Gods hateful prove. ~ aeschylus, @wisdomtrove
74:The Cosmos was not made by gods but always was and is eternal fire. ~ heraclitus, @wisdomtrove
75:The gods bestowed on Max [Beerbohm] the gift of perpetual old age. ~ oscar-wilde, @wisdomtrove
76:If you don't know how to serve men, why worry about serving the gods? ~ confucius, @wisdomtrove
77:Kindness is an essential part of Gods work and ours here on earth. ~ billy-graham, @wisdomtrove
78:Who, except the gods, can live time through forever without any pain? ~ aeschylus, @wisdomtrove
79:I want to know all Gods thoughts; all the rest are just details. ~ albert-einstein, @wisdomtrove
80:Let us be silent, that we may hear the whispers of the gods. ~ ralph-waldo-emerson, @wisdomtrove
81:Ah! Do not judge the gods, young man, they have painful secrets. ~ jean-paul-sartre, @wisdomtrove
82:Disillusioned words like bullets bark as human gods aim for their mark. ~ bob-dylan, @wisdomtrove
83:Perfection belongs to the Gods; the most we can hope for is excellence. ~ carl-jung, @wisdomtrove
84:Truth is the beginning of every good to the gods, and of every good to man. ~ plato, @wisdomtrove
85:Were not the gods forms created like me and you, mortal, transient? ~ hermann-hesse, @wisdomtrove
86:Man suffers only because he takes seriously what the gods made for fun. ~ alan-watts, @wisdomtrove
87:Who apart from the gods is without pain for his whole lifetime's length? ~ aeschylus, @wisdomtrove
88:Heaven rewards the pious; those who cherish the gods Themselves are cherished. ~ ovid, @wisdomtrove
89:Neither gods nor men can foresee when an evil deed will bear its fruit. ~ bodhidharma, @wisdomtrove
90:It is vain to ask of the gods what man is capable of supplying for himself. ~ epicurus, @wisdomtrove
91:“All our scientific and philosophic ideals are altars to unknown gods.” ~ william-james, @wisdomtrove
92:Love is the joy of the good, the wonder of the wise, the amazement of the Gods. ~ plato, @wisdomtrove
93:Neither men, nor gods, nor booksellers' shelves permit ordinary poets to exist. ~ horace, @wisdomtrove
94:The ways of the gods are long, but in the end they are not without strength. ~ euripedes, @wisdomtrove
95:Friendship is the gift of the gods, and the most precious boon to man. ~ benjamin-disraeli, @wisdomtrove
96:We must believe in the gods no longer if injustice is to prevail over justice. ~ euripedes, @wisdomtrove
97:Only gods can safely risk perfection ... it's a dangerous thing for a man. ~ frank-herbert, @wisdomtrove
98:The day of the absolute is over, and we're in for the strange gods once more. ~ d-h-lawrence, @wisdomtrove
99:Mediocrity in poets has never been tolerated by either men, or gods, or booksellers. ~ horace, @wisdomtrove
100:Are the gods not just?' &
101:It is the privilege of the gods to want nothing, and of godlike men to want little. ~ diogenes, @wisdomtrove
102:Spartans, stoics, heroes, saints and gods use short and positive speech. ~ ralph-waldo-emerson, @wisdomtrove
103:I do not concern myself with gods and spirits either good or evil nor do I serve any. ~ lao-tzu, @wisdomtrove
104:It is convenient that there be gods, and, as it is convenient, let us believe there are. ~ ovid, @wisdomtrove
105:Christian - One who is willing to serve three Gods, but draws the line at one wife. ~ h-l-mencken, @wisdomtrove
106:It is not safe to despise what Love commands. He reigns supreme, and rules the mighty gods. ~ ovid, @wisdomtrove
107:Christ demands first place. There's no room on the throne of your heart for two gods. ~ billy-graham, @wisdomtrove
108:Know yourself and fit yourself to new fashions. For there is a new ruler among the gods. ~ aeschylus, @wisdomtrove
109:Put away your gods and come and worship ours, or we will kill you and your gods! ~ fyodor-dostoevsky, @wisdomtrove
110:Real are the dreams of gods, and soothly pass their pleasures in a long immortal dream. ~ john-keats, @wisdomtrove
111:Believe me, the gods spare the afflicted, and do not always oppress those who are unfortunate. ~ ovid, @wisdomtrove
112:If there are any gods whose chief concern is man, they can't be very important gods. ~ arthur-c-carke, @wisdomtrove
113:Once freedom lights its beacon in man's heart, the gods are powerless against him. ~ jean-paul-sartre, @wisdomtrove
114:Real are the dreams of Gods, and smoothly pass / Their pleasures in a long immortal dream. ~ john-keats, @wisdomtrove
115:Quos vilt perdere dementat' Whome the gods wish to destroy, they first drive made (Latin). ~ leo-tolstoy, @wisdomtrove
116:What men call gallantry, and gods adultery, is much more common where the climate's sultry. ~ lord-byron, @wisdomtrove
117:For the gods, though slow to see, see well, whenever a man casting aside worship turns folly. ~ sophocles, @wisdomtrove
118:There exists no separation between gods and men; one blends softly casual into the other. ~ frank-herbert, @wisdomtrove
119:Gifts, believe me, captivate both men and Gods, Jupiter himself was won over and appeased by gifts. ~ ovid, @wisdomtrove
120:It is folly for a man to pray to the gods for that which he has the power to obtain by himself. ~ epicurus, @wisdomtrove
121:When the anger of the gods is incurred, wealth or power only bring more devastating punishment. ~ euripedes, @wisdomtrove
122:Once liberty has exploded in the soul of a man, the gods can do nothing against that man. ~ jean-paul-sartre, @wisdomtrove
123:If men cease to believe that they will one day become gods then they will surely become worms. ~ henry-miller, @wisdomtrove
124:It is expedient that there should be gods, and, since it is expedient, let us believe that gods exist. ~ ovid, @wisdomtrove
125:Men have left GOD not for other gods, they say, but for no God; and this has never happened before. ~ t-s-eliot, @wisdomtrove
126:War is the father and king of all: some he has made gods, and some men; some slaves and some free. ~ heraclitus, @wisdomtrove
127:Most of us retain enough of the theological attitude to think that we are little gods. ~ oliver-wendell-holmes-jr, @wisdomtrove
128:Demons do not exist any more than gods do, being only the products of the psychic activity of man. ~ sigmund-freud, @wisdomtrove
129:It is said that men may not be the dreams of the god, but rather that the gods are the dreams of men. ~ carl-sagan, @wisdomtrove
130:You have to decide to servant the gods of materialism all around us or the true and the living God. ~ billy-graham, @wisdomtrove
131:As long as we are lucky we attribute it to our smartness; our bad luck we give the gods credit for. ~ josh-billings, @wisdomtrove
132:Is it the gods who set this fire in our hearts, or do we each make our fierce desire into a god? ~ ursula-k-le-guin, @wisdomtrove
133:There is one sure thing about the fall of gods: they do not fall a little; they crash and shatter. ~ john-steinbeck, @wisdomtrove
134:Man is certainly stark mad; he cannot make a worm and yet he will be making gods by dozens.    ~ michel-de-montaigne, @wisdomtrove
135:All gods are homemade, and it is we who pull their strings, and so, give them the power to pull ours. ~ aldous-huxley, @wisdomtrove
136:I ask of any God, of any gods, that if they give immortality, I hope to be granted oblivion also. ~ jorge-luis-borges, @wisdomtrove
137:The painful secret of gods and kings is that men are free, Aegistheus. You know it and they do not. ~ jean-paul-sartre, @wisdomtrove
138:There are no gods, no nations, no money and no human rights, except in our collective imagination. ~ yuval-noah-harari, @wisdomtrove
139:Eat and carouse with Bacchus, or munch dry bread with Jesus, but don't sit down without one of the gods. ~ d-h-lawrence, @wisdomtrove
140:Indulgent gods, grant me to sin once with impunity. That is sufficient. Let a second offence bear its punishment. ~ ovid, @wisdomtrove
141:They are not wise, then, who stand forth to buffet against Love; for Love rules the gods as he will, and me. ~ sophocles, @wisdomtrove
142:Ritual will always mean throwing away something: destroying our corn or wine upon the altar of our gods. ~ g-k-chesterton, @wisdomtrove
143:Why should we censure Othello when the Criterion Lover says, "Thou shalt have no other Gods before Me"? ~ emily-dickinson, @wisdomtrove
144:Gods suppressed become devils, and often it is these devils whom we first encounter when we turn inward. ~ joseph-campbell, @wisdomtrove
145:The Gods created certain kinds of beings to replenish our bodies; they are the trees and the plants and the seeds. ~ plato, @wisdomtrove
146:That fear first created the gods is perhaps as true as anything so brief could be on so great a subject. ~ george-santayana, @wisdomtrove
147:What is to be taught I learn; what is to be discovered I seek; what is to be prayed for I sought from the gods. ~ sophocles, @wisdomtrove
148:Is there anything more dangerous than dissatisfied and irresponsible gods who don’t know what they want? ~ yuval-noah-harari, @wisdomtrove
149:There is nothing to fear from gods, There is nothing to feel in death, Good can be attained, Evil can be endured. ~ epicurus, @wisdomtrove
150:Men create gods after their own image, not only with regard to their form, but with regard to their mode of life. ~ aristotle, @wisdomtrove
151:The superstitious man wishes he did not believe in gods, as the atheist does not, but fears to disbelieve in them. ~ plutarch, @wisdomtrove
152:History deals mainly with captains and kings, gods and prophets, exploiters and despoilers, not with useful men. ~ h-l-mencken, @wisdomtrove
153:When I say that you are Gods and Goddesses I mean that your possibility is infinite, your potentiality is infinite. ~ rajneesh, @wisdomtrove
154:In choosing your god, you choose your way of looking at the universe. There are plenty of Gods. Choose yours. ~ joseph-campbell, @wisdomtrove
155:The most interesting emerging religion is Dataism, which venerates neither gods nor man – it worships data. ~ yuval-noah-harari, @wisdomtrove
156:In order that a people may be free, it is necessary that the governed be sages, and those who govern, gods. ~ napoleon-bonaparte, @wisdomtrove
157:The ineffable joy of forgiving and being forgiven forms an ecstasy that might well arouse the envy of the gods. ~ elbert-hubbard, @wisdomtrove
158:The gods at will can shape a gladder strain, and from the lamentations at the graveside, a song of triumph may arise. ~ aeschylus, @wisdomtrove
159:Many who have learned from Hesiod the countless names of gods and monsters never understand that night and day are one ~ heraclitus, @wisdomtrove
160:Though Gods attributes are equal, yet his mercy is more attractive and pleasing in our eyes than his justice. ~ miguel-de-cervantes, @wisdomtrove
161:What is Death, so it be but glorious? &
162:Grateful for his mistakes, man should be the gods, because by overcoming the faults the stronger force is developed. ~ rudolf-steiner, @wisdomtrove
163:The gap between those who worship different gods is not so wide as the gap between those who worship and those who don't. ~ c-s-lewis, @wisdomtrove
164:A man's moral conscience is the curse he had to accept from the gods in order to gain from them the right to dream. ~ william-faulkner, @wisdomtrove
165:And this is the life of the Gods, and of Godlike men, a life without love of the world, a flight of the Alone to the Alone. ~ plotinus, @wisdomtrove
166:If a man loves the labour of his trade, apart from any question of success or fame, the gods have called him. ~ robert-louis-stevenson, @wisdomtrove
167:Forgive us as we forgive- we are offered forgiveness on no other terms. To refuse it is to refuse Gods mercy for ourselves. ~ c-s-lewis, @wisdomtrove
168:Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods. ~ confucius, @wisdomtrove
169:India has 2,000,000 gods and worships them all. In religion, all other countries are paupers; India is the only millionaire. ~ mark-twain, @wisdomtrove
170:Linnaeus and Cuvier have been my two gods, though in very different ways, but they were mere schoolboys to old Aristotle. ~ charles-darwin, @wisdomtrove
171:Venus is kind to creatures as young as we;We know not what we do, and while we're youngWe have the right to live and love like gods. ~ ovid, @wisdomtrove
172:When the gods know that a god hath fallen, With this kindly feeling They do encourage him&
173:If these town gods can't detect the thieves who steal from their own temples, it's hardly likely they'll tell me who stole my spade. ~ aesop, @wisdomtrove
174:Not all of life's roads are set fast, for a man may do this or a man may do that and not even the gods know the mind of a man. ~ leo-tolstoy, @wisdomtrove
175:Gods die with men who have conceived them. But the god-stuff roars eternally, like the sea, with too vast a sound to be heard. ~ d-h-lawrence, @wisdomtrove
176:Oh, if only you knew yourselves! You are souls; you are Gods. If ever I feel like blaspheming, it is when I call you man. ~ swami-vivekananda, @wisdomtrove
177:The poet was a fool who wanted no conflict among us, gods or people. Harmony needs low and high, as progeny needs man and woman. ~ heraclitus, @wisdomtrove
178:Only one accomplishment is beyond both the power and the mercy of the Gods. They cannot make the past as though it had never been. ~ aeschylus, @wisdomtrove
179:Before the gods that made the gods Had seen their sunrise pass, The White Horse of the White Horse Vale Was cut out of the grass. ~ g-k-chesterton, @wisdomtrove
180:In the elder days of art Builders wrought with greatest care Each minute and unseen part, For the Gods are everywhere ~ henry-wadsworth-longfellow, @wisdomtrove
181:There is nothing new about humanism. It is the yielding to Satan's first temptation of Adam and Eve: "Ye shall be as gods." (Gen. 3:5) ~ billy-graham, @wisdomtrove
182:She thought there were no Gods; no one was to blame; and so she evolved this atheist's religion of doing good for the sake of goodness. ~ virginia-woolf, @wisdomtrove
183:The only-begotten Son of God, wanting to make us sharers in His divinity, assumed our nature, so that He, made man, might make men gods. ~ denis-diderot, @wisdomtrove
184:If you want to make people believe in imaginary entities such as gods and nations, you should make them sacrifice something valuable. ~ yuval-noah-harari, @wisdomtrove
185:It is impossible to imagine the universe run by a wise, just and omnipotent God, but it is quite easy to imagine it run by a board of gods. ~ h-l-mencken, @wisdomtrove
186:The only-begotten Son of God, wanting to make us sharers in His divinity, assumed our nature, so that He, made man, might make men gods. ~ thomas-aquinas, @wisdomtrove
187:When an oath is taken ... the mind is more attentive; for it guards against two things, the reproach of friends and offence against the gods. ~ sophocles, @wisdomtrove
188:I talk about the gods, I am an atheist. But I am an artist too, and therefore a liar. Distrust everything I say. I am telling the truth. ~ ursula-k-le-guin, @wisdomtrove
189:They are enlightened who join in this play knowing it as play, for people suffer only because they take as serious what the gods made for fun. ~ alan-watts, @wisdomtrove
190:Just because you are seeing divine light, experiencing waves of bliss, or conversing with Gods and Goddesses is no reason to not know your zip code. ~ ram-das, @wisdomtrove
191:The realms of the gods and demons - heaven, purgatory, hell - are of the substance of dreams. Myth, in this view, is the dream of the world. ~ joseph-campbell, @wisdomtrove
192:If all the world be worth thy winning. / Think, oh think it worth enjoying: / Lovely Thaïs sits beside thee, / Take the good the gods provide thee. ~ john-dryden, @wisdomtrove
193:What do you gain in heaven? You become gods, drink nectar, and get rheumatism. There is less misery there than on earth, but also less truth. ~ swami-vivekananda, @wisdomtrove
194:There must, whether the gods see it or not, be something great in the mortal soul. For suffering, it seems, is infinite, and our capacity without limit. ~ c-s-lewis, @wisdomtrove
195:If you are going to try, go all the way or don't even start. If you follow it you will be alive with the gods. It is the only good fight there is. ~ charles-bukowski, @wisdomtrove
196:Do we, holding that the gods exist, deceive ourselves with insubstantial dreams and lies, while random careless chance and change alone control the world? ~ euripedes, @wisdomtrove
197:The gods have sent medicines for the venom of serpents, but there is no medicine for a bad woman. She is more noxious than the viper, or than fire itself. ~ euripedes, @wisdomtrove
198:Pray all the time, read all the scriptures in the world, and worship all the gods there are ... but unless you realize the Truth, there is no freedom. ~ swami-vivekananda, @wisdomtrove
199:What is the use of writing plays, what is the use of writing anything, if there is not a will which finally moulds chaos itself into a race of gods. ~ george-bernard-shaw, @wisdomtrove
200:Nothing, however, can be more arrogant, though nothing is commoner than to assume that of Gods there is only one, and of religions none but the speaker’s. ~ virginia-woolf, @wisdomtrove
201:Homer was wrong in saying, "Would that strife might pass away from among gods and men!" He did not see that he was praying for the destruction of the universe. ~ d-h-lawrence, @wisdomtrove
202:It is not good to want a thing too much. It sometimes drives the luck away. You must want it just enough, and you must be very tactful with Gods or the gods. ~ john-steinbeck, @wisdomtrove
203:Perhaps the gods are kind to us, by making life more disagreeable as we grow older. In the end death seems less intolerable than the manifold burdens we carry ~ sigmund-freud, @wisdomtrove
204:There is no happiness where there is no wisdom; No wisdom but in submission to the gods. Big words are always punished, And proud men in old age learn to be wise. ~ sophocles, @wisdomtrove
205:Always remember that renunciation is the root idea. Unless one is initiated into this idea, not even Brahma and the World - gods have the power to attain Mukti ~ swami-vivekananda, @wisdomtrove
206:The Gods occupy the loftiest regions, men the lowest, the demons the middle region... They have immortality of body, but passions of the mind in common with men. ~ saint-augustine, @wisdomtrove
207:My atheism, like that of Spinoza, is true piety towards the universe and denies only gods fashioned by men in their own image, to be servants of their human interests. ~ george-santayana, @wisdomtrove
208:To give oneself ernestly to securing righteousness and justice among the people, and while respecting the gods and demons, to keep aloof from them, that may be called wisdom. ~ confucius, @wisdomtrove
209:Greece is the home of the gods; they may have died but their presence still makes itself felt. The gods were of human proportion: they were created out of the human spirit. ~ henry-miller, @wisdomtrove
210:Gods are called many by the error of some who worshipped many deities, thinking as they did the planets and other stars were gods, and also the separate parts of the world. ~ denis-diderot, @wisdomtrove
211:Gods are called many by the error of some who worshipped many deities, thinking as they did the planets and other stars were gods, and also the separate parts of the world. ~ thomas-aquinas, @wisdomtrove
212:The change which the writing wrought in me (and of which I did not write) was only a beginning; only to prepare me for the gods' surgery. They used my own pen to probe my wound. ~ c-s-lewis, @wisdomtrove
213:Best of children, sisters arm-in-arm, we must bear what the gods give us to bear&
214:Live and let live, believe and let believe. &
215:A new generation dedicated more than the last to the fear of poverty and the worship of success; grown up to find all Gods dead, all wars fought, all faiths in man shaken... ~ f-scott-fitzgerald, @wisdomtrove
216:Every evildoer began by despising the Gods; and one not previously corrupt, taking to this contempt, even though in other respects not wholly bad, becomes an evildoer by the very fact. ~ plotinus, @wisdomtrove
217:A real artist may create his picture in a lonely desert... gods look over his shoulder; he creates in their company. What does he care whether or not anybody admires his picture? ~ rudolf-steiner, @wisdomtrove
218:The gods, (if gods to goodness are inclined If acts of mercy touch their heavenly mind), And, more than all the gods, your generous heart, Conscious of worth, requite its own desert! ~ john-dryden, @wisdomtrove
219:The three major mother gods of the Eastern populations seemed to be generating and destroying entities at the same time; both goddesses of life and fertility as well as goddesses of death. ~ sigmund-freud, @wisdomtrove
220:The world, an entity out of everything, was created by none of the gods or men, but was, is and will be eternally living fire, regularly becoming ignited and reg- ularly becoming extinguished. ~ heraclitus, @wisdomtrove
221:Naturally, since [the Sumerians] didn't know what caused the flood anymore than we do, they blamed the gods. (That's the advantage of religion. You're never short an explanation for anything.) ~ isaac-asimov, @wisdomtrove
222:The attempt is to kill the false "I", so that the real "I", the Lord, will reign. "I the Lord thy God am a jealous God. Thou shalt have no other gods before me," say the Hebrew scriptures. ~ swami-vivekananda, @wisdomtrove
223:We were romantics. We didn't just read poetry. We let it drip from our tongues like honey. Spirits soared. Women swooned, and gods were created, gentlemen. Not a bad way to spend an evening, eh? ~ robin-williams, @wisdomtrove
224:No natural feelings are high or low, holy or unholy, in themselves. They are all holy when God's hand is on the rein. They all go bad when they set up on their own and make themselves into false gods. ~ c-s-lewis, @wisdomtrove
225:Why assume so glibly that the God who presumably created the universe is still running it? It is certainly conceivable that He may have finished it and then turned it over to lesser gods to operate. ~ h-l-mencken, @wisdomtrove
226:[Hermes addresses Prometheus :] To you, the clever and crafty, bitter beyond all bitterness, who has sinned against the gods in bestowing honors upon creatures of a day&
227:We've all been raised on television to believe that one day we'd all be millionaires, and movie gods, and rock stars. But we won't. And we're slowly learning that fact. And we're very, very pissed off. ~ chuck-palahniuk, @wisdomtrove
228:But humanity, in reality, is poised midway between gods and beasts, and inclines now to the one order, now to the other; some men grow like to the divine, others to the brute, the greater number stand neutral. ~ plotinus, @wisdomtrove
229:For every nation that lives peaceably, there will be many others to grow hard and push their arrogance to extremes; the gods attend to these things slowly. But they attend to those who put off God and turn to madness. ~ sophocles, @wisdomtrove
230:Self is not liberated. It was never bound. What gets liberated are the demons as well as gods of your mind. Set them free. You are sick of playing with the game. Be willing to not play the game. This takes huge resolve. ~ gangaji, @wisdomtrove
231:Of all the gods, Death only craves not gifts: Nor sacrifice, nor yet drink-offering poured Avails; no altars hath he, nor is soothed By hymns of praise. From him alone of all The powers of heaven Persuasion holds aloof. ~ aeschylus, @wisdomtrove
232:Give your heart to the trade you have learnt, and draw refreshment from it. Let the rest of your days be spent as one who has whole-heartedly committed his all to the gods and is thenceforth no man's master or slave. ~ marcus-aurelius, @wisdomtrove
233:Unfortunately, blind faith in these stories meant that human efforts frequently focused on increasing the glory of fictional entities such as gods and nations, instead of bettering the lives of real sentient beings. ~ yuval-noah-harari, @wisdomtrove
234:As those that pull down private houses adjoining to the temples of the gods, prop up such parts as are contiguous to them; so, in undermining bashfulness, due regard is to be had to adjacent modesty, good-nature and humanity. ~ plutarch, @wisdomtrove
235:Idolatry is committed, not merely by setting up false gods, but also by setting up false devils; by making men afraid of war or alcohol, or economic law, when they should be afraid of spiritual corruption and cowardice. ~ g-k-chesterton, @wisdomtrove
236:&
237:The gods should certainly be revered, but kept at a distance... . The way is not beyond man; he who creates a way outside of man cannot make it a true way. A good man is content with changing man, and that is enough for him. ~ confucius, @wisdomtrove
238:She saw the myriad gods, and beyond God his own ineffable eternity; she saw that there were ranges of life beyond our present life, ranges of mind beyond our present mind and above these she saw the splendors of the spirit. ~ sri-aurobindo, @wisdomtrove
239:Legends of prediction are common throughout the whole Household of Man. Gods speak, spirits speak, computers speak. Oracular ambiguity or statistical probability provides loopholes, and discrepancies are expunged by Faith. ~ ursula-k-le-guin, @wisdomtrove
240:If you would cure anger, do not feed it. Say to yourself: &
241:Many religions have attempted to make statues of their gods very large, and the idea, I suppose, is to make us feel small. But if that's their purpose, they can keep their paltry icons. We need only look up if we wish to feel small. ~ carl-sagan, @wisdomtrove
242:But for a moment Dirk had a sense of inifinite loss and sadness that somewhere among the frenzy of information noise that daily rattled the lives of men he thought he might have heard a few notes that denoted the movements of gods. ~ douglas-adams, @wisdomtrove
243:thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this for a truth: the thing thou seekest is already here, "here or nowhere," couldst thou only see. ~ thomas-carlyle, @wisdomtrove
244:If you're going to try, go all the way. There is no other feeling like that. You will be alone with the gods, and the nights will flame with fire. You will ride life straight to perfect laughter. It's the only good fight there is. ~ charles-bukowski, @wisdomtrove
245:No sane man can be happy, for to him life is real, and he sees what a fearful thing it is. Only the mad can be happy, and not many of those. The few that imagine themselves kings or gods are happy, the rest are no happier than the sane. ~ mark-twain, @wisdomtrove
246:John Galt is Prometheus who changed his mind. After centuries of being torn by vultures in payment for having brought to men the fire of the gods, he broke his chains—and he withdrew his fire—until the day when men withdraw their vultures. ~ ayn-rand, @wisdomtrove
247:Now as of old the gods give men all good things, excepting only those that are baneful and injurious and useless. These, now as of old, are not gifts of the gods: men stumble into them themselves because of their own blindness and folly. ~ democritus, @wisdomtrove
248:If the gods have the will to remove evil and cannot, then they are not all-powerful. If they are neither able nor willing, they are neither all-powerful or benevolent. If they are both able and willing to annihilate evil, why does it exist? ~ epicurus, @wisdomtrove
249:The animal has its happiness in the senses, the human beings in their intellect, and the gods in spiritual contemplation. It is only to the soul that has attained to this contemplative state that the world really becomes beautiful. ~ swami-vivekananda, @wisdomtrove
250:For the first time in the history of the world, Buddhism proclaimed a salvation which each individual could gain from him or herself, in this world, during this life, without any least reference to God, or to gods either great or small. ~ aldous-huxley, @wisdomtrove
251:Gods should be iridescent, like the rainbow in the storm. Man creates a God in his own image, and the gods grow old along with the men that made them... But the god-stuff roars eternally, like the sea, with too vast a sound to be heard. ~ d-h-lawrence, @wisdomtrove
252:none of these things exists outside the stories that people invent and tell one another. There are no gods in the universe, no nations, no money, no human rights, no laws and no justice outside the common imagination of human beings. ~ yuval-noah-harari, @wisdomtrove
253:Watchful are the Gods of all Hands with slaughter stained. The black Furies wait, and when a man Has grown by luck, not justice, great, With sudden overturn of chance They wear him to a shade, and, cast Down to perdition, who shall save him? ~ aeschylus, @wisdomtrove
254:To the Greeks, the supreme function of music was to "praise the gods and educate the youth". In Egypt... Initiatory music was heard only in Temple rites because it carried the vibratory rhythms of other worlds and of a life beyond the mortal. ~ plutarch, @wisdomtrove
255:It is a serious thing to live in a society of possible Gods and Goddesses. To remember that the dullest, and most uninteresting person you can talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship. ~ c-s-lewis, @wisdomtrove
256:The truth Has to be melted out of our stubborn lives By suffering. Nothing speaks the truth, Nothing tells us how things really are, Nothing forces us to know What we do not want to know Except pain. And this is how the gods declare their love. ~ aeschylus, @wisdomtrove
257:First, let us be Gods, and then help others to be Gods. "Be and make." Let this be our motto. Say not man is a sinner. Tell him that he is a God. Even if there were a devil, it would be our duty to remember God always, and not the devil. ~ swami-vivekananda, @wisdomtrove
258:Let it crumble! Let the rocks revile me and flowers wilt at my coming. Your whole universe is not enough to prove me wrong. You are the king of gods, king of stones and stars, king of the waves of the sea. But you are not the king of man. ~ jean-paul-sartre, @wisdomtrove
259:As a young man with most of my life ahead of me, I decided early to give my life to something eternal and absolute. Not to these little gods that are here today and gone tomorrow. But to God who is the same yesterday, today, and forever. ~ martin-luther-king, @wisdomtrove
260:But &
261:It is not the rich man you should properly call happy, but him who knows how to use with wisdom the blessings of the gods, to endure hard poverty, and who fears dishonor worse than death, and is not afraid to die for cherished friends or fatherland. ~ horace, @wisdomtrove
262:It’s not so much that nothing means anything but more that it keeps meaning nothing. there’s no release, just gurus and self- appointed gods and hucksters. the more people say, the less there is to say. even the best books are dry sawdust. ~ charles-bukowski, @wisdomtrove
263:Man's highest blessedness, In wisdom chiefly stands; And in the things that touch upon the Gods, &
264:Since boredom advances and boredom is the root of all evil, no wonder, then, that the world goes backwards, that evil spreads. This can be traced back to the very beginning of the world. The gods were bored; therefore they created human beings. ~ soren-kierkegaard, @wisdomtrove
265:Yet half the beast is the great god Pan, To laugh, as he sits by the river, Making a poet out of a man. The true gods sigh for the cost and the pain&
266:The ancient Poets animated all sensible objects with Gods or Geniuses, calling them by the names and adorning them with the properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged & numerous senses could perceive. ~ william-blake, @wisdomtrove
267:Until he [man] has become fully human, until he learns to conduct himself as a member of the earth, he will continue to create gods who will destroy him. The tragedy of Greece lies not in the destruction of a great culture but in the abortion of a great vision. ~ henry-miller, @wisdomtrove
268:We should not speak of one that prospers well As happy, till his life have run its course, And reached its goal. An evil spirit's gift In shortest time has oft laid low the state Of one full rich in great prosperity, When the change comes, and so the Gods appoint. ~ sophocles, @wisdomtrove
269:Boileau said that Kings, Gods and Heroes only were fit subjects for literature. The writer can only write about what he admires. Present-day kings aren't very inspiring, the gods are on a vacation and about the only heroes left are the scientists and the poor. ~ john-steinbeck, @wisdomtrove
270:If you have no love, do what you will - go after all the gods on earth, do all the social activities, try to reform the poor, the politics, write books, write poems - you are a dead human being. Without love your problems will increase, multiply endlessly. ~ jiddu-krishnamurti, @wisdomtrove
271:There are two Gods, there is the God that people generally believe in - a God who has to serve them. This God does not exist. But the God whom people forget - the God whom we all have to serve - exists, and is the prime cause of our existence and of all that we perceive. ~ leo-tolstoy, @wisdomtrove
272:Aegistheus, the kings have another secret... . Once liberty has exploded in the soul of a man, the Gods can do nothing against that man. It is a matter for men to handle amongst themselves, and it is up to other men and to them alone to let him flee or to destroy him. ~ jean-paul-sartre, @wisdomtrove
273:It is pathetic to observe how lowly the motives are that religion, even the highest, attributes to the deity... To be given the best morsel, to be remembered, to be praised, to be obeyed blindly and punctiliously - these have been thought points of honor with the gods. ~ george-santayana, @wisdomtrove
274:I have found that you have only to take that one step toward the gods, and they will then take ten steps toward you. That step, the heroic first step of the journey, is out of, or over the edge of, your boundaries, and it often must be taken before you know that you will. ~ joseph-campbell, @wisdomtrove
275:Infinite power of the spirit, brought to bear upon matter evolves material development, made to act upon thought evolves intellectuality, and made to act upon itself makes of man a God. First, let us be Gods, and then help other to be GOds. Be and Make. Let this be our motto. ~ swami-vivekananda, @wisdomtrove
276:Holiness consists in doing Gods will joyfully. Faithfulness makes saints. The spiritual life is a union with Jesus: the divine and the human giving themselves to each other. The only thing Jesus asks of us is to give ourselves to him, in total poverty and total self-forgetfulness. ~ mother-teresa, @wisdomtrove
277:The gods retain their threefold task: they must exorcize the terrors of nature, they must reconcile men to the cruelty of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them. ~ sigmund-freud, @wisdomtrove
278:Something you want badly enough can always be gained. No matter how fierce the enemy, how remote the beautiful lady, or how carefully guarded the treasure, there is always a means to the goal for the earnest seeker. The unseen help of the guardian gods of heaven and earth assure fulfillment. ~ dogen, @wisdomtrove
279:Men! She could not understand why so many women feared them. Hadn't the gods made them with the most vurnerable part of their guts hanging right out of their bodies, like a misplaced bit of bowel? Kick them there and they curled up like snails. Caress them there and their brains melted. ~ stephen-king, @wisdomtrove
280:I know men; and I tell you that Jesus Christ is not a man. Superficial minds see a resemblance between Christ and the founders of empires, and the gods of other religions. That resemblance does not exist. There is between Christianity and whatever other religions the distance of infinity. ~ napoleon-bonaparte, @wisdomtrove
281:The human condition is such that pain and effort are not just symptoms which can be removed without changing life itself; they are the modes in which life itself, together with the necessity to which it is bound, makes itself felt. For mortals, the easy life of the gods would be a lifeless life. ~ hannah-arendt, @wisdomtrove
282:One may come armoured, Invinsible. His will immobile meets the mobile hour. The world blows cannot bend this Victor Head. Calm and sure are his steps in the growing night. The goal recedes, he hurries not his pace. He asks from no help from the inferior Gods. His eyes are fixed on the immutable aim. ~ sri-aurobindo, @wisdomtrove
283:You'll see all other mortal sinners, the ones who flout the honor owed to gods or guests, or loving parents&
284:Long ago man formed an ideal conception of omnipotence and omniscience which he embodied in his gods. Whatever seemed unattainable to his desires - or forbidden to him - he attributed to these gods... Now he has himself approached very near to realizing this ideal, he has nearly become a god himself. ~ sigmund-freud, @wisdomtrove
285:Religions contradict one another-on small matters, such as whether we should put on a hat or take one off on entering a house of worship, or whether we should eat beef and eschew pork or the other way around, all the way to the most central issues, such as whether there are no gods, one God, or many gods. ~ carl-sagan, @wisdomtrove
286:religion is created by humans rather than by gods, and it is defined by its social function rather than by the existence of deities. Religion is anything that confers superhuman legitimacy on human social structures. It legitimises human norms and values by arguing that they reflect superhuman laws. ~ yuval-noah-harari, @wisdomtrove
287:Cease to brag to me of America, and its model institutions and constitutions. America, too, will have to strain its energies, crack its sinews, and all but break its heart, as the rest of us have had to do, in thousand-fold wrestle with the Pythons, and mud-demons, before it can become a babitation for the gods. ~ thomas-carlyle, @wisdomtrove
288:I sometimes wonder if the hand is not more sensitive to the beauties of sculpture than the eye. I should think the wonderful rhythmical flow of lines and curves could be more subtly felt than seen. Be this as it may, I know that I can feel the heart-throbs of the ancient Greeks in their marble gods and goddesses. ~ hellen-keller, @wisdomtrove
289:It was not to save a nation that Abraham went to sacrifice Isaac, nor to appease angry gods... Then why does Abraham do it? For God's sake... He does it for the sake of God because God demands proof of his faith... He was not justified by being virtuous, but by being an individual submitted to God in faith. ~ soren-kierkegaard, @wisdomtrove
290:The command "Be ye prfect" is not idealistic gas. Nor is it a command to do the impossible. He said (in the Bible) that we were "gods" and he is going to make good his words. He will make us into a god or goddess, a dazzling, radiant, immortal creature... a bright stainless mirror which reflects back to God perfectly. ~ c-s-lewis, @wisdomtrove
291:They will have time enough, in those endless aeons, to attempt all things, and to gather all knowledge... no Gods imagined by our minds have ever possessed the powers they will command... But for all that, they may envy us, basking in the bright afterglow of Creation; for we knew the Universe when it was young. ~ arthur-c-carke, @wisdomtrove
292:We do not want merely to see beauty... we want something else which can hardly be put into words- to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it. That is why we have peopled air and earth and water with gods and goddesses, and nymphs and elves. ~ c-s-lewis, @wisdomtrove
293:I'm not going to get involved in a debate with you. Just remember this: the gods give, and the gods take away. Even if you are not aware of having been granted what you posses, the gods remember what they gave you. They don't forget a thing. You should use the abilities you have been granted with the utmost care. ~ haruki-murakami, @wisdomtrove
294:It is easy enough to tell the poor to accept their poverty as Gods will when you yourself have warm clothes and plenty of food and medical care and a roof over your head and no worry about the rent. But if you want them to believe youtry to share some of their poverty and see if you can accept it as Gods will yourself! ~ thomas-merton, @wisdomtrove
295:I pray the gods some respite from the weary task of this long year's watch that lying on the Atreidae's roof on bended arm, dog- like, I have kept, marking the conclave of all night's stars, those potentates blazing in the heavens that bring winter and summer to mortal men, the constellations, when they wane, when they rise. ~ aeschylus, @wisdomtrove
296:I am made by a God: from that God I came perfect above all forms of life, adequate to my function, self-sufficing, lacking nothing: for I am the container of all, that is, of every plant and every animal, of all the Kinds of created things, and many Gods and nations of Spirit-Beings and lofty souls and men happy in their goodness. ~ plotinus, @wisdomtrove
297:And in that far distant day when the gods become wholly beautiful, or we at last are shown how beautiful they always were, this will happen more and more. For mortals, as you said, will become more and more jealous. And mother and wife and child and friend will all be in league to keep a soul from being united with the Divine Nature. ~ c-s-lewis, @wisdomtrove
298:We may give our human loves the unconditional allegiance which we owe only to God. They they become gods: then they become demons. Then they will destroy us, and also destroy themselves. For natural loves that are allowed to become gods do not remain loves. They are still called so, but can become in fact complicated forms of hatred. ~ c-s-lewis, @wisdomtrove
299:Faith, faith, faith in ourselves, faith, faith in God, this is the secret of greatness.If you have faith in all the three hundred and thirty millions of your mythological Gods, and in all the Gods which foreigners have now and again introduced into your midst, and still have no faith in yourselves, there is no salvation for you. ~ swami-vivekananda, @wisdomtrove
300:An irreligious man is not one who denies the gods of the majority, but one who applies to the gods the opinions of the majority. For what most men say about the gods are not ideas derived from sensation, but false opinions, according to which the greatest evils come to the wicked, and the greatest blessings come to the good from the gods. ~ epicurus, @wisdomtrove
301:Truth alone triumphs, not untruth. Through truth alone lies the way to Devayana (the way to the gods). Those who think that a little sugar - coating of untruth helps the spread of truth are mistaken and will find in the long run that a single drop of poison poisons the whole mass ... The man who is pure, and who dares, does all things. ~ swami-vivekananda, @wisdomtrove
302:Softly sweet, in Lydian measures, Soon he sooth'd his soul to pleasures. War, he sung, is toil and trouble; Honour but an empty bubble; Never ending, still beginning, Fighting still, and still destroying. If all the world be worth the winning, Think, oh think it worth enjoying: Lovely Thais sits beside thee, Take the good the gods provide thee. ~ john-dryden, @wisdomtrove
303:We want Shraddh√¢, we want faith in our own selves. Strength is life, weakness is death. &
304:I sit here drunk now. I am a series of small victories and large defeats and I am as amazed as any other that I have gotten from there to here without committing murder or being murdered; without having ended up in the madhouse. as I drink alone again tonight my soul despite all the past agony thanks all the gods who were not there for me then. ~ charles-bukowski, @wisdomtrove
305:I pray the gods will give me some relief and end this weary job. One long full year I've been lying here, on this rooftop, the palace of the sons of Atreus, resting on my arms, just like a dog. I've come to know the night sky, every star, the powers we see glittering in the sky, bringing winter and summer to us all, as the constellations rise and sink. ~ aeschylus, @wisdomtrove
306:I have a hundred times heard him say, that all ages and nations have represented their gods as wicked, in a constantly increasing progression; that mankind have gone on adding trait after trait till they reached the most perfect conception of wickedness which the human mind could devise, and have called this God, and prostrated themselves before it. ~ john-stuart-mill, @wisdomtrove
307:You may control a mad elephant; You may shut the mouth of the bear and the tiger; Ride the lion and play with the cobra; By alchemy you may learn your livelihood; You may wander through the universe incognito; Make vassals of the gods; be ever youthful; You may walk in water and live in fire; But control of the mind is better and more difficult. ~ paramahansa-yogananda, @wisdomtrove
308:Astrology is one of the intuitive methods like the I Ching, geomantics, and other divinatory procedures. It is based upon the synchronicity principle, meaningful coincidence. ... Astrology is a naively projected psychology in which the different attitudes and temperaments of man are represented as gods and identified with planets and zodiacal constellations. ~ carl-jung, @wisdomtrove
309:You are therefore able to run on this path, on which God is found above all vision, hearing, taste, touch, smell, speech, sense, rationality, and intellect. It is found as none of these, but rather above everything as God of gods and King of all kings. Indeed, the King of the world of the intellect is the King of kings and Lord of lords in the universe. ~ nicholas-of-cusa, @wisdomtrove
310:Could God exist if nobody else did? No. That’s why gods are very avid for worshipers. If there is nobody to worship them, there are no gods. There are as many gods as there are people thinking about God. In choosing your god, you choose your way of looking at the universe. There are plenty of Gods. Choose yours. The god you worship is the god you deserve. ~ joseph-campbell, @wisdomtrove
311:Now, brethren, this is one of our greatest faults in our Christian lives. We are allowing too many rivals of God. We actually have too many gods. We have too many irons in the fire. We have too much theology that we don't understand. We have too much churchly institutionalism. We have too much religion. Actually, I guess we just have too much of too much. ~ aiden-wilson-tozer, @wisdomtrove
312:The Greeks adored their gods by the simple compliment of kissing their hands; and the Romans were treated as atheists if they would not perform the same act when they entered a temple. This custom, however, as a religious ceremony declined with paganism,but was continued as a salutation by inferiors to their superiors, or as a token of esteem among friends. ~ benjamin-disraeli, @wisdomtrove
313:Life is a creative process, not a journey of discovery or a school of learning. You're not discovering yourself, but recreating yourself. So don't try and figure out who you are, but establish who you want to be. You create your reality every minute, probably without realizing it. You can be, do, and have whatever you can imagine. Didn't I say you were gods? ~ neale-donald-walsch, @wisdomtrove
314:The fact is there is nothing that you can trust; and that is a terrible fact, whether you like it or not. Psychologically there is nothing in the world, that you can put your faith, your trust, or your belief in. Neither your gods, nor your science can save you, can bring you psychological certainty; and you have to accept that you can trust in absolutely nothing. ~ jiddu-krishnamurti, @wisdomtrove
315:Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones.  ~ marcus-aurelius, @wisdomtrove
316:Here was a new generation, shouting the old cries, learning the old creeds, through a revery of long days and nights; destined finally to go out into that dirty gray turmoil to follow love and pride; a new generation dedicated more than the last to the fear of poverty and the worship of success; grown up to find all Gods dead, all wars fought, all faiths in man shaken. ~ f-scott-fitzgerald, @wisdomtrove
317:I do not pretend to be able to prove that there is no God. I equally cannot prove that Satan is a fiction. The Christian god may exist; so may the gods of Olympus, or of ancient Egypt, or of Babylon. But no one of these hypotheses is more probable than any other: they lie outside the region of even probable knowledge, and therefore there is no reason to consider any of them. ~ bertrand-russell, @wisdomtrove
318:Nature is what we know. We do not know the gods of religions. And nature is not kind, or merciful, or loving. If God made me - the fabled God of the three qualities of which I spoke: mercy, kindness, love - He also made the fish I catch and eat. And where do His mercy, kindness, and love for that fish come in? No; nature made us - nature did it all - not the gods of the religions. ~ thomas-edison, @wisdomtrove
319:People have various visions of gods and goddesses (in me) according to their own predilections. What I was before, I am now, and shall be hereafter. I am also whatever you or anybody may think I am……… why don't you look at it this way: the yearnings (of seekers after Truth) have brought about this body. All of you have wanted it and so you have found it. That is all you need to know. ~ anandamayi-ma, @wisdomtrove
320:To acknowledge our ancestors means we are aware that we did not make ourselves, that the line stretches all the way back, perhaps to God; or to Gods. We remember them because it is an easy thing to forget: that we are not the first to suffer, rebel, fight, love and die. The grace with which we embrace life, in spite of the pain, the sorrow, is always a measure of what has gone before. ~ alice-walker, @wisdomtrove
321:I have rarely read anything which has interested me more, though I have not read as yet more than a quarter of the book proper. From quotations which I had seen, I had a high notion of Aristotle's merits, but I had not the most remote notion what a wonderful man he was. Linnaeus and Cuvier have been my two gods, though in very different ways, but they were mere schoolboys to old Aristotle. ~ charles-darwin, @wisdomtrove
322:O sweet spontaneous earth how often have the doting fingers of prurient philosophers pinched and poked thee ,has the naughty thumb of science prodded thy    beauty   .how often have religions taken thee upon their scraggy knees squeezing and buffeting thee that thou mightest conceive gods   (but true to the incomparable couch of death thy rhythmic lover    thou answerest them only with spring) ~ e-e-cummings, @wisdomtrove
323:Man is never honestly the fatalist, nor even the stoic. He fights his fate, often desperately. He is forever entering bold exceptions to the rulings of the bench of gods. This fighting, no doubt, makes for human progress, for it favors the strong and the brave. It also makes for beauty, for lesser men try to escape from a hopeless and intolerable world by creating a more lovely one of their own. ~ h-l-mencken, @wisdomtrove
324:The gods were bored and so they created man. Adam was bored because he was alone, so Eve was created.  Thus boredom entered the world, and increased in proportion to the increase in population.  Adam was bored alone, then Adam and Eve were bored together; them Adam and Eve and Cain and Abel were bored en famille; then the population of the world increased, and the people were bored en masse. ~ soren-kierkegaard, @wisdomtrove
325:Sex and beauty are inseparable, like life and consciousness. And the intelligence which goes with sex and beauty, and arises out of sex and beauty, is intuition." "And they rock, and they rock, through the sensual ageless ages on the depths of the seven seas, and through the salt they reel with drunken delight and in the tropics tremble they with love and roll with massive, strong desire, like gods. ~ d-h-lawrence, @wisdomtrove
326:It is precisely that requirement of shared worship that has been the principal source of suffering for individual man and the human race since the beginning of history. In their efforts to impose universal worship, men have unsheathed their swords and killed one another. They have invented gods and challenged each other: "Discard your gods and worship mine or I will destroy both your gods and you!" ~ fyodor-dostoevsky, @wisdomtrove
327:Doth some one say that there be gods above? There are not; no, there are not. Let no fool, Led by the old false fable, thus deceive you. Look at the facts themselves, yielding my words, No undue credence: for I say that kings kill, rob, break oaths, lay cities waste by fraud, And doing thus are happier than those, Who live calm pious lives day after day. All divinity is built-up from our good and evil luck. ~ euripedes, @wisdomtrove
328:The Christian gospel is a message of freedom through grace and we must stand fast in the liberty wherewith Christ has made us free. But what shall we do with our freedom? The Apostle Paul grieved that some of the believers of his day took advantage of their freedom and indulged the flesh in the name of Christian liberty. They threw off discipline, scorned obedience and made gods of their own bellies. ~ aiden-wilson-tozer, @wisdomtrove
329:Contemporary man is blind to the fact that, with all his rationality and efficiency, he is possessed by "powers" that are beyond his control. His gods and demons have not disappeared at all; they have merely got new names. They keep him on the run with restlessness, vague apprehensions, psychological complications, an insatiable need for pills, alcohol, tobacco, food - and, above all, a large array of neuroses. ~ carl-jung, @wisdomtrove
330:The Aztec gods and goddesses are, as far as we have known anything about them, an unlovely and unlovable lot. In their myths there is no grace or charm, no poetry. Only this perpetual grudge, grudge, grudging, one god grudging another, the gods grudging men their existence, and men grudging the animals. The goddess of love is goddess of dirt and prostitution, a dirt-eater, a horror, without a touch of tenderness. ~ d-h-lawrence, @wisdomtrove
331:It is evident, from their method of propagation, that a couple of cats, in fifty years, would stock a whole kingdom; and if that religious veneration were still paid them, it would, in twenty more, not only be easier in Egypt to find a god than a man, which Petronius says was the case in some parts of Italy; but the gods must at last entirely starve the men, and leave themselves neither priests nor votaries remaining. ~ david-hume, @wisdomtrove
332:The insight of polytheism is conducive to far-reaching religious tolerance. Since polytheists believe, on the one hand, in one supreme and completely disinterested power, and on the other hand in many partial and biased powers, there is no difficulty for the devotees of one god to accept the existence and efficacy of other gods. Polytheism is inherently open-minded, and rarely persecutes ‘heretics’ and ‘infidels’. ~ yuval-noah-harari, @wisdomtrove
333:The Romans called the Christians atheists. Why? Well, the Christians had a god of sorts, but it wasn't a real god. They didn't believe in the divinity of apotheosized emperors or Olympian gods. They had a peculiar, different kind of god. So it was very easy to call people who believed in a different kind of god atheists. And that general sense that an atheist is anybody who doesn't believe exactly as I do prevails in our own time. ~ carl-sagan, @wisdomtrove
334:When you once attribute effects to the will of a personal God, you have let in a lot of little gods and evils - then sprites, fairies, dryads, naiads, witches, ghosts and goblins, for your imagination is reeling, riotous, drunk, afloat on the flotsam of superstition. What you know then doesn't count.  You just believe, and the more your believe the more do you plume yourself that fear and faith are superior to science and seeing. ~ elbert-hubbard, @wisdomtrove
335:Mu