classes ::: power, elements in the yoga,
children :::
branches ::: Hope

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object:Hope
object:hope
class:power
class:elements in the yoga

see also :::

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Garden_of_Pomegranates_-_An_Outline_of_the_Qabalah
City_of_God
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essays_of_Schopenhauer
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Infinite_Library
Let_Me_Explain
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Process_and_Reality
Savitri
The_Art_of_Literature
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Future_of_Man
The_Golden_Bough
The_Heros_Journey
The_Imitation_of_Christ
The_Odyssey
The_Republic
The_Seals_of_Wisdom
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.fs_-_Hope
1.hs_-_The_Day_Of_Hope
1.jk_-_To_Hope
1.jr_-_If_continually_you_keep_your_hope
1.kbr_-_Hope_For_Him
1.kbr_-_Many_Hoped
1.kbr_-_Many_hoped
1.okym_-_14_-_The_Worldly_Hope_men_set_their_Hearts_upon
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Song._Hope
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.rb_-_Evelyn_Hope
1.sjc_-_Full_of_Hope_I_Climbed_the_Day

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
0.00a_-_Introduction
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_Letters_to_a_Sadhak
0.03_-_Letters_to_My_little_smile
0.04_-_Letters_to_a_Sadhak
0.05_-_Letters_to_a_Child
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_Symbol_Dawn
01.02_-_The_Issue
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Secret_Knowledge
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_Vivekananda
01.07_-_The_Bases_of_Social_Reconstruction
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
0.11_-_Letters_to_a_Sadhak
0.13_-_Letters_to_a_Student
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-04-04
0_1955-09-03
0_1956-05-02
0_1956-12-12
0_1957-10-17
0_1958-03-07
0_1958-10-17
0_1958-11-22
0_1958-12-24
0_1958-12-28
0_1959-01-14
0_1959-04-23
0_1959-05-28
0_1959-06-03
0_1959-06-07
0_1959-06-25
0_1960-01-31
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-09-20
0_1960-10-25
0_1960-11-15
0_1961-01-31
0_1961-02-11
0_1961-02-18
0_1961-03-04
0_1961-03-27
0_1961-04-15
0_1961-04-25
0_1961-06-02
0_1961-06-24
0_1961-07-28
0_1961-08-02
0_1961-10-15
0_1961-12-20
0_1962-01-24
0_1962-02-06
0_1962-03-06
0_1962-03-13
0_1962-04-03
0_1962-05-18
0_1962-05-22
0_1962-06-09
0_1962-06-12
0_1962-06-23
0_1962-06-27
0_1962-07-21
0_1962-08-31
0_1962-10-30
0_1962-11-03
0_1962-11-17
0_1962-11-20
0_1962-12-08
0_1962-12-19
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-04-22
0_1963-04-29
0_1963-05-11
0_1963-06-03
0_1963-06-15
0_1963-06-29
0_1963-07-10
0_1963-07-13
0_1963-07-20
0_1963-08-03
0_1963-08-21
0_1963-09-18
0_1963-12-31
0_1964-01-04
0_1964-01-18
0_1964-01-29
0_1964-01-31
0_1964-02-26
0_1964-03-04
0_1964-03-18
0_1964-05-14
0_1964-07-22
0_1964-08-14
0_1964-08-15
0_1964-08-22
0_1964-08-29
0_1964-09-16
0_1964-10-10
0_1964-10-24a
0_1964-10-30
0_1964-11-12
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-05-29
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-07-10
0_1965-07-14
0_1965-07-21
0_1965-09-11
0_1965-09-18
0_1965-09-25
0_1965-10-20
0_1966-01-14
0_1966-01-31
0_1966-02-26
0_1966-05-14
0_1966-05-28
0_1966-08-03
0_1966-08-06
0_1966-09-07
0_1966-09-17
0_1966-09-21
0_1966-09-30
0_1966-11-03
0_1966-11-09
0_1966-11-30
0_1967-02-15
0_1967-02-25
0_1967-03-15
0_1967-03-29
0_1967-04-03
0_1967-04-15
0_1967-05-03
0_1967-05-06
0_1967-05-24
0_1967-05-27
0_1967-06-03
0_1967-06-07
0_1967-06-17
0_1967-06-30
0_1967-07-22
0_1967-07-26
0_1967-08-26
0_1967-10-14
0_1967-10-21
0_1967-10-30
0_1967-11-04
0_1967-11-22
0_1968-01-12
0_1968-02-14
0_1968-02-28
0_1968-03-02
0_1968-06-15
0_1968-06-22
0_1968-07-24
0_1968-07-27
0_1968-08-28
0_1968-09-21
0_1968-10-05
0_1968-10-26
0_1968-12-25
0_1969-01-18
0_1969-02-08
0_1969-02-22
0_1969-03-12
0_1969-03-29
0_1969-04-16
0_1969-04-19
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-07-19
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-23
0_1969-09-20
0_1969-09-27
0_1969-10-01
0_1969-10-12
0_1969-10-18
0_1969-11-01
0_1969-11-08
0_1969-11-12
0_1969-11-19
0_1969-11-29
0_1969-12-13
0_1969-12-31
0_1970-01-17
0_1970-01-28
0_1970-02-07
0_1970-02-11
0_1970-02-28
0_1970-03-14
0_1970-03-25
0_1970-03-28
0_1970-07-22
0_1970-07-29
0_1970-08-01
0_1970-09-12
0_1970-09-30
0_1970-10-17
0_1970-11-07
0_1971-02-20
0_1971-03-06
0_1971-05-05
0_1971-05-08
0_1971-05-15
0_1971-05-19
0_1971-05-26
0_1971-08-18
0_1971-10-27
0_1971-11-13
0_1971-11-20
0_1971-11-27
0_1971-12-04
0_1971-12-22
0_1971-12-25
0_1972-01-22
0_1972-03-08
0_1972-03-11
0_1972-03-18
0_1972-03-29a
0_1972-04-05
0_1972-04-13
0_1972-07-29
0_1972-09-13
0_1972-10-18
0_1972-10-28
0_1973-01-10
0_1973-02-14
0_1973-02-18
0_1973-03-30
02.01_-_The_World-Stair
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
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_-_Rabindranath_and_Sri_Aurobindo
02.14_-_The_World-Soul
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.06_-_Here_or_Otherwhere
03.09_-_Buddhism_and_Hinduism
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.13_-_Dynamic_Fatalism
03.14_-_From_the_Known_to_the_Unknown?
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.04_-_The_Quest
04.09_-_Values_Higher_and_Lower
04.40_-_To_the_Heights-XL
04.47_-_To_the_Heights-XLVII
05.01_-_Man_and_the_Gods
05.03_-_Satyavan_and_Savitri
05.06_-_Physics_or_philosophy
05.06_-_The_Role_of_Evil
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.22_-_Success_and_its_Conditions
05.25_-_Sweet_Adversity
05.32_-_Yoga_as_Pragmatic_Power
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
06.08_-_The_Individual_and_the_Collective
06.18_-_Value_of_Gymnastics,_Mental_or_Other
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
08.04_-_Doing_for_Her_Sake
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.36_-_Buddha_and_Shankara
08.38_-_The_Value_of_Money
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
09.08_-_The_Modern_Taste
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.005_-_The_Table
10.07_-_The_Demon
1.007_-_The_Elevations
1.008_-_The_Spoils
1.00a_-_Introduction
1.00c_-_INTRODUCTION
1.00_-_INTRODUCTION
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
1.010_-_Jonah
1.011_-_Hud
10.11_-_Savitri
10.12_-_Awake_Mother
10.13_-_Go_Through
1.013_-_Thunder
1.015_-_The_Rock
1.017_-_The_Night_Journey
1.018_-_The_Cave
1.019_-_Mary
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_renunciation_of_the_world
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
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_Ego
1.01_-_The_First_Steps
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Offering
1.01_-_The_Science_of_Living
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.026_-_The_Poets
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_On_detachment
1.02_-_Prana
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
1.030_-_The_Romans
1.032_-_Prostration
10.36_-_Cling_to_Truth
1.039_-_Throngs
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
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_STUDY_(The_Exorcism)
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_Yama_and_Niyama
1.041_-_Detailed
1.045_-_Kneeling
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_Magic_and_Religion
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Relationship_with_the_Divine
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
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_Future_of_Man
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_THE_STUDY_(The_Compact)
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.05_-_AUERBACHS_CELLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
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_-_Problems_of_Modern_Psycho_therapy
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_Thought
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Greatness_of_the_Individual
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_On_mourning_which_causes_joy.
1.07_-_Past,_Present_and_Future
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
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_-_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_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
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
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.04_-_Philosophy
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.14_-_Our_Finest_Hour
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
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_Reason_as_Governor_of_Life
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.1.2_-_Commentary
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Love_The_Creator
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_On_despondency.
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_Postscript
1.14_-_The_Limits_of_Philosophical_Knowledge
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_The_Supramental_Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
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_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.03_-_Purity
1.2.07_-_Surrender
1.2.08_-_Faith
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
12.10_-_The_Sunlit_Path
1.2.11_-_Patience_and_Perseverance
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.240_-_1.300_Talks
1.240_-_Talks_2
1.2.4_-_Speech_and_Yoga
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_-_DUNGEON
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
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
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_-_The_Sevenfold_Chord_of_Being
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_-_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.
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
1.3.03_-_Quiet_and_Calm
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.
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.35_-_The_Tao_2
1.37_-_Death_-_Fear_-_Magical_Memory
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_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
14.02_-_Occult_Experiences
14.07_-_A_Review_of_Our_Ashram_Life
1.40_-_Coincidence
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_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.439
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
1.47_-_Lityerses
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
15.01_-_The_Mother,_Human_and_Divine
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_-_Types_of_Animal_Sacrament
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.60_-_Knack
1.63_-_Fear,_a_Bad_Astral_Vision
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Man
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
1.70_-_Morality_1
1.71_-_Morality_2
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.81_-_Method_of_Training
1913_02_05p
1913_02_08p
1914_01_01p
1914_01_05p
1914_01_29p
1914_02_12p
1914_03_12p
1914_03_24p
1914_03_25p
1914_03_30p
1914_04_07p
1914_04_20p
1914_04_23p
1914_05_09p
1914_07_22p
1914_10_10p
1915_11_02p
1916_12_07p
1916_12_30p
1917_03_31p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
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
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1931_11_24p
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
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
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
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
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-04-29
1953-05-13
1953-05-20
1953-05-27
1953-06-10
1953-07-22
1953-08-26
1953-09-09
1953-09-23
1953-10-28
1953-11-18
1953-12-30
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
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
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
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
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
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_-_...
1955-10-26_-_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
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
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
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
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
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
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
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-02-07_-_Individual_and_collective_meditation
1957-03-13_-_Our_best_friend
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-05-29_-_Progressive_transformation
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-05-21_-_Mental_honesty
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
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958_12_05
1960_03_02
1960_05_25
1960_06_22
1960_07_13
1961_05_20
1963_03_06
1969_09_14
1969_09_17
1970_01_04
1970_01_29
1970_02_18
1970_02_23
1970_03_09
1970_03_18
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_The_Buddhist
1.ac_-_The_Hermit
1.ac_-_The_Neophyte
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.at_-_Crossing_the_Bar
1.at_-_St._Agnes_Eve
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Polaris
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Beast_in_the_Cave
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_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
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_Martins_Beach
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_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
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_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Amalia
1.fs_-_Columbus
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Honor_To_Woman
1.fs_-_Hope
1.fs_-_Hymn_To_Joy
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Resignation
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Hostage
1.fs_-_The_Ideals
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Pilgrim
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Walk
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_Emma
1.fua_-_God_Speaks_to_David
1.fua_-_The_peacocks_excuse
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Not_Worth_The_Toil!
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Margin_Of_A_Stream
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
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_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_King_Stephen
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Hope
1.jlb_-_Daybreak
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Remorse_for_any_Death
1.jlb_-_That_One
1.jlb_-_Unknown_Street
1.jm_-_I_Have_forgotten
1.jm_-_The_Profound_Definitive_Meaning
1.jr_-_Any_Soul_That_Drank_The_Nectar
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_Seeking_the_Source
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_Who_Is_At_My_Door?
1.jwvg_-_A_Symbol
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_My_Goddess
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_Welcome_And_Farewell
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Hope_For_Him
1.kbr_-_Many_Hoped
1.kbr_-_Many_hoped
1.kbr_-_O_Friend
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Time_Before_Death
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Song_Of_The_Jade_Cup
1.lovecraft_-_Astrophobos
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_The_Garden
1.lovecraft_-_The_Poe-ets_Nightmare
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mb_-_The_Music
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.nmdv_-_He_is_the_One_in_many
1.okym_-_14_-_The_Worldly_Hope_men_set_their_Hearts_upon
1.pbs_-_A_Dialogue
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_Bereavement
1.pbs_-_Charles_The_First
1.pbs_-_Death
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_Despair
1.pbs_-_English_translationItalian
1.pbs_-_Epigram_IV_-_Circumstance
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragment_-_Home
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_--_Far,_Far_Away,_O_Ye
1.pbs_-_Lines_-_That_time_is_dead_for_ever,_child!
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Loves_Rose
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_On_Death
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
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_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Remembrance
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song._Hope
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_-_Political_Greatness
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_False_Laurel_And_The_True
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Past
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_Time_Long_Past
1.pbs_-_To_A_Skylark
1.pbs_-_To_Coleridge
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Italy
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To--_One_word_is_too_often_profaned
1.pbs_-_To_The_Lord_Chancellor
1.poe_-_A_Dream_Within_A_Dream
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_A_Paean
1.poe_-_Dreams
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Hymn
1.poe_-_Imitation
1.poe_-_Lenore
1.poe_-_Sancta_Maria
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Forest_Reverie
1.poe_-_The_Happiest_Day-The_Happiest_Hour
1.poe_-_The_Raven
1.poe_-_The_Village_Street
1.poe_-_To_--_(3)
1.poe_-_To_Helen_-_1848
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_One_In_Paradise
1.poe_-_Ulalume
1.rajh_-_Intimate_Hymn
1.rb_-_Abt_Vogler
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
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_-_De_Gustibus
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_In_A_Year
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Life_In_A_Love
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_My_Last_Duchess
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_-_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_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Italian_In_England
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Why_I_Am_a_Liberal
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmr_-_Elegy_IV
1.rmr_-_Narcissus
1.rmr_-_Sunset
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Wait
1.rt_-_At_The_Last_Watch
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Brink_Of_Eternity
1.rt_-_Death
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Hard_Times
1.rt_-_I_Am_Restless
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Lovers_Gifts_XL_-_A_Message_Came
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Maya
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_Paper_Boats
1.rt_-_Song_Unsung
1.rt_-_The_Beginning
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gift
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Waiting
1.rt_-_Waiting_For_The_Beloved
1.rwe_-_Character
1.rwe_-_Dmonic_Love
1.rwe_-_Gnothi_Seauton
1.rwe_-_In_Memoriam
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_Quatrains
1.rwe_-_Solution
1.rwe_-_Teach_Me_I_Am_Forgotten_By_The_Dead
1.rwe_-_The_Past
1.rwe_-_Threnody
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_The_Praises_of_God
1.sfa_-_The_Prayer_Before_the_Crucifix
1.shvb_-_O_ignis_Spiritus_Paracliti
1.sig_-_I_Sought_Thee_Daily
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.srd_-_Krishna_Awakes
1.srmd_-_The_universe
1.srm_-_The_Marital_Garland_of_Letters
1.sv_-_Song_of_the_Sanyasin
1.tm_-_A_Messenger_from_the_Horizon
1.wby_-_A_Dramatic_Poem
1.wby_-_All_Souls_Night
1.wby_-_Death
1.wby_-_Ego_Dominus_Tuus
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_Into_The_Twilight
1.wby_-_On_Woman
1.wby_-_The_Fisherman
1.wby_-_The_Hosting_Of_The_Sidhe
1.wby_-_The_Leaders_Of_The_Crowd
1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods
1.wby_-_The_Realists
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Travail_Of_Passion
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Withering_Of_The_Boughs
1.wby_-_To_Dorothy_Wellesley
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Who_Goes_With_Fergus?
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Broadway
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Old_Ireland
1.whitman_-_O_Star_Of_France
1.whitman_-_Passage_To_India
1.whitman_-_Song_of_Myself
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_To_The_Reader_At_Parting
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_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-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_A_Complaint
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_After-Thought
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_A_Morning_Exercise
1.ww_-_An_Evening_Walk
1.ww_-_Artegal_And_Elidure
1.ww_-_At_Applewaite,_Near_Keswick_1804
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_First_[Introduction-Childhood_and_School_Time]
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_-_Calais-_August_15,_1802
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_From_The_Italian_Of_Michael_Angelo
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_November_1813
1.ww_-_Nutting
1.ww_-_October,_1803
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Personal_Talk
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_September_1,_1802
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Stanzas
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
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_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Forsaken
1.ww_-_The_French_And_the_Spanish_Guerillas
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Idiot_Boy
1.ww_-_The_Longest_Day
1.ww_-_The_Martial_Courage_Of_A_Day_Is_Vain
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_To_A_Sexton
1.ww_-_To_a_Sky-Lark
1.ww_-_To_May
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Memory_Of_Raisley_Calvert
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Yarrow_Revisited
1.ww_-_Yew-Trees
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_War.
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Pyx
2.04_-_ADVICE_TO_ISHAN
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.05_-_Apotheosis
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Religion_of_Tomorrow
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_Works_Devotion_and_Knowledge
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
2.08_-_ALICE_IN_WONDERLAND
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_On_Sadhana
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.03_-_Man_and_Superman
2.10_-_THE_MASTER_AND_NARENDRA
2.11_-_The_Guru
2.11_-_THE_TOMB_SONG
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_On_Psychology
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.4.1_-_Teachers
2.1.4.3_-_Discipline
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
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_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
22.05_-_On_The_Brink(2)
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.2.3_-_Depression_and_Despondency
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Mantra_and_Japa
2.3.02_-_The_Supermind_or_Supramental
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
25.01_-_An_Italian_Stanza
3.00.1_-_Foreword
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.08_-_Poetry_and_Mantra
3.00_-_Introduction
30.14_-_Rabindranath_and_Modernism
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_Fear_of_God
3.01_-_Hymn_to_Matter
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Mysticism
3.02_-_On_Thought_-_Introduction
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_THE_MODERN_EARTH
3.04_-_LUNA
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Fool
3.06_-_Charity
3.06_-_Death
3.08_-_ON_APOSTATES
3.08_-_The_Mystery_of_Love
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Transformation_in_the_Integral_Yoga
31.06_-_Jagadish_Chandra_Bose
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
3.1.14_-_Vedantin.s_Prayer
3.1.15_-_Rebirth
3.11_-_Epilogue
3.11_-_Spells
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.01_-_On_Ideals
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
3.2.06_-_The_Adwaita_of_Shankaracharya
32.08_-_Fit_and_Unfit_(A_Letter)
32.10_-_A_Letter
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.13_-_My_Professors
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.11_-_Rebirth_and_Karma
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.05_-_Living_Matter
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_Difficulties
4.02_-_Humanity_in_Progress
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Mistakes
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.09_-_REGINA
4.0_-_NOTES_TO_ZARATHUSTRA
4.1.01_-_The_Intellect_and_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_THE_WELCOME
4.1.2_-_The_Difficulties_of_Human_Nature
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.1.4_-_Resistances,_Sufferings_and_Falls
4.16_-_The_Divine_Shakti
4.17_-_THE_AWAKENING
4.1_-_Jnana
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.5_-_Dealing_with_Depression_and_Despondency
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.42_-_Chapter_Two
5.01_-_EPILOGUE
5.01_-_Message
5.03_-_The_Divine_Body
5.04_-_THE_POLARITY_OF_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
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
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.02_-_The_Meditations_of_Mandavya
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.04_-_The_Plague_Athens
6.06_-_SELF-KNOWLEDGE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.04_-_The_Vital
7.08_-_Sincerity
7.09_-_Right_Judgement
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.5.61_-_Because_Thou_Art
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_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_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_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_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_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
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
DS4
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
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_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
Jaap_Sahib_Text_(Guru_Gobind_Singh)
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
Medea_-_A_Vergillian_Cento
Meno
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_11_15
r1912_12_04
r1913_01_25
r1913_01_31
r1913_07_06
r1913_12_01b
r1913_12_28
r1914_01_15
r1914_04_11
r1914_04_20
r1914_06_20
r1914_06_24
r1914_06_26
r1914_07_01
r1914_07_20
r1914_10_03
r1914_11_18
r1914_11_19
r1914_12_22
r1915_01_15
r1915_06_01
r1915_08_05
r1917_02_15
r1918_05_06
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_125-150
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_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_the_Prophet_Isaiah
The_Book_of_Wisdom
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
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_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_Luke
The_Gospel_According_to_Matthew
The_Hidden_Words_text
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_One_Who_Walks_Away
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

elements_in_the_yoga
power
SIMILAR TITLES
Arthur Schopenhauer
Essays of Schopenhauer
Hope

DEFINITIONS


TERMS STARTING WITH

Hope+C "language" A further evolution of {Hope+} with {continuation-based I/O}, {coroutines}, and {RFCs}. Hope+C was developed as part of the {Flagship} project at {Imperial College}. It has been implemented for {Sun-3s} with {Motorola} {FPUs}. See also {Massey Hope}, {Concurrent Massey Hope}. E-mail: John Darlington "jd@doc.ic.ac.uk". [What kind of RFCs?] (1999-06-23)

Hope+C ::: (language) A further evolution of Hope+ with continuation-based I/O, coroutines, and RFCs. Hope+C was developed as part of the Flagship project at Imperial College. It has been implemented for Sun-3s with Motorola FPUs.See also Massey Hope, Concurrent Massey Hope.E-mail: John Darlington .[What kind of RFCs?] (1999-06-23)

Hope "language" A {functional programming} language designed by R.M. Burstall, D.B. MacQueen and D.T. Sanella at {University of Edinburgh} in 1978. It is a large language supporting user-defined {prefix}, {infix} or {distfix} operators. Hope has {polymorphic} typing and allows {overloading} of operators which requires explicit type declarations. Hope has {lazy lists} and was the first language to use {call-by-pattern}. It has been ported to {Unix}, {Macintosh}, and {IBM PC}. See also {Hope+}, {Hope+C}, {Massey Hope}, {Concurrent Massey Hope}. {(ftp://brolga.cc.uq.oz.au/pub/hope)}. [R.M.Burstall, D.B.MacQueen, D.T.Sanella, "HOPE: An experimental applicative language", Proc. 1980 Lisp conf., Stanford, CA, p.136-143, Aug 1980]. ["A HOPE Tutorial", R. Bailey, BYTE Aug 1985, pp.235-258]. ["Functional Programming with Hope", R. Bailey, Ellis Horwood 1990]. (1992-11-27)

Hope ::: (language) A functional programming language designed by R.M. Burstall, D.B. MacQueen and D.T. Sanella at University of Edinburgh in 1978. It is a large type declarations. Hope has lazy lists and was the first language to use call-by-pattern.It has been ported to Unix, Macintosh, and IBM PC.See also Hope+, Hope+C, Massey Hope, Concurrent Massey Hope. .[R.M.Burstall, D.B.MacQueen, D.T.Sanella, HOPE: An experimental applicative language, Proc. 1980 Lisp conf., Stanford, CA, p.136-143, Aug 1980].[A HOPE Tutorial, R. Bailey, BYTE Aug 1985, pp.235-258].[Functional Programming with Hope, R. Bailey, Ellis Horwood 1990]. (1992-11-27)

Hope+ ::: (language, functional programming) An extension of Hope implemented in the Alvey Flagship project at Imperial College. Hope+ has vectors, real numbers, and file I/O, signal handling and interprocess communications. It has modules and separate compilation.See also Hope+C, Massey Hope, Concurrent Massey Hope.[Hope+, N. Perry, Imperial College, IC/FPR/LANG/2.5.1/7, 1988.] (1999-08-24)

Hope+ "language, functional programming" An extension of {Hope} implemented in the Alvey {Flagship} project at {Imperial College}. Hope+ has vectors, real numbers, best fit {pattern matching}, lazy data constructors, absolute {set abstractions} and {constraints}. It has a {continuation}-based I/O system with {referential transparency} and is capable of handling all common I/O tasks such as terminal and file I/O, {signal} handling and interprocess communications. It has {modules} and {separate compilation}. See also {Hope+C}, {Massey Hope}, {Concurrent Massey Hope}. ["Hope+", N. Perry, Imperial College, IC/FPR/LANG/2.5.1/7, 1988.] (1999-08-24)

Hope-Simpson Commission ::: British commission of inquiry established in 1930 to examine the recommendations of the Shaw Commission which investigated the causes which lead to the 1929 Western Wall riot. The commission concluded that there was a land shortage in British Mandatory Palestine, and called for a halt on Jewish immigration. The conclusions reached by the Hope-Simpson Commission later served as the basis for the Passfield White Paper of 1930.

hope and charity) depicted as angels by 15th-

hoped ::: imp. & p. p. --> of Hope

hopeful ::: a. --> Full of hope, or agreeable expectation; inclined to hope; expectant.
Having qualities which excite hope; affording promise of good or of success; as, a hopeful youth; a hopeful prospect.


hopeite ::: n. --> A hydrous phosphate of zinc in transparent prismatic crystals.

hopeless ::: a. --> Destitute of hope; having no expectation of good; despairing.
Giving no ground of hope; promising nothing desirable; desperate; as, a hopeless cause.
Unhoped for; despaired of.


hopeless

hope ::: n. --> A sloping plain between mountain ridges.
A small bay; an inlet; a haven.
A desire of some good, accompanied with an expectation of obtaining it, or a belief that it is obtainable; an expectation of something which is thought to be desirable; confidence; pleasing expectancy.
One who, or that which, gives hope, furnishes ground of expectation, or promises desired good.


hoper ::: n. --> One who hopes.

hope

hopest


TERMS ANYWHERE

1,500 years) he “hopes to return to the 7th

1. Emitting rays of light; bright; shining. 2. Bright with joy, hope, etc. 3. Radiating or as if radiating light; brilliant; shining; filled with light.

(2) If compared with an object, its correlative will be objectively: e.g. God is said to be the hope of a just man not formally but objectively i.e. God is not the hope of man, but the object of that hope.

(6) a proposition negating the sincerity, rectitude, or existence of motives of human conduct other than selfish or at least negating their significance in human affairs, or a proposition expressing lack of confidence in the worth or hope of success of any one or all of man's enterprises (cynicism), or an attitude, belief, postulate, assumption, assertion, or tendency favoring such propositions, or moroseness, surliness, or pessimism growing out of cynicism or any of the aforesaid attitudes, beliefs, etc. Confusion of cynicism with other conceptions of scepticism may result in great misunderstanding and harm. See Pyrrhonism, agnosticism. -- M.T.K.

abate ::: v. t. --> To beat down; to overthrow.
To bring down or reduce from a higher to a lower state, number, or degree; to lessen; to diminish; to contract; to moderate; to cut short; as, to abate a demand; to abate pride, zeal, hope.
To deduct; to omit; as, to abate something from a price.
To blunt.
To reduce in estimation; to deprive.
To bring entirely down or put an end to; to do away with;


abject ::: a. --> Cast down; low-lying.
Sunk to a law condition; down in spirit or hope; degraded; servile; groveling; despicable; as, abject posture, fortune, thoughts.
To cast off or down; hence, to abase; to degrade; to lower; to debase. ::: n.


abject ::: utterly hopeless, miserable, humiliating, or wretched.

(a) By many writers the term covers the view that God has no immediate relation with the world, God indeed is responsible for the world but for reasons unknown or conjectured God has no commerce with it; accordingly, the supplications and hopes of men are illusory and fruitless. This doctrine is sometimes referred to as the "absentee landlord" view. Thomas Hardy's famous poem "God Forgotten" is an illustration. Deism, it is clear, is a form of theism,

abysmal ::: 1. Of, pertaining to, or resembling an abyss; fathomless; deep-sunken. 2. Extremely or hopelessly bad or severe.

AlayavijNAna. (T. kun gzhi rnam par shes pa; C. alaiyeshi/zangshi; J. arayashiki/zoshiki; K. aroeyasik/changsik 阿賴耶識/藏識). In Sanskrit, "storehouse consciousness" or "foundational consciousness"; the eighth of the eight types of consciousness (VIJNANA) posited in the YOGACARA school. All forms of Buddhist thought must be able to uphold (1) the principle of the cause and effect of actions (KARMAN), the structure of SAMSARA, and the process of liberation (VIMOKsA) from it, while also upholding (2) the fundamental doctrines of impermanence (ANITYA) and the lack of a perduring self (ANATMAN). The most famous and comprehensive solution to the range of problems created by these apparently contradictory elements is the AlayavijNAna, often translated as the "storehouse consciousness." This doctrinal concept derives in India from the YOGACARA school, especially from ASAnGA and VASUBANDHU and their commentators. Whereas other schools of Buddhist thought posit six consciousnesses (vijNAna), in the YogAcAra system there are eight, adding the afflicted mind (KLIstAMANAS) and the AlayavijNAna. It appears that once the SarvAstivAda's school's eponymous doctrine of the existence of dharmas in the past, present, and future was rejected by most other schools of Buddhism, some doctrinal solution was required to provide continuity between past and future, including past and future lifetimes. The alAyavijNAna provides that solution as a foundational form of consciousness, itself ethically neutral, where all the seeds (BIJA) of all deeds done in the past reside, and from which they fructify in the form of experience. Thus, the AlayavijNAna is said to pervade the entire body during life, to withdraw from the body at the time of death (with the extremities becoming cold as it slowly exits), and to carry the complete karmic record to the next rebirth destiny. Among the many doctrinal problems that the presence of the AlayavijNAna is meant to solve, it appears that one of its earliest references is in the context not of rebirth but in that of the NIRODHASAMAPATTI, or "trance of cessation," where all conscious activity, that is, all CITTA and CAITTA, cease. Although the meditator may appear as if dead during that trance, consciousness is able to be reactivated because the AlayavijNAna remains present throughout, with the seeds of future experience lying dormant in it, available to bear fruit when the person arises from meditation. The AlayavijNAna thus provides continuity from moment to moment within a given lifetime and from lifetime to lifetime, all providing the link between an action performed in the past and its effect experienced in the present, despite protracted periods of latency between seed and fruition. In YogAcAra, where the existence of an external world is denied, when a seed bears fruit, it bifurcates into an observing subject and an observed object, with that object falsely imagined to exist separately from the consciousness that perceives it. The response by the subject to that object produces more seeds, either positive, negative, or neutral, which are deposited in the AlayavijNAna, remaining there until they in turn bear their fruit. Although said to be neutral and a kind of silent observer of experience, the AlayavijNAna is thus also the recipient of karmic seeds as they are produced, receiving impressions (VASANA) from them. In the context of Buddhist soteriological discussions, the AlayavijNAna explains why contaminants (ASRAVA) remain even when unwholesome states of mind are not actively present, and it provides the basis for the mistaken belief in self (Atman). Indeed, it is said that the klistamanas perceives the AlayavijNAna as a perduring self. The AlayavijNAna also explains how progress on the path can continue over several lifetimes and why some follow the path of the sRAVAKA and others the path of the BODHISATTVA; it is said that one's lineage (GOTRA) is in fact a seed that resides permanently in the AlayavijNAna. In India, the doctrine of the AlayavijNAna was controversial, with some members of the YogAcAra school rejecting its existence, arguing that the functions it is meant to serve can be accommodated within the standard six-consciousness system. The MADHYAMAKA, notably figures such as BHAVAVIVEKA and CANDRAKĪRTI, attacked the YogAcAra proponents of the AlayavijNAna, describing it as a form of self, which all Buddhists must reject. ¶ In East Asia, the AlayavijNAna was conceived as one possible solution to persistent questions in Buddhism about karmic continuity and about the origin of ignorance (MOHA). For the latter, some explanation was required as to how sentient beings, whom many strands of MAHAYANA claimed were inherently enlightened, began to presume themselves to be ignorant. Debates raged within different strands of the Chinese YogAcAra traditions as to whether the AlayavijNAna is intrinsically impure because of the presence of these seeds of past experience (the position of the Northern branch of the Chinese DI LUN ZONG and the Chinese FAXIANG tradition of XUANZANG and KUIJI), or whether the AlayavijNAna included both pure and impure elements because it involved also the functioning of thusness, or TATHATA (the Southern Di lun school's position). Since the sentient being has had a veritable interminable period of time in which to collect an infinity of seeds-which would essentially make it impossible to hope to counteract them one by one-the mainstream strands of YogAcAra viewed the mind as nevertheless tending inveterately toward impurity (dausthulya). This impurity could only be overcome through a "transformation of the basis" (AsRAYAPARAVṚTTI), which would completely eradicate the karmic seeds stored in the storehouse consciousness, liberating the bodhisattva from the effects of all past actions and freeing him to project compassion liberally throughout the world. In some later interpretations, this transformation would then convert the AlayavijNAna into a ninth "immaculate consciousness" (AMALAVIJNANA). See also DASHENG QIXIN LUN.

All Indian doctrines orient themselves by the Vedas, accepting or rejecting their authority. In ranging from materialism to acosmism and nihilism, from physiologism to spiritualism, realism to idealism, monism to pluralism, atheism and pantheism, Hindus believe they have exhausted all possible philosophic attitudes (cf. darsana), which they feel supplement rather than exclude each other. A unnersal feature is the fusion of religion, metaphysics, ethics and psychology, due to the universal acceptance of a psycho-physicalism, further exemplified in the typical doctrines of karma and samsara (q.v.). Rigorous logic is nevertheless applied in theology where metaphvsics passes into eschatology (cf., e.g., is) and the generally accepted belief in the cyclic nature of the cosmos oscillating between srsti ("throwing out") and pralaya (dissolution) of the absolute reality (cf. abhasa), and in psychology, where epistemology seeks practical outlets in Yoga (q.v.). With a genius for abstraction, thinkers were and are almost invariably hedonistically motivated by the desire to overcome the evils of existence in the hope of attaining liberation (cf. moksa) and everlasting bliss (cf. ananda, nirvana). -- K.F.L.

A long ::: (or long position:) is the buying of a security such as a stock, commodity or currency with the expectation that the asset will rise in value. In the context of options, long is the buying of an options contract. An investor that expects an asset’s price to fall will go long on a put option, and an investor that hopes to benefit from an upward price movement will be long a call option.

alternation ::: n. --> The reciprocal succession of things in time or place; the act of following and being followed by turns; alternate succession, performance, or occurrence; as, the alternation of day and night, cold and heat, summer and winter, hope and fear.
Permutation.
The response of the congregation speaking alternately with the minister.


AMAL ::: (Arabic acronym formed from the words "Lebanese Resistance Detachment" which together form the word "Hope") A militant Lebanese Shia organization founded in 1975 with links to Iran, it was formed to protect and reassert the Shia population residing mostly in Southern Lebanon and to fight off Western influences. The Iranian revolution and the first Israel-Lebanon war helped strengthen AMAL's influence, though in recent years its influence has dissipated considerably.

amphopeptone ::: n. --> A product of gastric digestion, a mixture of hemipeptone and antipeptone.

Analogic: (Gr. mystical) Usually employed as a noun in the plural, signifying an interpretation of Scripture pointing to a destiny to be hoped for and a goal to be attained; as an adjective it means, pertaining to the kind of interpretation described above. -- J.J.R.

Ananda Metteyya. (1872-1923). Ordination name of the British Buddhist monk, born Charles Henry Allen Bennett. He was the son of an electrical engineer and studied science in his youth. In 1894, he joined the Hermetic Order of the Golden Dawn, a society devoted to esotericism, whence he gained a reputation as a magician and miracle worker, becoming the friend and teacher of Aleister Crowley. He became interested in Buddhism from reading EDWIN ARNOLD's The Light of Asia. In 1900, he traveled to Asia, both because of his interest in Buddhism and his hope of relieving his asthma. Bennett was ordained as a Buddhist novice (sRAMAnERA) in Akyab, Burma, in 1901 and received the higher ordination (UPASAMPADA) as a monk (BHIKsU) in 1902. He was among the first Englishmen to be ordained as a bhikkhu, after Gordon Douglas (Bhikkhu Asoka), who was ordained in 1899 and the Irish monk U Dhammaloka, who was ordained some time prior to 1899. In 1903, he founded the International Buddhist Society (Buddhasasana Samagama) in Rangoon. Ananda Metteya led the first Buddhist mission to Britain with his patroness Hla Oung in 1908. In the previous year, in preparation for their visit, the Buddhist Society of Great Britain and Ireland was established, with THOMAS W. RHYS DAVIDS as president. He returned to Rangoon after six months. Plagued throughout his life with asthma, he disrobed in 1914 due to ill health and returned to England, where he continued his work to propagate Buddhism. Partly due to increasing drug dependency prompted by continuing medical treatments, he passed his final years in poverty. His published works include An Outline of Buddhism and The Wisdom of the Aryas.

a native English form of the verb, to hope, now only in formal and poetic usage.

And hopes as dear as could the heart employ

ANGEL: FOURTH HEAVEN / HOPE

Angel of Hope—Phanuel, as designated by

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

anticipations ::: 1. Expectations or hopes. 2. Intuitions, foreknowledge, or prescience.

any hope of pardon,” etc. It was Gregory’s view

applicative order reduction "programming" An {evaluation strategy} under which an expression is evaluated by repeatedly evaluating its leftmost innermost {redex}. This means that a function's arguments are evaluated before the function is applied. This method will not terminate if a function is given a non-terminating expression as an argument even if the function is not {strict} in that argument. Also known as {call-by-value} since the values of arguments are passed rather than their names. This is the evaluation strategy used by {ML}, {Scheme}, {Hope} and most {procedural languages} such as {C} and {Pascal}. See also {normal order reduction}, {parallel reduction}. (1995-01-25)

applicative order reduction ::: (programming) An evaluation strategy under which an expression is evaluated by repeatedly evaluating its leftmost innermost redex. This means that This is the evaluation strategy used by ML, Scheme, Hope and most procedural languages such as C and Pascal.See also normal order reduction, parallel reduction. (1995-01-25)

ardent ::: a. --> Hot or burning; causing a sensation of burning; fiery; as, ardent spirits, that is, distilled liquors; an ardent fever.
Having the appearance or quality of fire; fierce; glowing; shining; as, ardent eyes.
Warm, applied to the passions and affections; passionate; fervent; zealous; vehement; as, ardent love, feelings, zeal, hope, temper.


asa (asha) ::: hope, expectation. asa asad atman

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

As long as the entity does not sink by attraction into the Eighth Sphere, or Sphere of Death, it still has within it the possibility of regaining its foothold on the ascending evolutionary ladder and rising again. Rare indeed are those who succeed in so rising, but the case is not absolutely hopeless. And finally, an entity may be in avichi not only after death, but also during life on earth, as avichi is a state and not a place per se.

aspalathus ::: n. --> A thorny shrub yielding a fragrant oil.
A genus of plants of the natural order Leguminosae. The species are chiefly natives of the Cape of Good Hope.


Aswan Dam ::: Egyptian dam designed to provide large amounts of hydro-electric power. It was initially financed in part by the U.S. and Britain with the hope of winning Egypt over to their side during the Cold War and using such influence to establish peace between Israel and Egypt. Though Egyptian President Gamal Abdul Nasser initially agreed to Western conditions in order to receive funding, pressure to accept the Alpha Plan and seek peace with Israel led to the end of the agreement. In need of funds, Nasser nationalized the Suez Canal which prompted the Suez War in 1956.

At a certain stage attacks fall heavily on the body because the opposing forces find it more difficult than before to upset the mind and vital directly, so they fall on the physical in the hope that that will do the trick, the physical bemg most vulnerable.

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

Aversion Therapy ::: A type of behavioral treatment where an aversive stimuli is paired with a negative behavior in hopes that the behavior will change in the future to avoid the aversive stimuli.

Babel (Hebrew) Bābāh The inner meaning of the Tower of Babel, by which it was hoped that divinity might be reached or attained, is a house of initiation, a gate, portal, opening, or entrance to the divine. The physical tower was both the building set aside to house and protect the initiation chambers, together with the ceremonies that take place in them, and an architectural emblem to signify a raising up towards heaven. The tower may have either a divine or evil significance, either haughty pride and self-sufficiency or spiritual aspiration. Similar is the lightning-struck tower of the Tarot cards, and the Arabian Nights story of the man who built a palace completely except only for a roc’s egg to hang in the dome, and when the egg is thus hung, the whole palace collapses. The work of the black magician, building from below upwards, is impermanent and, when it strikes the sky, is blasted. If such a tower and system be followed by adepts of the left-hand path for ultimate and foredestined confusion, it is one thing; but if the tower and its inner mysteries be in the charge of adepts of the right-hand path, it is another. The concentration of the narrator in the Bible concerning the Tower of Babel seems to have been entirely upon its aspect of left-hand magic.

Bailian she. (J. Byakurensha; K. Paengnyonsa 白蓮社). In Chinese, "White Lotus Society." In the late fourth and early fifth centuries, the Chinese monk LUSHAN HUIYUAN assembled a group of 123 monks and laymen on LUSHAN and contemplated the image of the buddha AMITABHA; this group came to be known as the White Lotus Society. This name was also used by putatively heterodox lay Buddhist organizations that flourished during the Tang, Song, and early Yuan dynasties, as well as by monks mainly associated with the TIANTAI school. Inspired by Huiyuan's White Lotus Society and the repentance rituals of the Tiantai school, Mao Ziyuan (c. 1086-1166) constructed halls for repentance called White Lotus repentance halls and promoted the practice of NIANFO (see BUDDHANUSMṚTI) as a means of maintaining the five moral precepts (PANCAsĪLA). Mao Ziyuan's White Lotus Society was further popularized by the monk Pudu (1255-1330), who compiled an influential treatise known as the Lushan lianzong baojian ("Precious Mirror of the Lotus Tradition at Mt. Lu"). Despite ongoing governmental suppression, he and many other lay followers established cloisters and worship halls all over the country. There seems to be little if any connection between these later organizations and that of Lushan Huiyuan. These lay organizations primarily focused on the recitation of the name of AmitAbha in hopes of ensuring rebirth in his PURE LAND. During the early Ming, the name White Lotus Society was frequently associated with rebellious millenarian movements that worshipped the future buddha MAITREYA, which prompted the Ming government to ban any use of the name. Another more common name for these millenarian movements was BAILIAN JIAO. White Lotus societies also flourished in Korea during the Koryo dynasty, where they were called Paengnyon kyolsa (White Lotus retreat societies). Especially well known was the White Lotus Society (Paengnyonsa) established at Mandoksa in 1211 by WoNMYO YOSE (1163-1240), the mid-Koryo revitalizer of the Korean CH'oNT'AE (TIANTAI) tradition and a colleague of POJO CHINUL. See also JIESHE.

Baker Plan ::: A plan proposed during the First Intifada in 1989 by U.S. Secretary of State James Baker with the hopes of promoting dialogue between Israelis and Palestinians who still would not sit at the same bargaining table. The plan called for Israel to talk exclusively with the Palestinian representatives it approved of, and allowed for the selected Palestinian representatives to discuss a wider range of issues than initially proposed under the Shamir Plan. The plan fell apart as the PLO was not represented and controversy ensued as to the legal status of Jerusalem Arabs.

bang path 1. "communications" An old-style {UUCP} {electronic-mail address} naming a sequence of hosts through which a message must pass to get from some assumed-reachable location to the addressee (a "{source route}"). So called because each {hop} is signified by a {bang} sign (exclamation mark). Thus, for example, the path ...!bigsite!foovax!barbox!me directs people to route their mail to computer bigsite (presumably a well-known location accessible to everybody) and from there through the computer foovax to the account of user me on barbox. Before {autorouting mailers} became commonplace, people often published compound bang addresses using the { } convention (see {glob}) to give paths from *several* big computers, in the hope that one's correspondent might be able to get mail to one of them reliably. e.g. ...!{seismo, ut-sally, ihnp4}!rice!beta!gamma!me Bang paths of 8 to 10 hops were not uncommon in 1981. Late-night dial-up UUCP links would cause week-long transmission times. Bang paths were often selected by both transmission time and reliability, as messages would often get lost. 2. "operating system" A {shebang}. (1998-05-06)

bang path ::: 1. (communications) An old-style UUCP electronic-mail address naming a sequence of hosts through which a message must pass to get from some because each hop is signified by a bang sign (exclamation mark). Thus, for example, the path ...!bigsite!foovax!barbox!me from there through the computer foovax to the account of user me on barbox.Before autorouting mailers became commonplace, people often published compound bang addresses using the convention (see glob) to give paths from *several* big computers, in the hope that one's correspondent might be able to get mail to one of them reliably. e.g. ...!{seismo, ut-sally, ihnp4}!rice!beta!gamma!me time and reliability, as messages would often get lost.2. (operating system) A shebang. (1998-05-06)

Besides the Zermelo set theory and the functional calculus (theory of types), there is a third method of obtaining a system adequate for mathematics and at the same time -- it is hoped -- consistent, proposed by Quine in his book cited below (1940). -- The last word on these matters has almost certainly not yet been said.

Bhaddiya-KAligodhAputta. (S. *Bhadrika-KAligodhAputrika; C. Bati; J. Batsudai; K. Palche 跋提). An ARHAT whom the Buddha declared foremost among his disciples of aristocratic birth (P. uccakulika). According to PAli sources, Bhaddiya was the son of lady KAligodhA and belonged to the royal SAkiyan (S. sAKYA) clan of Kapilavatthu (S. KAPILAVASTU) and entered the order together with Anuruddha (S. ANIRUDDHA) and other nobles in the Anupiya mango grove. Bhaddiya and Anuruddha were childhood friends. When Anuruddha decided to renounce the world, his mother agreed, but only on the condition that Bhaddiya accompany him. Her hope was that Bhaddiya would dissuade him, but in the end Anuruddha instead convinced Bhaddiya to join him as a renunciant. Soon after his ordination, Bhaddiya attained arhatship and subsequently dwelled in solitude beneath a tree, exclaiming, "Oh happiness, Oh happiness!," as he reveled in the bliss of NIRVAnA. When the Buddha queried him about his exclamation, he explained that as a prince in his realm he was well guarded but nevertheless always felt anxious of enemies; now, however, having renounced all worldly things, he was finally free from all fear. Bhaddiya was regal in bearing, a consequence of having been born a king five hundred times in previous lives. During the time of Padumuttara Buddha, he was the son of a wealthy family and performed numerous meritorious deeds, which earned him this distinction under the current buddha GAUTAMA.

Hope+C "language" A further evolution of {Hope+} with {continuation-based I/O}, {coroutines}, and {RFCs}. Hope+C was developed as part of the {Flagship} project at {Imperial College}. It has been implemented for {Sun-3s} with {Motorola} {FPUs}. See also {Massey Hope}, {Concurrent Massey Hope}. E-mail: John Darlington "jd@doc.ic.ac.uk". [What kind of RFCs?] (1999-06-23)

Hope+C ::: (language) A further evolution of Hope+ with continuation-based I/O, coroutines, and RFCs. Hope+C was developed as part of the Flagship project at Imperial College. It has been implemented for Sun-3s with Motorola FPUs.See also Massey Hope, Concurrent Massey Hope.E-mail: John Darlington .[What kind of RFCs?] (1999-06-23)

Hope "language" A {functional programming} language designed by R.M. Burstall, D.B. MacQueen and D.T. Sanella at {University of Edinburgh} in 1978. It is a large language supporting user-defined {prefix}, {infix} or {distfix} operators. Hope has {polymorphic} typing and allows {overloading} of operators which requires explicit type declarations. Hope has {lazy lists} and was the first language to use {call-by-pattern}. It has been ported to {Unix}, {Macintosh}, and {IBM PC}. See also {Hope+}, {Hope+C}, {Massey Hope}, {Concurrent Massey Hope}. {(ftp://brolga.cc.uq.oz.au/pub/hope)}. [R.M.Burstall, D.B.MacQueen, D.T.Sanella, "HOPE: An experimental applicative language", Proc. 1980 Lisp conf., Stanford, CA, p.136-143, Aug 1980]. ["A HOPE Tutorial", R. Bailey, BYTE Aug 1985, pp.235-258]. ["Functional Programming with Hope", R. Bailey, Ellis Horwood 1990]. (1992-11-27)

Hope ::: (language) A functional programming language designed by R.M. Burstall, D.B. MacQueen and D.T. Sanella at University of Edinburgh in 1978. It is a large type declarations. Hope has lazy lists and was the first language to use call-by-pattern.It has been ported to Unix, Macintosh, and IBM PC.See also Hope+, Hope+C, Massey Hope, Concurrent Massey Hope. .[R.M.Burstall, D.B.MacQueen, D.T.Sanella, HOPE: An experimental applicative language, Proc. 1980 Lisp conf., Stanford, CA, p.136-143, Aug 1980].[A HOPE Tutorial, R. Bailey, BYTE Aug 1985, pp.235-258].[Functional Programming with Hope, R. Bailey, Ellis Horwood 1990]. (1992-11-27)

Hope+ ::: (language, functional programming) An extension of Hope implemented in the Alvey Flagship project at Imperial College. Hope+ has vectors, real numbers, and file I/O, signal handling and interprocess communications. It has modules and separate compilation.See also Hope+C, Massey Hope, Concurrent Massey Hope.[Hope+, N. Perry, Imperial College, IC/FPR/LANG/2.5.1/7, 1988.] (1999-08-24)

Hope+ "language, functional programming" An extension of {Hope} implemented in the Alvey {Flagship} project at {Imperial College}. Hope+ has vectors, real numbers, best fit {pattern matching}, lazy data constructors, absolute {set abstractions} and {constraints}. It has a {continuation}-based I/O system with {referential transparency} and is capable of handling all common I/O tasks such as terminal and file I/O, {signal} handling and interprocess communications. It has {modules} and {separate compilation}. See also {Hope+C}, {Massey Hope}, {Concurrent Massey Hope}. ["Hope+", N. Perry, Imperial College, IC/FPR/LANG/2.5.1/7, 1988.] (1999-08-24)

Hope-Simpson Commission ::: British commission of inquiry established in 1930 to examine the recommendations of the Shaw Commission which investigated the causes which lead to the 1929 Western Wall riot. The commission concluded that there was a land shortage in British Mandatory Palestine, and called for a halt on Jewish immigration. The conclusions reached by the Hope-Simpson Commission later served as the basis for the Passfield White Paper of 1930.

bishoped ::: imp. & p. p. --> of Bishop
of Bishop


bleak ::: 1. Exposed to the elements; unsheltered and barren; desolate; cold and cutting; raw, windswept. 2. Offering little or no hope or encouragement.

Bletchley Park "body, history" A country house and grounds some 50 miles North of London, England, where highly secret work deciphering intercepted German military radio messages was carried out during World War Two. Thousands of people were working there at the end of the war, including a number of early computer pioneers such as {Alan Turing}. The nature and scale of the work has only emerged recently, with total secrecy having been observed by all the people involved. Throughout the war, Bletchley Park produced highly important strategic and tactical intelligence used by the Allies, (Churchill's "golden eggs"), and it has been claimed that the war in Europe was probably shortened by two years as a result. An exhibition of wartime code-breaking memorabilia, including an entire working {Colossus}, restored by Tony Sale, can be seen at Bletchley Park on alternate weekends. The {Computer Conservation Society} (CCS), a specialist group of the {British Computer Society} runs a museum on the site that includes a working {Elliot} {mainframe} computer and many early {minicomputers} and {microcomputers}. The CCS hope to have substantial facilities for storage and restoration of old artifacts, as well as archive, library and research facilities. Telephone: Bletchley Park Trust office +44 (908) 640 404 (office hours and open weekends). (1998-12-18)

blind alley ::: 1. A road, alley, etc. that is open only at one end. 2. A position or situation offering no hope of progress or improvement. 3. A situation in which no further progress can be made.

bodaiji. (菩提寺). In Japanese, literally "BODHI temple"; also known as bodaiin, bodaisho, or DANNADERA. Bodaiji are temples that flourished mainly during the Edo period under the parish system (DANKA SEIDO) established by the Tokugawa shogunate. Parishioners, known as danka or DAN'OTSU, were required to register at these local temples. By establishing the danka and terauke ("temple support") system, the early Tokugawa shogunate hoped to eradicate the threat of Christianity as they had witnessed it in the Christian-led Shimabara Uprising of 1637. During the Edo period, the bodaiji primarily offered funerary and memorial services for the ancestors of its parishioners and in many cases came to function as cemeteries. Festivals for the dead such as bon (see YULANBEN) and higan were also held annually at these temples. Although the danka system was abolished during the Meiji period, the bodaiji continue to function as memorial temples in modern Japan.

Bodawpaya. (r. 1782-1819). Burmese king and sixth monarch of the Konbaung dynasty (1752-1885). Originally known as Badon Min, he was the fourth son of Alaungpaya (r. 1752-1760), founder of the dynasty, and ascended to the throne through usurpation. His official regnal title was Hsinpyumyashin, "Lord of Many White Elephants"; the name by which he is most commonly known, Bodawpaya, "Lord Grandfather," is a posthumous sobriquet. Immediately upon becoming king in 1782, he began construction of a new capital, AMARAPURA, and convened a conclave of abbots, known as the THUDHAMMA (P. Sudhamm) council, to oversee a reform of the Burmese SAMGHA. In 1784, he conquered the kingdom of Arakan and transported its colossal palladium, the MAHAMUNI image of the Buddha (see ARAKAN BUDDHA), to Amarapura and enshrined it in a temple to the north of the city. Later, in 1787 he dispatched a Buddhist mission to Arakan to bring the Arakanese THERAVADA saMgha into conformity with Thudhamma standards. In 1791 Buddhist missions were sent from the capital to forty-two cities around the realm, each equipped with Thudhamma handbooks and newly edited copies of the Buddhist canon (tipitaka; S. TRIPItAKA). The missions were charged with the threefold task of defrocking unworthy monks, disestablishing local monastic fraternities, and reordaining worthy monks from these local groups into a single empire-wide monastic order under Thudhamma control. In conjunction with this policy of saMgha unification, a standardized syllabus for monastic education was promulgated and monks and novices throughout the realm were thenceforth required to pass state-administered PAli examinations or to leave the order. That same year (1791), Bodawpaya retired from the palace, placing the daily affairs of the kingdom in the hands of his son, the crown prince. While retaining ultimate royal authority, he donned the robes of a mendicant and took up residence at Mingun, some fifteen miles north of Amarapura on the opposite bank of the Irrawaddy River. There, he oversaw for several years the construction of the great Mingun pagoda, which, if it had been completed, would have been the largest pagoda in the world. The labor force for this project, numbering some twenty thousand people, was conscripted from the vanquished kingdom of Arakan. Strict and austere in temperament, Bodawpaya was quick to suppress heresy and banned the use of intoxicants and the slaughter of cattle, on penalty of death. He was enamored of Hindu science and sent several missions to India to acquire Brahmanical treatises on medicine, alchemy, astrology, calendrics, and what he hoped would be original Indian recensions of Buddhist scriptures. His missions reached BODHGAYA and returned with models of the main shrine and maps of its environs, which were used to create a miniature replica of the site at Mingun. He appointed Indian brAhmanas to refine court punctilio and attempted to reform the Burmese calendar along Indian lines. The calendar reforms were rejected by monastic leaders and this rebuff appears to have caused the king to become increasingly critical of the monkhood. Toward the end of his reign, Bodawpaya defrocked the Thudhamma patriarch, declaring the dispensation (P. sAsana; S. sASANA) of Gotama (GAUTAMA) Buddha to be extinct and its saMgha therefore defunct. This attempt to disestablish the Burmese saMgha met with little success outside the capital and was later abandoned. Bodawpaya's military campaigns against Arakan and Assam extended the borders of the Burmese empire to the frontiers of the British East India Company. The cruelty of Bodawpaya's rule in Arakan created an influx of refugees into British territory, who were regularly pursued by Burmese troops. Although British diplomacy kept tensions with the Burmese kingdom under control throughout Bodawpaya's reign, the stage was set for eventual military conflict between the two powers and the subsequent British conquest of Burma in three wars during the nineteenth century.

boundary value analysis "programming" A test data selection technique in which values are chosen to lie along data extremes. Boundary values include maximum, minimum, just inside/outside boundaries, typical values, and error values. The hope is that, if a systems works correctly for these special values then it will work correctly for all values in between. (1996-05-10)

Brahman or of the Self docs not usually come at the beginning of a sadhana or in the first years or for many years. It comes so to a very few. Most would say that a slow development is the best one can hope for in the first years and only when the nature is ready and fully concentrated towards the Divine can the definitive experience come. To some rapid prepdhitory experiences can come at a comparatively early stage, but even they cannot escape the labour of the consciousness which will make these experiences culminate in the realisation that is enduring and complete. It is not a question of liking or disliking, it is a matter of fact and truth and experience. It is the fact that people who arc cheerful and ready to go step by step, even by slow steps if need be, do actually march faster and more surely than those who are impatient and in haste.

bright ::: 1. Emitting or reflecting light readily or in large amounts; shining; radiant. 2. Magnificent; glorious. 3. Favourable or auspicious. 4. Fig. Characterized by happiness or gladness; full of promise and hope. 5. Distinct and clear to the mind, etc. 6. Intensely clear and vibrant in tone or quality. 7. Polished; glistening as with brilliant color. brighter, brightest, bright-hued, bright-pinioned, flame-bright, moon-bright, pearl-bright, sun-bright.

brings man the gift of hope. There are innumer¬

Bruno, Giordano: (1548-1600) A Dominican monk, eventually burned at the stake because of his opinions, he was converted from Christianity to a naturalistic and mystical pantheism by the Renaissance and particularly by the new Copernican astronomy. For him God and the universe were two names for one and the same Reality considered now as the creative essence of all things, now as the manifold of realized possibilities in which that essence manifests itself. As God, natura naturans, the Real is the whole, the one transcendent and ineffable. As the Real is the infinity of worlds and objects and events into which the whole divides itself and in which the one displays the infinite potentialities latent within it. The world-process is an ever-lasting going forth from itself and return into itself of the divine nature. The culmination of the outgoing creative activity is reached in the human mind, whose rational, philosophic search for the one in the many, simplicity in variety, and the changeless and eternal in the changing and temporal, marks also the reverse movement of the divine nature re-entering itself and regaining its primordial unity, homogeneity, and changelessness. The human soul, being as it were a kind of boomerang partaking of the ingrowing as well as the outgrowing process, may hope at death, not to be dissolved with the body, which is borne wholly upon the outgoing stream, but to return to God whence it came and to be reabsorbed in him. Cf. Rand, Modern Classical Philosophers, selection from Bruno's On Cause, The Principle and the One. G. Bruno: De l'infinito, universo e mundo, 1584; Spaccio della bestia trionfante, 1584; La cena delta ceneri, 1584; Deglieroici furori, 1585; De Monade, 1591. Cf. R. Honigswald, Giordano Bruno; G. Gentile, Bruno nella storia della cultura, 1907. -- B.A.G.F. Brunschvicg, Leon: (1869-) Professor of Philosophy at the Ecole Normale in Paris. Dismissed by the Nazis (1941). His philosophy is an idealistic synthesis of Spinoza, Kant and Schelling with special stress on the creative role of thought in cultural history as well as in sciences. Main works: Les etapes de la philosophie mathematique, 1913; L'experience humaine et la causalite physique, 1921; De la connaissance de soi, 1931. Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha (q.v.) have produced. They centre around the main doctrine of the catvari arya-satyani(q.v.), the four noble truths, the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration. In the absence of contemporary records of Buddha and Buddhistic teachings, much value was formerly attached to the palm leaf manuscripts in Pali, a Sanskrit dialect; but recently a good deal of weight has been given also the Buddhist tradition in Sanskrit, Tibetan, and Chinese. Buddhism split into Mahayanism and Hinayanism (q.v.), each of which, but particularly the former, blossomed into a variety of teachings and practices. The main philosophic schools are the Madhyamaka or Sunyavada, Yogacara, Sautrantika, and Vaibhasika (q.v.). The basic assumptions in philosophy are a causal nexus in nature and man, of which the law of karma (q.v.) is but a specific application; the impermanence of things, and the illusory notion of substance and soul. Man is viewed realistically as a conglomeration of bodily forms (rupa), sensations (vedana), ideas (sanjna), latent karma (sanskaras), and consciousness (vijnana). The basic assumptions in ethics are the universality of suffering and the belief in a remedy. There is no god; each one may become a Buddha, an enlightened one. Also in art and esthetics Buddhism has contributed much throughout the Far East. -- K.F.L.

B’shaah Tova ::: (Heb. at a good hour) Congratulations to an expectant mother Also the correct response to the announcement of a marriage engagement. In both cases, it is in anticipation of a “mazel tov” for something hoped for, that has not yet occurred.

can we hope to be directly aware of the Divine in us and directly in touch with the Divine Light and the Divine Force. Otherwise we can feel the Divine only through external signs and external results and that is a diflicult and uncertain way and very occa- sional and inconstant, and it leads only to belief and not to knowledge, not to the direct consciousness and awareness of the constant presence.

Cardinal virtues: The cardinal virtues for a given culture are those which it regards as primary, the others being regarded either as derived from them or as relatively unimportant. Thus the Greeks had four: wisdom, courage, temperance, and justice; to which the Christians added three: faith, hope, and love or charity.

Cardinal virtues: The cardinal virtues for a given culture are those which it regards as primary, the others being regarded either as derived from them or as relatively unimportant. Thus the Greeks had four, wisdom, courage, temperance, and justice, to which the Christians added three, faith, hope, and love or charity. -- W.K.S.

cargo cult programming "programming, humour" A style of (incompetent) programming dominated by ritual inclusion of code or program structures that serve no real purpose. A cargo cult programmer will usually explain the extra code as a way of working around some bug encountered in the past, but usually neither the bug nor the reason the code apparently avoided the bug was ever fully understood (compare {shotgun debugging}, {voodoo programming}). The term "cargo cult" is a reference to aboriginal religions that grew up in the South Pacific after World War II. The practices of these cults centre on building elaborate mockups of aeroplanes and military style landing strips in the hope of bringing the return of the god-like aeroplanes that brought such marvelous cargo during the war. Hackish usage probably derives from Richard Feynman's characterisation of certain practices as "cargo cult science" in his book "Surely You're Joking, Mr. Feynman" (W. W. Norton & Co, New York 1985, ISBN 0-393-01921-7). [{Jargon File}] (2002-05-28)

Chamberlain, Neville ::: (1869-1940) British Prime Minister from 1937 to 1940. He concluded the Munich Agreement in 1938 with Adolf Hitler in the mistaken hope that it would bring "peace in our time."

Charity [from French charite from Latin caritas] Used in some parts of the New Testament to translate the Greek agape, which is oftener translated “love” or “affection.” Agape with the early Christians meant that inner bond of blessed union which united the individual with divinity, and mankind with their fellowmen. Till our eyes are fully opened, “there abideth faith, hope, and charity, these three; but the greatest of these is charity” (1 Cor 13). This use of the word is to be distinguished from its meaning of almsgiving.

chase ::: v. **1. To follow rapidly in order to catch or overtake; pursue. 2. To follow or devote one"s attention to with the hope of attracting, winning, gaining, etc. 3. To put to flight; drive out. ::: —chases, chased.* *n. 3. The act of pursuing in an effort to overtake or capture thunder-chase.**

cherish ::: 1. To hold great love for someone; feel love for one. 2. To care for, protect and love —(a person). 3. To cling fondly to (a hope, idea, etc.); nurse. cherished.

Choson Pulgyo yusin non. (朝鮮佛教唯新論). In Korean, "Treatise on the Reformation of Korean Buddhism"; composed by the Korean monk-reformer HAN YONGUN in 1910. While sojourning in Japan, Han personally witnessed what to him seemed quite innovative ways in which Japanese Buddhists were seeking to adapt their religious practices to modern society and hoped to implement similar ideas in Korea. This clarion call for Buddhist reform was one of the first attempts by a Korean author to apply Western liberalism in the context of Korean society. Han attributed many of the contemporary problems Korean Buddhism was facing to its isolation from society at large, a result of the centuries-long persecution Buddhism had suffered in Korea at the hands of Confucian ideologues during the previous Choson dynasty (1392-1910). To help restore Buddhism to a central place in Korean society and culture, Han called for what were at the time quite radical reforms, including social and national egalitarianism, the secularization of the SAMGHA, a married clergy, expanded educational opportunities for monks, the transfer of monasteries from the mountains to the cities, and economic self-reliance within the monastic community. Both the Japanese government-general and the leaders of the Korean Buddhist community rebuffed most of Han's proposals (although several of his suggestions, including a married clergy, were subsequently co-opted by the Japanese colonial administration), but the issues that he raised about how to make Buddhism relevant in an increasingly secularized and capitalist society remain pertinent even to this day.

Christianity, in addition to a great many so-called pagan ideas, also inherited and adapted Jewish sacrificial ideas, but the word became limited to the sacrifice of Christ for the sins of the world, and the sacrifice by man of his personal desires to the behests of his divinity. The true origin of the Christian atonement is in the Mysteries, when the hierophant offered his pure and sinless life as a sacrifice for his race to the gods whom he hoped to rejoin (IU 2:42). The general sense in theosophy is that of sacrificing one’s temporal interests to a lofty ideal.

cling ::: 1. To come or be in close contact with; stick or hold together and resist separation 2. To hold fast or adhere to as if by embracing. 3. To be emotionally or intellectually attached or remain close to. 4. To hold on tightly or tenaciously to. 5. To remain attached as to an idea, hope, memory, etc. clings, clung, clinging.

comfortable ::: a. --> Strong; vigorous; valiant.
Serviceable; helpful.
Affording or imparting comfort or consolation; able to comfort; cheering; as, a comfortable hope.
In a condition of comfort; having comforts; not suffering or anxious; hence, contented; cheerful; as, to lead a comfortable life.
Free, or comparatively free, from pain or distress; --


comfort ::: v. t. --> To make strong; to invigorate; to fortify; to corroborate.
To assist or help; to aid.
To impart strength and hope to; to encourage; to relieve; to console; to cheer. ::: n.


Communication and Network Riser "hardware, standard" (CNR) A specification for {audio}, {modem}, {USB} and {Local Area Networking} interfaces of core computer logic {chip sets}. {Intel} introduced CNR on 2000-02-07. It was mainly developed by hardware and software developers who helped release AMR ({Audio/Modem Riser}) and is used by several computer manufacturers. {(http://www.computerhope.com/jargon/c/cnr.htm)}. (2007-03-15)

conceive ::: v. t. --> To receive into the womb and begin to breed; to begin the formation of the embryo of.
To form in the mind; to plan; to devise; to generate; to originate; as, to conceive a purpose, plan, hope.
To apprehend by reason or imagination; to take into the mind; to know; to imagine; to comprehend; to understand. ::: v. i.


Concurrent Massey Hope ::: (language, functional programming) An extension of Massey Hope, by Peter Burgess, Robert Pointon, and Nigel Perry multithreading and typed inter-thread communication. It uses C for intermediate code rather than assembly language. (1999-08-04)

Concurrent Massey Hope "language, functional programming" An extension of {Massey Hope}, by Peter Burgess, Robert Pointon, and Nigel Perry "N.Perry@massey.ac.nz" of {Massey University}, NZ, that provides {multithreading} and {type}d inter-{thread} communication. It uses {C} for {intermediate code} rather than {assembly language}. (1999-08-04)

Consciousness ; there is a dynamic union of likeness or oneness of nature between That and our instrumental being here. The lirst is the liberation from the Ignorance and identification with the Real and Eternal, inokfa, sayuj}a. which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, sdmipia, salokya, is the intense hope of all Yoga of love and beatitude. The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, sadhannya, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-

Csoma de Kőros, Alexander. (1784-1842). Early European scholar of Tibet and its Buddhist culture. Csoma de Kőros was born in Transylvania, to a family descended from Magyar nobility. He developed an early interest in the origins of his Hungarian ancestry, which led him to dedicate himself to learning more about the history of the Hungarian language. Through his studies in Arabic, he eventually came to the conclusion that Hungarian had developed in the Tarim Basin of modern Xinjiang province in China, and so in 1819 he set out on foot for Yarkand in Turkestan. He crossed the mountains into Ladakh and reached KASHMIR in 1822. There, he spent a year travelling between Srinagar and Leh (the capital of Ladakh) in the hopes of finding a caravan to join in order to make his way to Yarkand. On one of these journeys, Csoma de Kőros met William Moorcroft, a veterinarian working for the British government. Moorcroft suggested that Csoma de Kőros' research might benefit more from traveling to LHA SA to learn about Tibetan language and literature. Although he never reached Lha sa, Csoma de Kőros spent nine years in monasteries in Ladakh and Zanskar learning Tibetan and studying Tibetan Buddhist texts. He devoted much of his research time to mastering Buddhist terminology. In 1830, he left for Calcutta, where he would live for eleven years. In Calcutta, Csoma de Kőros worked for the British East Indian Company through the Asiatic Society cataloguing Tibetan texts that were sent by BRIAN HOUGHTON HODGSON (1800-1894). He also published the first Tibetan grammar and dictionary in English, a translation of a ninth-century catalogue of Buddhist terminology, the MAHAVYUTPATTI, and a number of scholarly articles on the Tibetan canon. He died of malaria in Darjeeling (1842) as he continued his search for the ancestral homeland of the Hungarian people. Although Csoma de Kőros was not a Buddhist, he was declared a BODHISATTVA by Taisho University in Tokyo in 1933 and is often described as the "Father of Tibetology."

cyberpunk ::: /si:'ber-puhnk/ (Originally coined by SF writer Bruce Bethke and/or editor Gardner Dozois) A subgenre of SF launched in 1982 by William Gibson's but innovative Max Headroom TV series. See cyberspace, ice, jack in, go flatline.Since 1990 or so, popular culture has included a movement or fashion trend that calls itself cyberpunk, associated especially with the rave/techno subculture. hacking talent in those who have it. The general consensus is to tolerate them politely in hopes that they'll attract people who grow into being true hackers.[Jargon File]

cyberpunk /si:'ber-puhnk/ (Originally coined by SF writer Bruce Bethke and/or editor Gardner Dozois) A subgenre of SF launched in 1982 by William Gibson's epoch-making novel "Neuromancer" (though its roots go back through Vernor Vinge's "True Names" to John Brunner's 1975 novel "The Shockwave Rider"). Gibson's near-total ignorance of computers and the present-day hacker culture enabled him to speculate about the role of computers and hackers in the future in ways hackers have since found both irritatingly na"ive and tremendously stimulating. Gibson's work was widely imitated, in particular by the short-lived but innovative "Max Headroom" TV series. See {cyberspace}, {ice}, {jack in}, {go flatline}. Since 1990 or so, popular culture has included a movement or fashion trend that calls itself "cyberpunk", associated especially with the rave/techno subculture. Hackers have mixed feelings about this. On the one hand, self-described cyberpunks too often seem to be shallow trendoids in black leather who have substituted enthusiastic blathering about technology for actually learning and *doing* it. Attitude is no substitute for competence. On the other hand, at least cyberpunks are excited about the right things and properly respectful of hacking talent in those who have it. The general consensus is to tolerate them politely in hopes that they'll attract people who grow into being true hackers. [{Jargon File}]

cyber-squatting "jargon, networking" The practice of registering famous brand names as {Internet} {domain names}, e.g. harrods.com, ibm.firm or sears.shop, in the hope of later selling them to the appropriate owner at a profit. (1998-01-22)

cyber-squatting ::: (jargon, networking) The practice of registering famous brand names as Internet domain names, e.g. harrods.com, ibm.firm or sears.shop, in the hope of later selling them to the appropriate owner at a profit. (1998-01-22)

Dayang Jingxuan. (J. Taiyo Kyogen; K. Taeyang Kyonghyon 大陽警玄) (942-1027). Chinese CHAN master in the CAODONG ZONG. A native of Jiangxia in present-day Hubei province, Dayang was ordained at the monastery of Chongxiaosi in Jinleng by his uncle, who had also become a monk. After traveling throughout China, Dayang visited the Chan master Liangshan Yuanguan (d.u.) in Dingzhou prefecture (present-day Sichuan province) and became his disciple. Later, he became a student of the Caodong monk Huijian (d.u.) and took over his lecture seat on Mt. Dayang, which became his toponym. Before his death, Dayang entrusted his portrait (DINGXIANG), leather shoes, and patched robe to his friend Fushan Fayuan (991-1067) of the LINJI ZONG in hopes of continuing his Caodong lineage and the incumbent annual memorial services to the patriarchs in his line. Fushan in turn transferred these items to his student TOZI YIQING, who embraced Dayang's line and became a Caodong lineage holder. Dayang was bestowed the posthumous title Great Master Ming'an ("Illuminating Peace"). His teachings are recorded in the Dayang Ming'an dashi shibaban miaoyu.

daydream: a visionary fantasy experienced while awake, especially one of happy, pleasant thoughts, hopes, or ambitions.

daydream ::: n. --> A vain fancy speculation; a reverie; a castle in the air; unfounded hope.

decay ::: v. i. --> To pass gradually from a sound, prosperous, or perfect state, to one of imperfection, adversity, or dissolution; to waste away; to decline; to fail; to become weak, corrupt, or disintegrated; to rot; to perish; as, a tree decays; fortunes decay; hopes decay. ::: v. t. --> To cause to decay; to impair.

defeat ::: v. t. --> To undo; to disfigure; to destroy.
To render null and void, as a title; to frustrate, as hope; to deprive, as of an estate.
To overcome or vanquish, as an army; to check, disperse, or ruin by victory; to overthrow.
To resist with success; as, to defeat an assault. ::: v.


demand driven ::: A demand driven architecture/language performs computations when the result is required by some other computation. E.g. Imperial College's ALICE running HOPE.See also data flow, lazy evaluation, reduction. (1995-02-16)

demand driven A demand driven architecture/language performs computations when the result is required by some other computation. E.g. {Imperial College}'s {ALICE} running {HOPE}. See also {data flow}, {lazy evaluation}, {reduction}. (1995-02-16)

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 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)

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)

demolition ::: n. --> The act of overthrowing, pulling down, or destroying a pile or structure; destruction by violence; utter overthrow; -- opposed to construction; as, the demolition of a house, of military works, of a town, or of hopes.

demoralization ::: n. --> The act of corrupting or subverting morals. Especially: The act of corrupting or subverting discipline, courage, hope, etc., or the state of being corrupted or subverted in discipline, courage, etc.; as, the demoralization of an army or navy.

deperditely ::: adv. --> Hopelessly; despairingly; in the manner of one ruined; as, deperditely wicked.

deplore ::: v. t. --> To feel or to express deep and poignant grief for; to bewail; to lament; to mourn; to sorrow over.
To complain of.
To regard as hopeless; to give up. ::: v. i. --> To lament.


depression (unipolar disorder): a type of mood disorder, characterised by persistent feelings of great sadness, hopelessness, worthlessness, guilt and a loss of interest in activities.

desolate ::: 1. Uninhabited, laid waste, deserted, without any sign of life, barren. 2. Devoid of inhabitants; deserted. 3. Bereft of friends or hope; sad and forlorn. 4. Wretched or forlorn. 5. Dreary, dismal, gloomy. desolately.

despairful ::: a. --> Hopeless.

despairing ::: p. pr. & vb. n. --> of Despair ::: a. --> Feeling or expressing despair; hopeless.

despair ::: the state in which all hope is lost or absent. despairs, despairing *adj.* Characterized by or resulting from despair; hopeless.

despair ::: v. i. --> To be hopeless; to have no hope; to give up all hope or expectation; -- often with of. ::: v. t. --> To give up as beyond hope or expectation; to despair of.
To cause to despair.


desperate ::: actuated by a feeling of hopelessness; that leaves little or no room for hope; such as to be despaired of; extremely dangerous or serious.

desperate ::: a. --> Without hope; given to despair; hopeless.
Beyond hope; causing despair; extremely perilous; irretrievable; past cure, or, at least, extremely dangerous; as, a desperate disease; desperate fortune.
Proceeding from, or suggested by, despair; without regard to danger or safety; reckless; furious; as, a desperate effort.
Extreme, in a bad sense; outrageous; -- used to mark the extreme predominance of a bad quality.


desperation ::: n. --> The act of despairing or becoming desperate; a giving up of hope.
A state of despair, or utter hopeless; abandonment of hope; extreme recklessness; reckless fury.


despondency ::: n. --> The state of desponding; loss of hope and cessation of effort; discouragement; depression or dejection of the mind.

despond ::: v. i. --> To give up, the will, courage, or spirit; to be thoroughly disheartened; to lose all courage; to become dispirited or depressed; to take an unhopeful view. ::: n. --> Despondency.

Devachan commences after the “second death” has taken place, when the lower quaternary of human principles (sthula-sarira, linga-sarira, prana, and kama) has separated from the reincarnating ego, which has drawn into itself the noblest thoughts, emotions, and the unrealized hopes of the past incarnation. Atma-buddhi and the more spiritual part of manas — the reincarnating higher human ego — become the spiritual monad for the time being, so that the human ego takes its devachan within the monad. The devachanic state applies only to the middle human principles, the purified personality. It has many degrees, and the ego finds its proper place in harmony with its karmic evolutionary stage.

Devachan[Tibetan, bde-ba-can, pronounced de-wa-chen] ::: A translation of the Sanskrit sukhavati, the "happy place"or god-land. It is the state between earth-lives into which the human entity, the human monad, enters andthere rests in bliss and repose.When the second death after that of the physical body takes place -- and there are many deaths, that is tosay many changes of the vehicles of the ego -- the higher part of the human entity withdraws into itselfall that aspires towards it, and takes that "all" with it into the devachan; and the atman, with the buddhiand with the higher part of the manas, become thereupon the spiritual monad of man. Devachan as a stateapplies not to the highest or heavenly or divine monad, but only to the middle principles of man, to thepersonal ego or the personal soul in man, overshadowed by atma-buddhi. There are many degrees indevachan: the highest, the intermediate, and the lowest. Yet devachan is not a locality, it is a state, a stateof the beings in that spiritual condition.Devachan is the fulfilling of all the unfulfilled spiritual hopes of the past incarnation, and anefflorescence of all the spiritual and intellectual yearnings of the past incarnation which in that pastincarnation have not had an opportunity for fulfillment. It is a period of unspeakable bliss and peace forthe human soul, until it has finished its rest time and stage of recuperation of its own energies.In the devachanic state, the reincarnating ego remains in the bosom of the monad (or of the monadicessence) in a state of the most perfect and utter bliss and peace, reviewing and constantly reviewing, andimproving upon in its own blissful imagination, all the unfulfilled spiritual and intellectual possibilitiesof the life just closed that its naturally creative faculties automatically suggest to the devachanic entity.Man here is no longer a quaternary of substance-principles (for the second death has taken place), but isnow reduced to the monad with the reincarnating ego sleeping in its bosom, and is therefore a spiritualtriad. (See also Death, Reincarnating Ego)

Dge 'dun chos 'phel. (Gendun Chopel) (1903-1951). A distinguished essayist, poet, painter, translator, historian, and philosopher; one of the most important Tibetan intellectuals of the first half of the twentieth century. He was born in the Reb kong region of A mdo, the son of a respected SNGAGS PA. At the age of five, he was recognized as the incarnation (SPRUL SKU) of an abbot of the famous RNYING MA monastery, RDO RJE BRAG. Following his father's untimely death, he entered a local DGE LUGS monastery, eventually moving to BLA BRANG BKRA' SHIS 'KHYIL. He gained particular notoriety as a debater but apparently criticized the monastery's textbooks (yig cha). In 1927, he traveled to LHA SA, where he entered Sgo mang College of 'BRAS SPUNGS monastery. In 1934, the Indian scholar and nationalist Rahul Sankrityayan (1893-1963) arrived in Lha sa in search of Sanskrit manuscripts, especially those dealing with Buddhist logic. He enlisted Dge 'dun chos 'phel as his guide, just as he was completing the final examinations at the end of the long curriculum of the DGE BSHES. After visiting many of the monasteries of southern Tibet, Sankrityayan invited Dge 'dun chos 'phel to return with him to India. Over the next decade, he would travel extensively, and often alone, across India and Sri Lanka, learning Sanskrit, Pāli, several Indian vernaculars, and English. He assisted the Russian Tibetologist, GEORGE ROERICH, in the translation of the important fifteenth-century history of Tibetan Buddhism by 'Gos lo tsā ba, DEB THER SNGON PO ("The Blue Annals"). He visited and made studies of many of the important Buddhist archaeological sites in India, writing a guide (lam yig) that is still used by Tibetan pilgrims. He studied Sanskrit erotica and frequented Calcutta brothels, producing his famous sex manual, the 'Dod pa'i bstan bcos ("Treatise on Passion"). During his time abroad, he also spent more than a year in Sri Lanka. In January 1946, after twelve years abroad, Dge 'dun chos 'phel returned to Lha sa. He taught poetry and also gave teachings on MADHYAMAKA philosophy, which would be published posthumously as the controversial Klu sgrub dgongs rgyan ("Adornment for NĀGĀRJUNA's Thought"). Within a few months of his arrival in Lha sa, Dge 'dun chos 'phel was arrested by the government of the regent of the young fourteenth Dalai Lama on the fabricated charge of counterfeiting foreign currency. Sentenced to three years, he served at least two, working on his unfinished history of early Tibet, Deb ther dkar po ("The White Annals"), and composing poetry. He emerged from prison a broken man and died in October 1951 at the age of forty-eight.

Dining Philosophers Problem "parallel" (DPP) A problem introduced by {Dijkstra} concerning resource allocation between processes. The DPP is a model and universal method for testing and comparing theories on resource allocation. Dijkstra hoped to use it to help create a layered {operating system}, by creating a machine which could be consider to be an entirely {deterministic} {automaton}. The problem consists of a finite set of processes which share a finite set of resources, each of which can be used by only one process at a time, thus leading to potential {deadlock}. The DPP visualises this as a number of philosophers sitting round a dining table with a fork between each adjacent pair. Each philosopher may arbitrarily decide to use either the fork to his left or the one to his right but each fork may only be used by one philosopher at a time. Several potential solutions have been considered. Semaphores - a simple, but unfair solution where each resources is a {binary semaphore} and additional semaphores are used to avoid deadlock and/or {starvation}. Critical Regions - each processor is protected from interference while it exclusively uses a resource. Monitors - the process waits until all required resources are available then grabs all of them for use. The best solution allows the maximum parallelism for any number of processes (philosophers), by using an array to track the process' current state (i.e. hungry, eating, thinking). This solution maintains an array of semaphores, so hungry philosophers trying to acquire resources can block if the needed forks are busy. (1998-08-09)

Diogenes Laertius: (also B.C.) A late biographical doxographer, to whom is owed most of the biographical and source material of Pre-Socratic philosophy. Cf. R. Hope, Diog. Laertius -- E.H.

disappointed ::: a. --> Defeated of expectation or hope; balked; as, a disappointed person or hope.
Unprepared; unequipped.


disappointment ::: n. --> The act of disappointing, or the state of being disappointed; defeat or failure of expectation or hope; miscarriage of design or plan; frustration.
That which disappoints.


disappoint ::: v. t. --> To defeat of expectation or hope; to hinder from the attainment of that which was expected, hoped, or desired; to balk; as, a man is disappointed of his hopes or expectations, or his hopes, desires, intentions, expectations, or plans are disappointed; a bad season disappoints the farmer of his crops; a defeat disappoints an enemy of his spoil.
To frustrate; to fail; to hinder of result.


disconsolate ::: n. --> Disconsolateness. ::: v. t. --> Destitute of consolation; deeply dejected and dispirited; hopelessly sad; comfortless; filled with grief; as, a bereaved and disconsolate parent.
Inspiring dejection; saddening; cheerless; as, the


discouraged ::: 1. Deprived of courage, hope, or confidence; disheartened; dispirited. 2. Obstructed by opposition or difficulty; hindered. discouraging.

dishearten ::: v. t. --> To discourage; to deprive of courage and hope; to depress the spirits of; to deject.

Dissociated Press [Play on "Associated Press"; perhaps inspired by a reference in the 1949 Bugs Bunny cartoon "What's Up, Doc?"] An algorithm for transforming any text into potentially humorous garbage even more efficiently than by passing it through a {marketroid}. The algorithm starts by printing any N consecutive words (or letters) in the text. Then at every step it searches for any random occurrence in the original text of the last N words (or letters) already printed and then prints the next word or letter. {Emacs} has a handy command for this. Here is a short example of word-based Dissociated Press applied to an earlier version of the {Jargon File}: wart: A small, crocky {feature} that sticks out of an array (C has no checks for this). This is relatively benign and easy to spot if the phrase is bent so as to be not worth paying attention to the medium in question. Here is a short example of letter-based Dissociated Press applied to the same source: window sysIWYG: A bit was named aften /bee't*/ prefer to use the other guy's re, especially in every cast a chuckle on neithout getting into useful informash speech makes removing a featuring a move or usage actual abstractionsidered interj. Indeed spectace logic or problem! A hackish idle pastime is to apply letter-based Dissociated Press to a random body of text and {vgrep} the output in hopes of finding an interesting new word. (In the preceding example, "window sysIWYG" and "informash" show some promise.) Iterated applications of Dissociated Press usually yield better results. Similar techniques called "travesty generators" have been employed with considerable satirical effect to the utterances of {Usenet} flamers; see {pseudo}. [{Jargon File}]

Dissociated Press ::: [Play on Associated Press; perhaps inspired by a reference in the 1949 Bugs Bunny cartoon What's Up, Doc?] An algorithm for transforming any text into short example of word-based Dissociated Press applied to an earlier version of the Jargon File: wart: A small, crocky feature that sticks out of an array (C has no checks for this). This is relatively benign and easy to spot if the phrase is bent so as to be not worth paying attention to the medium in question.Here is a short example of letter-based Dissociated Press applied to the same source: window sysIWYG: A bit was named aften /bee't*/ prefer to use the other guy's re, especially in every cast a chuckle on neithout getting into useful informash speech makes removing a featuring a move or usage actual abstractionsidered interj. Indeed spectace logic or problem!A hackish idle pastime is to apply letter-based Dissociated Press to a random body of text and vgrep the output in hopes of finding an interesting new word. techniques called travesty generators have been employed with considerable satirical effect to the utterances of Usenet flamers; see pseudo.[Jargon File]

distfix "programming" ("distributed {fixity}"?) A description of an {operator} represented by multiple symbols before, between, and/or after the arguments. The classical example is the {C} conditional operator, "?:" which is written E1 ? E2 : E3 If E1 is true it returns E2 otherwise it returns E3. Several {functional programming languages}, e.g. {Hope}, {Haskell}, have similar operators ("if E1 then E2 else E3"). {Objective C} {messages} are effectively distfix operator applications: getRow:row andColumn:col ofCell:cell is a message with three arguments, row, col, and cell. (1997-01-21)

distfix ::: (programming) (distributed fixity?) A description of an operator represented by multiple symbols before, between, and/or after the arguments.The classical example is the C conditional operator, ?: which is written E1 ? E2 : E3 programming languages, e.g. Hope, Haskell, have similar operators (if E1 then E2 else E3).Objective C messages are effectively distfix operator applications: getRow:row andColumn:col ofCell:cell (1997-01-21)

domain squatter "web" An unscrupulous person who registers a {domain name} in the hope of selling it to the rightful, expected owner at a profit. E.g. {(http://foldoc.com/)}. (2007-07-15)

Double-Up ::: An investing strategy "doubles up" when a trader doubles his or her current position in an asset, generally after an adverse price movement event. By doubling the risk, the trader hopes to earn a larger return when the security moves in a favorable direction.

Driesch, Hans Adolf Eduard: (1867-1940) An experimental biologist turned philosopher, he as a rationalist became the most prominent defender of a renovated vitalism. He excludes the physical-chemical level of reality from his vitalism. He asserts that every organism has its own entelechy. For what he terms phylogenetic development, a more inclusive vitalism of the whole evolutionary process, he postulates a super-personal phylogenetic entelechy. He offers an a priori justification of his vitalistic theory, and treats incisively the logic of the psychological. Main works: Philosophy of the Organism; Ordnungslehre, 1912; Wirklichkeitslehre, 1917; Alltagsrätsel des Seelenlebens, 1938; "Kausalität und Vitalismus" in Jahrbuch der Schopenhauer Gesellschaft, XVI, 1939.

dūn.asa (dunasha) ::: "oppressed in hope" (in Sri Aurobindo"s interdunasa pretation of R.g Veda 1.176.4).

dweeb An even lower form of life than the {spod}, found in much the same habitat as the former. though more prevailent on {talker systems}. Unlike spods, upon receiving the desired response to the question "Are you male or female?", dweebs will then engage upon a detailed description of themselves and how wonderful they are, often in the hopes of truly impressing the other with their "charm" and "wit". Nearly all dweebs are male, but very few actually live up to the image that they present. Dweebs, unfortunately, are often the cause of ill-will, and may well bring a bad reputation to the system in question. They are often, however, easy to wind up and can be the source of great mirth to the seasoned user.

Easter egging "jargon" ({IBM}, From the custom of the Easter Egg hunt observed in the US and many parts of Europe) The act of replacing unrelated components more or less at random in the hope that a malfunction will go away. Hackers consider this the normal operating mode of {field circus} techs and do not love them for it. Compare {Easter egg}, {shotgun debugging}. [{Jargon File}] (1998-03-18)

Easter egging ::: (jargon) (IBM, From the custom of the Easter Egg hunt observed in the US and many parts of Europe) The act of replacing unrelated components more or less at random in the hope that a malfunction will go away. Hackers consider this the normal operating mode of field circus techs and do not love them for it.Compare Easter egg, shotgun debugging.[Jargon File] (1998-03-18)

Eighth Sphere or Planet of Death ::: A term used in the more esoteric or inner part of the teachings about which little can be said, for over thispart of the doctrine there has always been drawn a thick veil of secrecy and silence.Frequently the term is confused with avichi, but this is incorrect, because the two, while closelyconnected, are nevertheless quite distinct. While avichi is a state where very evil human beings "die andare reborn without interruption," yet not without hope of final redemption -- something which canactually take place even on our physical plane in the cases of very evil or soulless men -- the EighthSphere represents a degree of psychomental degeneration still more advanced. As just hinted, even inavichi there is a possibility of reinsoulment by the ray of the spiritual monad; whereas in the EighthSphere or Planet of Death such possibility finally vanishes, and the entity which has sunk to the Planet ofDeath is what is technically called in the esoteric philosophy a "lost soul." In the Eighth Sphere the lostsouls are ground over and over in nature's laboratory, and are finally dissipated into their componentpsycho-astral elements or life-atoms. The Eighth Sphere or Planet of Death is an actual globe. It is also ofcourse a state or condition of being; whereas the avichi is almost exclusively a state or condition in whichan entity may find itself, although obviously this entity must have position or place and therefore localityin space -- on our earth or elsewhere.

elate ::: a. --> Lifted up; raised; elevated.
Having the spirits raised by success, or by hope; flushed or exalted with confidence; elated; exultant. ::: v. t. --> To raise; to exalt.
To exalt the spirit of; to fill with confidence or


Eldorado (Spanish) [from el the + dorado golden, gilded] An imaginary region supposed to abound in gold and other precious elements, often located by early European explorers in the New World somewhere in Central or South America; figuratively, a speculative goal of blissful hopes. Such ideas, like that of the Promised Land, Elysium, or Paradise, are echoes of intuitive and traditional awareness of mankind’s divine origin and destiny — traditions also connected with certain spots on the earth, such as the north pole.

encourage ::: v. t. --> To give courage to; to inspire with courage, spirit, or hope; to raise, or to increase, the confidence of; to animate; enhearten; to incite; to help forward; -- the opposite of discourage.

encouraging ::: p. pr. & vb. n. --> of Encourage ::: a. --> Furnishing ground to hope; inspiriting; favoring.

entice ::: v. t. --> To draw on, by exciting hope or desire; to allure; to attract; as, the bait enticed the fishes. Often in a bad sense: To lead astray; to induce to evil; to tempt; as, the sirens enticed them to listen.

enticing ::: leading on by exciting hope or desire; alluring.

esperance ::: n. --> Hope.

Ethical rule: See Rule. Ethics: (Gr. ta ethika, from ethos) Ethics (also referred to as moral philosophy) is that study or discipline which concerns itself with judgments of approval and disapproval, judgments as to the rightness or wrongness, goodness or badness, virtue or vice, desirability or wisdom of actions, dispositions, ends, objects, or states of affairs. There are two main directions which this study may take. It may concern itself with a psychological or sociological analysis and explanation of our ethical judgments, showing what our approvals and disapprovals consist in and why we approve or disapprove what we do. Or it may concern itself with establishing or recommending certain courses of action, ends, or ways of life as to be taken or pursued, either as right or as good or as virtuous or as wise, as over against others which are wrong, bad, vicious, or foolish. Here the interest is more in action than in approval, and more in the guidance of action than in its explanation, the purpose being to find or set up some ideal or standard of conduct or character, some good or end or summum bonum, some ethical criterion or first principle. In many philosophers these two approaches are combined. The first is dominant or nearly so in the ethics of Hume, Schopenhauer, the evolutionists, Westermarck, and of M. Schlick and other recent positivists, while the latter is dominant in the ethics of most other moralists.

evanescence ::: n. --> The act or state of vanishing away; disappearance; as, the evanescence of vapor, of a dream, of earthly plants or hopes.

expectancy ::: n. --> The act of expecting ; expectation.
That which is expected, or looked or waited for with interest; the object of expectation or hope.


expectant ::: a. --> Waiting in expectation; looking for
waiting for the efforts of nature, with little active treatment. ::: n. --> One who waits in expectation; one held in dependence by hope of receiving some good.


Expectation: 1. In general, the act or state of looking forward to an event about to happen. The grounds on which something is believed to happen. A supposition, an anticipation, a reasonable hope, a probable occurrence.

extinguished ::: 1. Put an end to (hopes, for example); destroyed. 2. Put out, quenched. 3. Obscured; eclipsed.

extinguish ::: v. t. --> To quench; to put out, as a light or fire; to stifle; to cause to die out; to put an end to; to destroy; as, to extinguish a flame, or life, or love, or hope, a pretense or a right.
To obscure; to eclipse, as by superior splendor.


fallible ::: a. --> Liable to fail, mistake, or err; liable to deceive or to be deceived; as, all men are fallible; our opinions and hopes are fallible.

farming "jargon" (From Adelaide University, Australia) What the {heads} of a {disk drive} are said to do when they plow little furrows in the magnetic media during a {head crash}. Typically used as follows: "Oh no, the machine has just crashed; I hope the hard drive hasn't gone {farming} again." [{Jargon File}] (2001-03-26)

farming ::: (jargon) (From Adelaide University, Australia) What the heads of a disk drive are said to do when they plow little furrows in the magnetic media during a head crash. Typically used as follows: Oh no, the machine has just crashed; I hope the hard drive hasn't gone farming again.[Jargon File](2001-03-26)

::: **"Fear and anxiety are perverse forms of will. What thou fearest & ponderest over, striking that note repeatedly in thy mind, thou helpest to bring about; for, if thy will above the surface of waking repels it, it is yet what thy mind underneath is all along willing, & the subconscious mind is mightier, wider, better equipped to fulfil than thy waking force & intellect. But the spirit is stronger than both together; from fear and hope take refuge in the grandiose calm and careless mastery of the spirit.” Essays Divine and Human

“Fear and anxiety are perverse forms of will. What thou fearest & ponderest over, striking that note repeatedly in thy mind, thou helpest to bring about; for, if thy will above the surface of waking repels it, it is yet what thy mind underneath is all along willing, & the subconscious mind is mightier, wider, better equipped to fulfil than thy waking force & intellect. But the spirit is stronger than both together; from fear and hope take refuge in the grandiose calm and careless mastery of the spirit.” Essays Divine and Human

forlorn ::: --> of Forlese ::: v. t. --> Deserted; abandoned; lost.
Destitute; helpless; in pitiful plight; wretched; miserable; almost hopeless; desperate.


forward ::: adv. 1. Toward or tending to the front; facing frontward. 2. Fig. Directed or moving ahead. 3. Of continuous motion: Towards what is in front; (moving) onwards, on. forward-rippling, forward-striving. *adj. 4. At or near or directed towards a point ahead.* ::: to look forward. Expect or hope for something positive in the future.

FP/M ::: (programming) An abstract machine and intermediate language for functional languages, used to implement Hope. FP/M is an optimisation of the SECD machine.[The Compilation of FP/M Programs into Conventional Machine Code, A.J. Field, Imperial College, London, 1985].[Functional Programming, A.J. Field & P.G. Harrison, A-W 1988]. (1994-10-20)

FP/M "programming" An {abstract machine} and intermediate language for {functional languages}, used to implement {Hope}. FP/M is an optimisation of the {SECD machine}. ["The Compilation of FP/M Programs into Conventional Machine Code", A.J. Field, Imperial College, London, 1985]. ["Functional Programming", A.J. Field & P.G. Harrison, A-W 1988]. (1994-10-20)

free association: A psychodynamic technique, whereby a patient is encouraged to freely talk about their thoughts, wishes, experiences and mental images as they arise, in the hope of allowing preconscious content to surface in the consciousness.

freeze To lock an evolving software distribution or document against changes so it can be released with some hope of stability. Carries the strong implication that the item in question will "unfreeze" at some future date. There are more specific constructions on this term. A "feature freeze", for example, locks out modifications intended to introduce new features but still allows bugfixes and completion of existing features; a "code freeze" connotes no more changes at all. At {Sun Microsystems} and elsewhere, one may also hear references to "code slush" - that is, an almost-but-not-quite frozen state. [{Jargon File}]

freeze ::: To lock an evolving software distribution or document against changes so it can be released with some hope of stability. Carries the strong implication that the item in question will unfreeze at some future date.There are more specific constructions on this term. A feature freeze, for example, locks out modifications intended to introduce new features but still more changes at all. At Sun Microsystems and elsewhere, one may also hear references to code slush - that is, an almost-but-not-quite frozen state.[Jargon File]

Frequency - Marketing, the number of different times a firm hopes to reach its target market through a specific advertising campaign.

From this point the notion of Ich in the German idealistic tradition passes into voluntaristic channels, with emphasis on the dynamic will, as in Schopenhiuer, Eduard von Hartmann and Nietzsche; the pragmatic-psychologic interpretation, typified by Lotze and other post-idealists; and such reconstructions of the transcendental I as are to be found in the school of Husserl and related groups.

functional programming "programming" (FP) A program in a functional language consists of a set of (possibly {recursive}) {function} definitions and an expression whose value is output as the program's result. Functional languages are one kind of {declarative language}. They are mostly based on the {typed lambda-calculus} with constants. There are no {side-effects} to expression evaluation so an expression, e.g. a function applied to certain arguments, will always evaluate to the same value (if its evaluation terminates). Furthermore, an expression can always be replaced by its value without changing the overall result ({referential transparency}). The order of evaluation of subexpressions is determined by the language's {evaluation strategy}. In a {strict} ({call-by-value}) language this will specify that arguments are evaluated before applying a function whereas in a non-strict ({call-by-name}) language arguments are passed unevaluated. Programs written in a functional language are generally compact and elegant, but have tended, until recently, to run slowly and require a lot of memory. Examples of purely functional languages are {Clean}, {FP}, {Haskell}, {Hope}, {Joy}, {LML}, {Miranda}, and {SML}. Many other languages such as {Lisp} have a subset which is purely functional but also contain non-functional constructs. See also {lazy evaluation}, {reduction}. {Lecture notes (ftp://ftp.cs.olemiss.edu/pub/tech-reports/umcis-1995-01.ps)}. or the same {in dvi-format (ftp://ftp.cs.olemiss.edu/pub/tech-reports/umcis-1995-01.dvi)}. {FAQ (http://cs.nott.ac.uk/Department/Staff/gmh/faq.html)}. {SEL-HPC Article Archive (http://lpac.ac.uk/SEL-HPC/Articles/)}. (2003-03-25)

functional programming ::: (programming) (FP) A program in a functional language consists of a set of (possibly recursive) function definitions and an expression whose value is replaced by its value without changing the overall result (referential transparency).The order of evaluation of subexpressions is determined by the language's evaluation strategy. In a strict (call-by-value) language this will specify that arguments are evaluated before applying a function whereas in a non-strict (call-by-name) language arguments are passed unevaluated.Programs written in a functional language are generally compact and elegant, but have tended, until recently, to run slowly and require a lot of memory.Examples of purely functional languages are Clean, FP, Haskell, Hope, Joy, LML, Miranda, and SML. Many other languages such as Lisp have a subset which is purely functional but also contain non-functional constructs.See also lazy evaluation, reduction. . . .(2003-03-25)

gcod. (cho). A Tibetan term, from the verb "to cut" or "to sever;" a Tibetan tantric practice for severing attachment. The full name of the practice is bdud kyi gcod yul, or "the demon to be severed," and is a Tibetan tantric practice in which the meditator, through visualization, offers his or her body to an assembly of benevolent and malevolent deities as a means of accumulating merit and eliminating attachment to the body. The tradition of gcod, together with that of ZHI BYED or "pacification," is commonly classified among eight important tantric traditions and transmission lineages that spread throughout Tibet, the so-called "eight great conveyances that are lineages of achievement" (SGRUB BRGYUD SHING RTA CHEN PO BRGYAD). The practice was originally promulgated by the twelfth-century female adept MA GCIG LAB SGRON, who described it as a practice that severs (gcod) attachment to one's body, dualistic thinking, and conceptions of hope and fear. Although usually practiced by solitary meditators in isolated and frightening locations, gcod liturgies are also performed by monastic assemblies-both accompanied by the ritual music of the hand drum (see dAMARU) and the human leg-bone trumpet. The meditation, rooted in PRĀJNĀPĀRAMITĀ and MAHĀMUDRĀ, involves the visualized offering of the adept's body, flesh, blood, bones, and organs, as food for a vast assembly of beings, including local spirits and demons. It is also commonly used as a ritual for healing or protection.

Hartmann, Eduard von: (1842-1906) Hybridizing Schopenhauer's voluntarism with Hegel's intellectualism, and stimulated by Schelling, the eclectic v.H. sought to overcome irrationalism and rationalism by postulating the Unconscious, raised into a neutral absolute which has in it both will and idea in co-ordination. Backed by an encyclopaedic knowledge he showed, allegedly inductively, how this generates all values in a conformism or correlationism which circumvents a subjective monistic idealism no less than a phenomenalism by means of a transcendental realism. Writing at a time when vitalists were hard put to be endeavored to synthesize the new natural sciences and teleology by assigning to mechanistic causility a special function in the natural process under a more generalized and deeper purposiveness. Dispensing with a pure rationalism, but without taking refuge in a vital force, v.H. was then able to establish a neo-vitalism. In ethics he transcended an original pessimism, flowing from the admittance of the alogical and dis-teleological, in a qualified optimism founded upon an evolutionary hypothesis which regards nature with its laws subservient to the logical, as a species of the teleological, and to reason which, as product of development, redeems the irrational will once it has been permitted to create a world in which existence means unhappiness.

Hatikvah ::: (Heb. The Hope) National anthem of Israel. The words were written by Naftali Herz Imber (about 1870). The melody is a folk song based on a tune which is known in many European countries in various forms.

He hopes (so he confided to King Solomon) to

high-raised ::: a. --> Elevated; raised aloft; upreared.
Elated with great ideas or hopes.


hope and charity) depicted as angels by 15th-

hoped ::: imp. & p. p. --> of Hope

hopeful ::: a. --> Full of hope, or agreeable expectation; inclined to hope; expectant.
Having qualities which excite hope; affording promise of good or of success; as, a hopeful youth; a hopeful prospect.


hopeite ::: n. --> A hydrous phosphate of zinc in transparent prismatic crystals.

hopeless ::: a. --> Destitute of hope; having no expectation of good; despairing.
Giving no ground of hope; promising nothing desirable; desperate; as, a hopeless cause.
Unhoped for; despaired of.


hopeless

hope ::: n. --> A sloping plain between mountain ridges.
A small bay; an inlet; a haven.
A desire of some good, accompanied with an expectation of obtaining it, or a belief that it is obtainable; an expectation of something which is thought to be desirable; confidence; pleasing expectancy.
One who, or that which, gives hope, furnishes ground of expectation, or promises desired good.


hoper ::: n. --> One who hopes.

hope

hopest

hopingly ::: adv. --> In a hopeful manner.

hoping ::: p. pr. & vb. n. --> of Hope

HTH "chat" Hope This Helps. Often used sarcastically, see {HAND}. (1998-03-06)

HTH ::: (chat) Hope This Helps. Often used sarcastically, see HAND. (1998-03-06)

huguo Fojiao. (J. gokoku Bukkyo; K. hoguk Pulgyo 護國佛敎). In Chinese, "state-protection Buddhism," referring to the sociopolitical role Buddhism played in East Asia to protect the state against war, insurrection, and natural disasters. The doctrinal justification for such a protective role for Buddhism derives from the "Guanshiyin pusa pumen pin" ("Chapter on the Unlimited Gate of the BODHISATTVA AVALOKITEsVARA") and the "Tuoluoni pin" (DHĀRAnĪ chapter) of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the "Huguo pin" ("Chapter on Protecting the State") of the RENWANG JING ("Scripture for Humane Kings"), and the "Zhenglun pin" ("Chapter on Right View") of the SUVARnAPRABHĀSOTTAMASuTRA ("Golden Light Sutra"). For example, the Suvarnaprabhāsottamasutra states that a ruler who accepts that sutra and has faith in the dharma will be protected by the four heavenly kings (CĀTURMAHĀRĀJAKĀYIKA); but if he neglects the dharma, the divinities will abandon his state and calamity will result. The "Huguo pin" of the Renwang jing notes that "when the state is thrown into chaos, facing all sorts of disasters and being destroyed by invading enemies," kings should set up in a grand hall one hundred buddha and bodhisattva images and one hundred seats, and then invite one hundred eminent monks to come there and teach the Renwang jing. This ritual, called the "Renwang Assembly of One-Hundred Seats" (C. Renwang baigaozuo hui; J. Ninno hyakukozae; K. Inwang paekkojwa hoe) would ward off any calamity facing the state and was held in China, Japan, and Korea from the late sixth century onward. In Japan, these three scriptures were used to justify the role Buddhism could play in protecting the state; and the Japanese reformist NICHIREN (1222-1282) cites the Suvarnaprabhāsottamasutra in his attempts to demonstrate that the calamities then facing Japan were a result of the divinities abandoning the state because of the government's neglect of the true teachings of Buddhism. The notion of state protection also figured in the introduction of ZEN to Japan. In 1198, the TENDAI and ZEN monk MYoAN EISAI (1141-1215) wrote his KoZEN GOKOKURON ("Treatise on the Promulgation of Zen as a Defense of the State"), which explained why the new teachings of Zen would both protect the state and allow the "perfect teachings" (see JIAOXIANG PANSHI) of Tendai to flourish. ¶ "State-protection Buddhism" has also been posited as one of the defining characteristics of Korean Buddhism. There are typically four types of evidence presented in support of this view. (1) Such rituals as the Inwang paekkojwa hoe (Renwang jing recitation) were held at court at least ten times during the Silla dynasty and increased dramatically to as many as one hundred twenty times during the succeeding Koryǒ dynasty. (2) Monasteries and STuPAs were constructed for their apotropaic value in warding off calamity. During the Silla dynasty, e.g., HWANGNYONGSA and its nine-story pagoda, as well as Sach'onwangsa (Four Heavenly Kings Monastery), were constructed for the protection of the royal family and the state during the peninsular unification wars. During the succeeding Koryo dynasty, the KORYo TAEJANGGYoNG (Korean Buddhism canon) was carved (twice) in the hopes that state support for this massive project would prompt the various buddhas and divinities (DEVA) to ward off foreign invaders and bring peace to the kingdom. (3) Eminent monks served as political advisors to the king and the government. For example, Kwangjong (r. 949-975), the fourth monarch of the Koryǒ dynasty, established the positions of wangsa (royal preceptor) and kuksa (state preceptor, C. GUOSHI), and these offices continued into the early Choson dynasty. (4) Monks were sometimes at the vanguard in repelling foreign invaders, such as the Hangmagun (Defeating Māra Troops) in twelfth-century Koryo, who fought against the Jurchen, and the Choson monks CH'oNGHo HYUJoNG (1520-1604) and SAMYoNG YUJoNG (1544-1610), who raised monks' militias to fight against the Japanese during the Hideyoshi invasions of the late sixteenth century. In the late twentieth century, revisionist historians argued that the notion of "state-protection Buddhism" in Korea may reflect as much the political situation of the modern and contemporary periods as any historical reality, and may derive from the concept of "chingo kokka" (protecting the state) advocated by Japanese apologists during the Buddhist persecution of the Meiji period (1868-1912).

Hwangnyongsa. (皇/龍寺). In Korean, "royal," or "Yellow Dragon Monastery" ("royal" and "yellow" are homophonous in Korean); an important Korean monastery located in the Silla-dynasty capital of Kyongju. The monastery was constructed between 553 and 569, during the reign of the Silla king Chinhŭng (r. 540-576) and was especially renowned for its sixteen-foot high image of sĀKYAMUNI Buddha (completed in 574) and its massive, nine-story pagoda (STuPA), which was built in 645 during the reign of Queen Sondok (r. 632-647). In the winter of 1238, during the succeeding Koryo dynasty (918-1392), the entire monastery, including the buddha image and the pagoda, was totally destroyed by invading Mongol troops, and only the foundation stones currently remain. The site of the monastery was excavated by the Kyongju National Research Institute of Cultural Heritage between 1976 and 1983. Royal Dragon monastery flourished due to the support of the Silla royal family, which sought to use Buddhism as an unifying political ideology; The stories told concerning the foundation of the monastery, the image, and the pagoda all reflect this fact. The construction of the monastery is thus often cited as an example of "state-protection Buddhism" hoguk Pulgyo; C. HUGUO FOJIAO) in Korea. According to the SAMGUK YUSA ("Memorabilia of the Three Kingdoms"), in the second month of 553, King Chinhŭng was building a new palace to the south of his Dragon Palace and east of Wolsong palace, when a yellow dragon (hwangnyong) appeared at the site. Yellow dragons were popular autochthonous deities in Silla; hence, given the auspicious nature of this apparition, the king changed plans and instead built a Buddhist monastery on the site, which is called both Yellow Dragon and Royal Dragon monastery in the literature. When the Silla monk CHAJANG (d.u.; fl. c. 590-658) was training at WUTAISHAN in China, an emanation of the bodhisattva MANJUsRĪ told him that Hwangnyongsa was constructed on the site of the dispensation of the previous buddha KĀsYAPA. Not long after the monastery's completion, a ship with 57,000 pounds of iron and 30,000 ounces of gold aboard appeared at Sap'o Harbor in Hagok County (currently Kokp'o near Ulsan, on the southeast coast of the peninsula). The ship also carried an inscription, which said that the Indian king AsOKA, having tried and failed three times to forge a sākyamuni triad from these metals, had finally decided to load the materials aboard ship, along with models of the images, and send them off in search of a land with the requisite metallurgical skill to craft such a statue. King Chinŭng ordered his metallurgists to forge this sixteen-foot statue of the Buddha, and they succeeded on the first attempt in the third month of 574. Chajang also was told by MANJUSRĪ that the queen belonged to the Indian KsATRIYA caste. He was later told by a divine being that if a nine-story pagoda were constructed within the precincts of Royal Dragon monastery, the kingdoms bordering Silla would surrender and submit to Silla hegemony. Hearing Chajang's prediction, in 645, the queen built the pagoda, which was 224 feet tall and made entirely of wood. Chajang placed within its columns some of the relics (sARĪRA) of the Buddha that he had received at Wutaishan. (Another portion was enshrined at T'ONGDOSA, where they remain still today.) It was said that the nine stories of the pagoda symbolized the nine kingdoms and tribal leagues surrounding Silla. During the time when Hwangnyongsa was constructed, the unification wars between the three Korean kingdoms of Silla, Koguryo, and Paekche were raging. The Silla monarchs at this time tried to justify their royal authority by relying on Buddhism, particularly by comparing the Silla rulers to the imported Buddhist notion of the ideal Buddhist ruler, or CAKRAVARTIN (wheel-turning emperor) and by positing that the royal family was genealogically related to the ksatriya clan of the Buddha. These associations are also obvious in the personal names of Silla kings, queens, and other royal family members. For example, the names of the King Chinhŭng's two princes were Tongnyun (Copper Wheel) and Kŭmnyun (Gold Wheel), both specific types of cakravartins; additionally, King Chinp'yong's personal name was Paekchong and his queen's was Maya, the Sino-Korean translation and transcription, respectively, of the names of sākyamuni Buddha's father and mother, sUDDHODANA and MĀYĀ. The foundation of Hwangnyongsa was intimately associated with these attempts by the royal family to employ Buddhism as a tool for justifying and reinforcing its authority. The monastery sponsored the Inwang Paekkojwa hoe (Humane Kings Assembly of One-Hundred Seats), a state-protection (hoguk) rite based on the RENWANGJING ("Scripture for Humane Kings"), in the hopes that the power of the buddhadharma would protect and promote the royal family and the kingdom. According to both the Samguk yusa and the Samguk Sagi ("Historical Records of the Three Kingdoms"), such a ceremony was held at Hwangnyongsa in 613 and 636, before the unification of the three kingdoms, as well as several times subsequently. Monks who resided at Hwangnyongsa also played important roles in Silla politics and religion. WoN'GWANG (532-630), who composed the five codes of conduct for the "flower boys" (hwarang), an elite group of male aristocratic youths, may have written there a letter to ask Emperor Yangdi (r. 604-618) of the Sui dynasty to attack Koguryo on Silla's behalf. Another resident, Chajang, encouraged the royal family to adopt Chinese official attire and the Chinese chronological era at the Silla court and was appointed kukt'ong (state superintendent), to supervise the entire Silla Buddhist ecclesia. Several other Hwangnyongsa monks, including Hyehun (fl. c. 640), Kangmyong (fl. 655), and Hunp'il (fl. 879), were appointed to kukt'ong and other important Silla ecclesiastical positions. Finally, several important Silla scholar-monks resided at Hwangnyongsa, including WoNHYO (617-686), who delivered his first public teaching of the KŬMGANG SAMMAEGYoNG NON ("Exposition of the Vajrasamādhisutra") at the monastery.

icchantika. (T. 'dod chen; C. yichanti; J. issendai; K. ilch'onje 一闡提). In Sanskrit, "incorrigibles"; a term used in the MAHĀYĀNA tradition to refer to a class of beings who have lost all potential to achieve enlightenment or buddhahood. The term seems to derive from the present participle icchant (desiring), and may be rendered loosely into English as something like "hedonist" or "dissipated" (denotations suggested in the Tibetan rendering 'dod chen (po), "subject to great desire"). (The Sinographs are simply a transcription of the Sanskrit.) The Mahāyāna MAHĀPARINIRVĀnASuTRA states that persons become icchantika when they refuse to accept such basic principles as the law of causality, have lost their moral compass, are no longer concerned about either present actions or their future consequences, do not associate with spiritual mentors, and generally do not follow the teachings of the Buddha. In the LAnKĀVATĀRASuTRA, an icchantika is defined as a being who is explicitly antagonistic to the "bodhisattva collection" (BODHISATTVAPItAKA) of the canon, viz., to Mahāyāna scriptures, and who falsely claims that those scriptures do not conform to the SuTRA and the VINAYA. As a consequence of their disdain for the dharma, icchantikas were commonly assumed to be condemned to an indefinite period (and, according to some texts, an eternity) in the hells (see NĀRAKA). Certain bodhisattvas, such as KsITIGARBHA, could, however, voluntarily choose to become icchantikas by renouncing all of their own wholesome faculties (KUsALAMuLA) in order to save even the denizens of the hells. In East Asia, there was a major debate about whether icchantikas were subject to eternal damnation or whether even they retained the innate capacity to attain enlightenment. The Chinese monk DAOSHENG (355-434) rejected the implication that Buddhism would condemn any class of being to hell forever. He went so far as to reject the accuracy of passages suggesting such a fate that appeared in the first Chinese rendering of the Mahāparinirvānasutra made by FAXIAN and BUDDHABHADRA in 418. DHARMAKsEMA's subsequent translation of the sutra in 421, however, affirmed Daosheng's view that the buddha-nature (C. FOXING; S. BUDDHADHĀTU) was inherent in all beings, even icchantikas. The FAXIANG school of YOGĀCĀRA Buddhism was the only school of East Asian Buddhism that posited the existence of icchantikas, which it viewed as beings who had destroyed the pure seeds (BĪJA) innate in the mind through their heinous actions and thus had lost all hope of becoming buddhas. Virtually all other schools of East Asian Buddhism, however, asserted the doctrine of the universality of the buddha-nature in all sentient beings (and, in some cases, even in inanimate objects), and thus rejected any implication that icchantikas were bereft of all prospect of achieving buddhahood. See also SAMUCCHINNAKUsALAMuLA; QINI[ZUI].

Ich: (Ger. I, myself, me, the ego (q.v.)) In the German idealistic movement from Kant through Schopenhauer, the Ich, the final, ultimate conscious subject, plays a central and dynamic role. Kant discredited the traditional Cartesian conception of a simple, undecomposable, substantial I, intuitively known. On his view, the Ich is not a substance, but the functional, dynamic unity of consciousness -- a necessary condition of all experience and the ultimate subject for which all else is object. This "transcendental unity of apperception," bare consciousness as such, is by its very nature empty, it is neither a thing nor a concept. For the pute transcendental I, my empirical self is but one experience among others in the realm of phenomena, and one of which Kant does not seek an adequate definition. The stress on the pure I as opposed to the empirical self is carried over into his practical philosophy, where the moral agent becomes, not the concrete personality, but a pure rational will, i.e., a will seeking to act in accordance with an absolute universal law of duty, the categorical imperative (q.v.).

I guess it must be the flag of my disposition, out of hopeful green stuff woven. Or I guess it is the handkerchief of the Lord,

illude ::: v. t. --> To play upon by artifice; to deceive; to mock; to excite and disappoint the hopes of.

Illusionism: The view that the spatial-temporal external world is merely a veil of maya, a phantasmagoria. Not only is everything illusion, deception, appearance, but existence itself has no real value. (Schopenhauer.) -- H.H.

illusory ::: a. --> Deceiving, or tending of deceive; fallacious; illusive; as, illusory promises or hopes.

INCAPACITY. ::: There is a part in the physical and vital consciousness of every human being that has not the will for sadhana, docs not feel the capacity for it, distrusts any hope or promise of a spiritual future and is inert and indifferent to any such thing. At one period in the course of the sadhana this rises up and one feels identified with it.

inextricable ::: a. --> Incapable of being extricated, untied, or disentangled; hopelessly intricate, confused, or obscure; as, an inextricable knot or difficulty; inextricable confusion.
Inevitable.


infinite loop ::: (programming) (Or endless loop) Where a piece of program is executed repeatedly with no hope of stopping. This is nearly always because of a bug, as a last-resort error handler when no other action is appropriate. This is used in some operating system kernels following a panic.A program executing an infinite loop is said to spin or buzz forever and goes catatonic. The program is wound around the axle.A standard joke has been made about each generation's exemplar of the ultra-fast machine: The Cray-3 is so fast it can execute an infinite loop in under 2 seconds!See also black hole, recursion, infinite loop.[Jargon File] (1996-05-11)

infinite loop "programming" (Or "endless loop") Where a piece of program is executed repeatedly with no hope of stopping. This is nearly always because of a {bug}, e.g. if the condition for exiting the loop is wrong, though it may be intentional if the program is controlling an {embedded system} which is supposed to run continuously until it is turned off. The programmer may also intend the program to run until interrupted by the user. An endless loop may also be used as a last-resort error handler when no other action is appropriate. This is used in some {operating system} kernels following a {panic}. A program executing an infinite loop is said to {spin} or {buzz} forever and goes {catatonic}. The program is "wound around the axle". A standard joke has been made about each generation's exemplar of the ultra-fast machine: "The Cray-3 is so fast it can execute an infinite loop in under 2 seconds!" See also {black hole}, {recursion}, {infinite loop}. [{Jargon File}] (1996-05-11)

In harmony with Kant's major concern in his other Critiques, -- namely the establishment of lawfulness in each respective sphere (of scientific knowledge, of moral action, and of artistic and religious hopefulness) -- Kant's primary aim in ethics is the unification or synthesis of the field of action. Since, however, action is ever changing and since eternally new and creative possibilities of action are constantly coming into view, Kant saw that lawfulness in the ethical sphere could not be of either a static or predetermined nature.

In mental vision the images arc invented by the mind and are partly true, partly a play of possibilities. Or a mental vision like the vital may be only a suggestion, — that is, a formation of some possibility on the menial or vital plane which presents itself to the sadhaka in the hope of being accepted and helped to rcalbe itself.

INNER SIGHT. ::: When one tries to meditate, the first obstacle in the beginning is sleep. When you get over this obstacle, there comes a condition in which, with the eyes closed, you begin to see things, people, scenes of all kinds. It is a good sign and means that you are making progress in yoga. There is, besides the outer physical sight which sees external objects, an inner .sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds.

Inner vision is vivid like actual sight, always precise and contains a truth in it. In mental vision the images are invented by the mind and are partly true, partly a play of possibilities. Or a mental vision like the vital may be only a suggestion,- that is a formation of some possibility on the mental or vital plane which presents itself to the sādhaka in the hope of being accepted and helped to realise itself.


inspirational; offering or providing hope, encouragement, salvation, etc.

Intersil 6100 "programming" (IMS 6100) A single chip design of the {DEC} {PDP-8} {minicomputer}. The old PDP-8 design was very strange, and if it hadn't been popular, an awkward {CPU} like the 6100 would never been designed. The 6100 was a 12-bit processor, which had three {registers}: the {PC}, AC (accumulator), and MQ. All 2-operand instructions read AC and MQ and wrote back to AC. It had a 12-bit {address bus}, limiting {RAM} to only 4K. Memory references were 7-bit, offset either from address 0, or from the PC page base address (PC AND 7600 oct). It had no {stack}. Subroutines stored the {PC} in the first word of the subroutine code itself, so {recursion} required fancy programming. 4K RAM was pretty much hopeless for general purpose use. The 6102 support chip (included in the 6120) added 3 address lines, expanding memory to 32K the same way that the PDP-8/E expanded the PDP-8. Two registers, IFR and DFR, held the page for instructions and data respectively (IFR was always used until a data address was detected). At the top of the 4K page, the PC wrapped back to 0, so the last instruction on a page had to load a new value into the IFR if execution was to continue. (2003-04-04)

Intersil 6100 ::: (programming) (IMS 6100) A single chip design of the DEC PDP-8 minicomputer. The old PDP-8 design was very strange, and if it hadn't been popular, an awkward CPU like the 6100 would never been designed.The 6100 was a 12-bit processor, which had three registers: the PC, AC (accumulator), and MQ. All 2-operand instructions read AC and MQ and wrote back were 7-bit, offset either from address 0, or from the PC page base address (PC AND 7600 oct).It had no stack. Subroutines stored the PC in the first word of the subroutine code itself, so recursion required fancy programming.4K RAM was pretty much hopeless for general purpose use. The 6102 support chip (included in the 6120) added 3 address lines, expanding memory to 32K the same the last instruction on a page had to load a new value into the IFR if execution was to continue.(2003-04-04)

In the first case, the hierophant could either offer his pure life “as a sacrifice for his race to the gods whom he hoped to rejoin,” or an animal victim. This last is a blind, for no initiate of the right-hand path ever sacrificed the life of an animal or any life. The sacrifice performed is the complete conquest of the lower, animal nature, either in this or a lower degree; hence the alternative. The sacrifice of their lives “depended entirely on their own will. At the last moment of the solemn ‘new birth,’ the initiator passed ‘the word’ to the initiated, and immediately after that the latter had a weapon placed in his right hand, and was ordered to strike. This is the true origin of the Christian dogma of atonement” (IU 2:42). Blavatsky mentions a widespread superstition among the Slavs and Russians that a magician or wizard cannot die before he has passed the word to a successor, which she traces to the ancient Mysteries.

  “In the popular belief, semi-divine beings, shades of saints, inconsumable by fire, impervious to water, who dwell in Tapo-loka with the hope of being translated into Satya-loka — a more purified state which answers to Nirvana. The term is explained as the aerial bodies or astral shades of ‘ascetics, mendicants, anchorites, and penitents, who have completed their course of rigorous austerities.’ [Vishnu-Purana, Wilson, 2:229] Now in esoteric philosophy they are called Nirmanakayas, Tapo-loka being on the sixth plane (upward) but in direct communication with the mental plane. The Vairajas are referred to as the first gods because the Manasaputras and the Kumaras are the oldest in theogony, as it is said that even the gods worshipped them (Matsya Purana); those whom Brahma ‘with the eye of Yoga beheld in the eternal spheres, and who are the gods of gods’ (Vayu Purana)” (TG 358).

invite ::: v. t. --> To ask; to request; to bid; to summon; to ask to do some act, or go to some place; esp., to ask to an entertainment or visit; to request the company of; as, to invite to dinner, or a wedding, or an excursion.
To allure; to draw to; to tempt to come; to induce by pleasure or hope; to attract.
To give occasion for; as, to invite criticism.


irrelievable ::: a. --> Not admitting relief; incurable; hopeless.

irresolution ::: n. --> Want of resolution; want of decision in purpose; a fluctuation of mind, as in doubt, or between hope and fear; irresoluteness; indecision; vacillation.

Job (Hebrew) ’Iyyōb Persecuted, tried; one of the books in the Bible, depicting the story of Job, regarded by Blavatsky as far older than the Pentateuch. She points out that there is no reference to any of the Hebrew patriarchs, that Jehovah is not mentioned in the poem itself, that there is no mention of the Sabbatical institution, and that there is a direct discussion on the worship of the heavenly bodies (prevailing in those days in Arabia). “The Book of Job is a complete representation of ancient initiation and the trials which generally precede this grandest of all ceremonies. The neophyte perceives himself deprived of everything he valued, and afflicted with foul disease. His wife appeals to him to adore God and die; there was no more hope for him” (IU 2:494-5). Elihu the hierophant teaches Job, now ready to learn the meaning of his experience, and Job is able to contact his own higher self or inner god.

Jodo Shinshu. (浄土眞宗). In Japanese, the "True Pure Land school"; referring to the followers of the Japanese PURE LAND monk SHINRAN (1173-1262) and often called simply the Shinshu ("True School"). The central scriptures of the Jodo Shinshu are the so-called three pure land SuTRAs (J. jodo sanbukyo, see JINGTU SANBUJING): the longer SUKHĀVATĪVYuHASuTRA, the shorter Sukhāvatīvyuhasutra (also known as the AMITĀBHASuTRA) and the GUAN WULIANGSHOU JING, as well as the writings of Shinran, such as his magnum opus, KYoGYo SHINSHo. Following the example of Shinran's own vocation, the school is distinguished from the earlier JoDOSHu by its more liberal attitude toward the Buddhist VINAYA rules of conduct, permitting its clergy to marry, have families, and eat meat, and its faith-oriented approach to practice, which placed relatively less emphasis on the efficacy of nenbutsu (C. NIANFO), the invocation of the name of the buddha AMITĀBHA, and greater stress on the power and grace of Amitābha. Because Shinran believed that people in this degenerate age of the dharma (J. mappo; C. MOFA) had little hope of gaining salvation through through own power (JIRIKI), he taught instead the complete reliance on Amitābha's salvific power (TARIKI). And because there was no possibility of effecting salvation on one's own, Shinran advocated that just a single sincere recitation of his name (ICHINENGI) would be sufficient to earn Amitābha's grace, in distinction to other of Honen's successors, who advocated multiple or even continuous recitations of Amitābha's name (TANENGI). Shinran's teachings spread from the capital of Kyoto to the countryside, largely through the proselytizing efforts of his disciples. The followers of Shinran eventually formed regional centers known as dojo (cultivation sites), which later came under control of the monastery HONGANJI, thus developing a unified sectarian identity. This process largely began with the development of a memorial cult surrounding Shinran. KAKUNYO (1270-1351), Shinran's great-grandson, formalized the memorial services (hoonko) for Shinran and transformed his mausoleum in otani into a temple, which he later named Honganji. The regional centers also developed into contending factions (e.g., the Bukkoji, Senjuji, and Kinshokuji branches), but they were eventually unified under the strong leadership of RENNYO (1415-1499), the eighth abbot of Honganji. In 1465, warrior monks from HIEIZAN razed Honganji and turned the site into one of their own branch temples (matsuji). In 1478, having gained enough support to counter any threat from Mt. Hiei, Rennyo moved Honganji to the Yamashina area of Kyoto. The move was completed in 1483 with the completion of the Amida hall. Under Rennyo's leadership, Honganji became the central monastery of the Jodo Shinshu tradition. Rennyo built a broad network of temples that was consolidated under the sole administration of Honganji. After a brief move to osaka, Honganji was relocated to its current site in Kyoto on the order of Toyotomi Hideyoshi (1536-1598). A split occurred between two factions shortly thereafter, and ever since the early seventeenth century the Nishi (West) and Higashi (East) Honganji complexes have served as the religious centers of these two major branches of Jodo Shinshu, the NISHI HONGANJIHA and the HIGASHI HONGANJIHA (also known as the oTANIHA). See also JoDOSHu.

Kun byed rgyal po. (Kun che gyalpo). In Tibetan, the "All-Creating King," an important tantra for the RNYING MA sect of Tibetan Buddhism, known for its exposition of RDZOGS CHEN. Within the tripartite division of ATIYOGA, it is placed in the SEMS SDE class. Although presented as an Indian text (in which case, its Sanskrit title would be Kulayarāja), the work is likely of Tibetan origin, dating from the late tenth century. A work in eighty-four chapters, it takes the form of a dialogue between the All-Creating King and Sattvavajra. Among its famous teachings are the "ten absences" (med pa bcu) that point to the special nature of primordial awareness, called BODHICITTA as well as the "all-creating king" in the text. The ten are as follows: no philosophical view on which to meditate, no vows to maintain, no method to seek, no MAndALA to create, no transmission to receive, no path to traverse, no BHuMI to achieve, no conduct to abandon or adopt, an absence of obstacles in the primordial wisdom, and spontaneous perfection beyond all hope and fear.

lamer "jargon" A hopelessly clueless {luser}. (1997-01-31)

lamer ::: (jargon) A hopelessly clueless luser. (1997-01-31)

Lavon Affair (July 1954) ::: Israeli military operation carried out in July 1954 in which Israeli agents in Egypt detonated bombs against American and British targets. The operation was carried out in the hopes that a perceived Egyptian attack would entice the two powers to continue to occupy the Suez Canal and protect Israeli interests. The Israeli agents who carried out the attacks were later captured, six were sent to prison, two were tried in absentia, and two were hanged. News of the affair caused an uproar in Israel and allegations were made that Defense Minister Pinchas Lavon had approved the mission. Though Lavon maintained his innocence and was later exonerated of all charges, he was forced to resign and was replaced by David Ben Gurion.

leucadendron ::: n. --> A genus of evergreen shrubs from the Cape of Good Hope, having handsome foliage. Leucadendron argenteum is the silverboom of the colonists.

Leverage – Is a term commonly used in finance and accounting to describe the ability of fixed costs to magnify returns to a firm's owners. Operating leverage, a measure of operating risk, refers to the fixed operating costs found in the firm's income statement. Financial leverage, a measure of financial risk, refers to financing a portion of the firm's assets, bearing fixed financing charges in hopes of increasing the return to its owners. Total leverage is a measure of total risk. The way to measure total leverage is to determine how earnings per share (EPS) is affected by a change in sales.

lingering hope of restoration to the presence of the

Love, hope have their primary seat in the heart, so with pity etc.

Lullic art: The Ars Magna or Generalis of Raymond Lully (1235-1315), a science of the highest and most general principles, even above metaphysics and logic, in which the basic postulates of all the sciences are included, and from which he hoped to derive these fundamental assumptions with the aid of an ingenious mechanical contrivance, a sort of logical or thinking machine. -- J.J.R.

Madhav: “The Scripture Wonderful refers to the Supreme Knowledge. The Spirit-mate of Life hopes to divine the Supreme Knowledge in the transcript made by Life of God’s intention; but that script, however bright and attractive is a product of her fancy. The true Word lies covered under her fanciful rendering. The Supreme Knowledge that holds the key to the celestial beatitudes escapes him.” The Book of the Divine Mother

Massey Hope "language, functional programming" A refinement of {Hope+C} by Nigel Perry "N.Perry@massey.ac.nz" of {Massey University}, NZ, with improved {syntax}. {Concurrent Massey Hope} is derived directly from Massey Hope. (1999-08-04)

Massey Hope ::: (language, functional programming) A refinement of Hope+C by Nigel Perry of Massey University, NZ, with improved syntax.Concurrent Massey Hope is derived directly from Massey Hope. (1999-08-04)

MEGO /me"goh/ or /mee'goh/ ["My Eyes Glaze Over", often "Mine Eyes Glazeth (sic) Over", attributed to the futurologist Herman Kahn] Also "MEGO factor". 1. A {handwave} intended to confuse the listener and hopefully induce agreement because the listener does not want to admit to not understanding what is going on. MEGO is usually directed at senior management by engineers and contains a high proportion of {TLAs}. 2. excl. An appropriate response to MEGO tactics. 3. Among non-hackers, often refers not to behaviour that causes the eyes to glaze, but to the eye-glazing reaction itself, which may be triggered by the mere threat of technical detail as effectively as by an actual excess of it.

Metalogical: That which belongs to the basis of logic. Metalogical truths are the laws of thought, the formal conditions of thinking inherent in reason. (Schopenhauer.) -- H.H.

Mikveh Yisrael ::: Hope of Israel; agricultural school established in Jaffa in 1870.

Mind-body relation: Relation obtaining between the individual mind and its body. Theories of the mind-body relation are monistic or dualistic according as they identify or separate the mind and the body. Monistic theories include: the theory of mind as bodily function, advanced by Aristotle and adhered to by thinkers as divergent as Hobbes, Hegel, and the Behaviorists, the theory of body as mental appearance held by Berkeley, Leibniz, Schopenhauer and certain other idealists, the two-aspect theory of Spinoza and of recent neutral monism which considers mind and body as manifestations of a third reality which is neither mental nor bodily. The principal dualistic theories are: two sided interacti'onism of Descartes, Locke, James and others. See Interactionism. psycho-physical parallelism. See Parallelism, Psycho-physical. Epephenomenalism. See Epephenomenalism.

ML ::: 1. (robotics) Manipulator Language. IBM language for handling robots.2. Meta Language. R. Milner et al, 1973. A strict higher-order functional language. It was the first language to include polymorphic typing which was statically-checked. It also had garbage collection and a formal semantics.It began as the metalanguage for the Edinburgh LCF proof assistant. (LCF=Logic for Computable Functions) People soon noticed that ML could be a useful general programming language and stand-alone versions were implemented. Standard ML (SML) is a descendant of these (and related languages such as Hope).The metalanguage aspect has long since disappeared from the language itself (although there are some systems that still use it that way). The historical name is now so inappropriate that asking what ML stands for is like asking what C or Unix stands for. It doesn't stand for anything; it just is.LCF ML was implemented in Stanford LISP. Cardelli (1981) implemented ML in Pascal using the Functional Abstract Machine (FAM). It has been significantly redesigned to produce Standard ML and Lazy ML.[A Metalanguage for Interactive Proof in LCF, M.J.C. Gordon et al, 5th POPL, ACM 1978].(2006-07-21)

ML ::: 1. (robotics) Manipulator Language. IBM language for handling robots.2. Meta Language. R. Milner r et al, 1973. A strict higher-order functional language. It was the first language to include polymorphic typing which was statically-checked. It also had garbage collection and a formal semantics.It began as the metalanguage for the Edinburgh LCF proof assistant. (LCF=Logic for Computable Functions) People soon noticed that ML could be a useful general programming language and stand-alone versions were implemented. Standard ML (SML) is a descendant of these (and related languages such as Hope).The metalanguage aspect has long since disappeared from the language itself (although there are some systems that still use it that way). The historical name is now so inappropriate that asking what ML stands for is like asking what C or Unix stands for. It doesn't stand for anything; it just is.LCF ML was implemented in Stanford LISP. Cardelli (1981) implemented ML in Pascal using the Functional Abstract Machine (FAM). It has been significantly redesigned to produce Standard ML and Lazy ML.[A Metalanguage for Interactive Proof in LCF, M.J.C. Gordon et al, 5th POPL, ACM 1978].(2006-07-21)

ML 1. "robotics" Manipulator Language. IBM language for handling robots. 2. Meta Language. R. Milner "rm@lfcs.edinburgh.ac.uk" et al, 1973. A {strict} {higher-order} {functional language}. It was the first language to include {polymorphic} typing which was statically-checked. It also had {garbage collection} and a formal {semantics}. It began as the {metalanguage} for the Edinburgh {LCF} proof assistant. (LCF="Logic for Computable Functions") People soon noticed that ML could be a useful general programming language and stand-alone versions were implemented. {Standard ML} (SML) is a descendant of these (and related languages such as {Hope}). The "metalanguage" aspect has long since disappeared from the language itself (although there are some systems that still use it that way). The historical name is now so inappropriate that asking what ML stands for is like asking what {C} or {Unix} stands for. It doesn't stand for anything; it just is. LCF ML was implemented in {Stanford LISP}. Cardelli (1981) implemented ML in {Pascal} using the {Functional Abstract Machine} (FAM). It has been significantly redesigned to produce {Standard ML} and {Lazy ML}. ["A Metalanguage for Interactive Proof in LCF", M.J.C. Gordon et al, 5th POPL, ACM 1978]. (2006-07-21)

mock ::: v. **1. To attack or treat with ridicule, contempt, or derision; to jeer, scoff. 2. To ridicule or jeer by imitation of speech or action. 3. To frustrate the hopes of; disappoint; delude. mocks, mocked, mocking, mockst. adj. 4.** Feigned; not real; sham; counterfeit; imitation.

mock ::: v. t. --> To imitate; to mimic; esp., to mimic in sport, contempt, or derision; to deride by mimicry.
To treat with scorn or contempt; to deride.
To disappoint the hopes of; to deceive; to tantalize; as, to mock expectation. ::: v. i.


Modern Period. In the 17th century the move towards scientific materialism was tempered by a general reliance on Christian or liberal theism (Galileo, Bacon, Descartes, Hobbes, Gassendi, Toland, Hartley, Priestley, Boyle, Newton). The principle of gravitation was regarded by Newton, Boyle, and others, as an indication of the incompleteness of the mechanistic and materialistic account of the World, and as a direct proof of the existence of God. For Newton Space was the "divine sensorium". The road to pure modern idealism was laid by the epistemological idealism (epistemological subjectivism) of Campanella and Descartes. The theoretical basis of Descartes' system was God, upon whose moral perfection reliance must be placed ("God will not deceive us") to insure the reality of the physical world. Spinoza's impersonalistic pantheism is idealistic to the extent that space or extension (with modes of Body and Motion) is merely one of the infinity of attributes of Being. Leibniz founded pure modern idealism by his doctrine of the immateriality and self-active character of metaphysical individual substances (monads, souls), whose source and ground is God. Locke, a theist, gave chief impetus to the modern theory of the purely subjective character of ideas. The founder of pure objective idealism in Europe was Berkeley, who shares with Leibniz the creation of European immaterialism. According to him perception is due to the direct action of God on finite persons or souls. Nature consists of (a) the totality of percepts and their order, (b) the activity and thought of God. Hume later an implicit Naturalist, earlier subscribed ambiguously to pure idealistic phenomenalism or scepticism. Kant's epistemological, logical idealism (Transcendental or Critical Idealism) inspired the systems of pure speculative idealism of the 19th century. Knowledge, he held, is essentially logical and relational, a product of the synthetic activity of the logical self-consciousness. He also taught the ideality of space and time. Theism, logically undemonstrable, remains the choice of pure speculative reason, although beyond the province of science. It is also a practical implication of the moral life. In the Critique of Judgment Kant, marshalled facts from natural beauty and the apparent teleological character of the physical and biological world, to leave a stronger hint in favor of the theistic hypothesis. His suggestion thit reality, as well as Mind, is organic in character is reflected in the idealistic pantheisms of his followers: Fichte (abstract personalism or "Subjective Idealism"), Schellmg (aesthetic idealism, theism, "Objective Idealism"), Hegel (Absolute or logical Idealism), Schopenhauer (voluntaristic idealism), Schleiermacher (spiritual pantheism), Lotze ("Teleological Idealism"). 19th century French thought was grounder in the psychological idealism of Condillac and the voluntaristic personalism of Biran. Throughout the century it was essentially "spiritualistic" or personalistic (Cousin, Renouvier, Ravaisson, Boutroux, Lachelier, Bergson). British thought after Hume was largely theistic (A. Smith, Paley, J. S. Mill, Reid, Hamilton). In the latter 19th century, inspired largely by Kant and his metaphysical followers, it leaned heavily towards semi-monistic personalism (E. Caird, Green, Webb, Pringle-Pattison) or impersonalistic monism (Bradley, Bosanquet). Recently a more pluralistic personalism has developed (F. C. S. Schiller, A. E. Taylor, McTaggart, Ward, Sorley). Recent American idealism is represented by McCosh, Howison, Bowne, Royce, Wm. James (before 1904), Baldwin. German idealists of the past century include Fechner, Krause, von Hartmann, H. Cohen, Natorp, Windelband, Rickert, Dilthey, Brentano, Eucken. In Italy idealism is represented by Croce and Gentile, in Spain, by Unamuno and Ortega e Gasset; in Russia, by Lossky, in Sweden, by Boström; in Argentina, by Aznar. (For other representatives of recent or contemporary personalism, see Personalism.) -- W.L.

Momentum ::: is the rate of acceleration of a security's price or volume. In technical analysis, momentum is considered an oscillator and is used to help identify trend lines.  In general, momentum refers to the force or speed of movement; it is usually defined as a rate. In the world of investments, momentum refers to the rate of change on price movements for a particular asset – that is, the speed at which the price is changing.  BREAKING DOWN 'Momentum'   Once a momentum trader sees acceleration in a stock's price, earnings or revenues, the trader will often take a long or short position in the stock in the hope that its momentum will continue in either an upward or downward direction. This strategy relies on short-term movements in a stock's price rather than fundamental value.

morale ::: a. --> The moral condition, or the condition in other respects, so far as it is affected by, or dependent upon, moral considerations, such as zeal, spirit, hope, and confidence; mental state, as of a body of men, an army, and the like.

MORALS The terms morals (from Latin) and ethics (from Greek) through ignorance&

Mundaka Upanishad or Mundakopanisad (Sanskrit) Muṇḍakopaniṣad [from muṇḍa shorn + upaniṣad] An Upanishad of the Atharva Veda, also called Atharvanopanishad, said to have taken its name from the hopeful idea that everyone who comprehends its sacred doctrine is shorn, i.e., liberated, from all error.

Mysteries ::: The Mysteries were divided into two general parts, the Less Mysteries and the Greater.The Less Mysteries were very largely composed of dramatic rites or ceremonies, with some teaching; theGreater Mysteries were composed of, or conducted almost entirely on the ground of, study; and thedoctrines taught in them later were proved by personal experience in initiation. In the Greater Mysterieswas explained, among other things, the secret meaning of the mythologies of the old religions, as, forinstance, the Greek.The active and nimble mind of the Greeks produced a mythology which for grace and beauty is perhapswithout equal, but it nevertheless is very difficult to explain; the Mysteries of Samothrace and of Eleusis-- the greater ones -- explained among other things what these myths meant. These myths formed thebasis of the exoteric religions; but note well that exotericism does not mean that the thing which is taughtexoterically is in itself false, but merely that it is a teaching given without the key to it. Such teaching issymbolic, illusory, touching on the truth -- the truth is there, but without the key to it, which is theesoteric meaning, it yields no proper sense.We have the testimony of the Greek and Roman initiates and thinkers that the ancient Mysteries ofGreece taught men, above everything else, to live rightly and to have a noble hope for the life after death.The Romans derived their Mysteries from those of Greece.The mythological aspect comprises only a portion -- and a relatively small portion -- of what was taughtin the Mystery schools in Greece, principally at Samothrace and at Eleusis. At Samothrace was taught thesame mystery-teaching that was current elsewhere in Greece, but here it was more developed andrecondite, and the foundation of these mystery-teachings was morals. The noblest and greatest men ofancient times in Greece were initiates in the Mysteries of these two seats of esoteric knowledge.In other countries farther to the east, there were other Mystery schools or "colleges," and this wordcollege by no means necessarily meant a mere temple or building; it meant association, as in our modernword colleague, "associate." The Teutonic tribes of northern Europe, the Germanic tribes, whichincluded Scandinavia, had their Mystery colleges also; and teacher and neophytes stood on the bosom ofMother Earth, under Father Ether, the boundless sky, or in subterranean receptacles, and taught andlearned. The core, the heart, the center, of the teaching of the ancient Mysteries was the abstruseproblems dealing with death. (See also Guru-parampara)

n. 1. The feeling that what is wanted can be had or that events will turn out for the best. 2. Something that is hoped for or desired. 3. A person or thing that gives cause for hope. hopes, hoping. v. 4. To feel that something desired may happen; to have trust or confidence (in). hopes, hoped, hoping, hopest.

Nihilism: The doctrine that nothing, or nothing of a specified and very general class, exists, or is knowable, or is valuable. Thus Gorgias held that Nothing exists; Even if something did exist it could not be known; Even if it were known this knowledge could not be communicated. Schopenhauer's pessimism and denial of the Will expresses a nihilistic attitude toward the so-called values of the world. As a social doctrine Nihilism is the belief that progress is possible only through the destruction of all social and political organizations. See Anarchism. -- C.A.B.

now serving in Hell who “hopes to return to the

NPL 1. New Programming Language. IBM's original (temporary) name for PL/I, changed due to conflict with England's "National Physical Laboratory." MPL and MPPL were considered before settling on PL/I. Sammet 1969, p.542. 2. A {functional language} with {pattern matching} designed by Rod Burstall and John Darlington in 1977. The language allowed certain sets and logic constructs to appear on the right hand side of definitions, E.g. setofeven(X) "= ":x: x in X & even(x) :" The NPL {interpreter} evaluates the list of {generators} from left to right so conditions can mention any bound variables that occur to their left. These were known as {set comprehensions}. NPL eventually evolved into {Hope} but lost set comprehensions which were called {list comprehensions} in later functional languages. [John Darlington, "Program Transformation and Synthesis: Present Capabilities", Research Report No. 77/43, Dept. of Computing and Control, Imperial College of Science and Technology, London September 1977.] 3. NonProcedural Language. A {relational database} language developed by T.D. Truitt et al in 1980 for {Apple II} and {MS-DOS}. ["An Introduction to Nonprocedural Languages Using NPL", T.D. Truitt et al, McGraw-Hill 1983].

Occasional causes, the doctrine of: The doctrine that in some or in all cases of apparent causal connection, the apparent cause does not itself actually bring about the apparent effect, but only serves as the occasion on which some other agent or force brings about that effect. Thus Malebranche and the other Occasionalists held that in all cases where mind and body seem to be causally connected, the truth is not that the one is acting on the other (which is impossible because they differ essentially in kind), but that an event in the one is taken by God as an occasion for his producing an event in the other. Again, Schopenhauer maintained that every natural cause is only an occasional cause for the manifestation of the Will. -- W.K.F.

"One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us. "Letters on Yoga

“One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us.”Letters on Yoga

On the other hand, we are morally obligated to help the sick and suffering in the right ways of treating the body, mind, and soul; right because involving the arousing of the patient’s own inner powers of spiritual, moral, and intellectual resistance against the weaknesses in himself. The wrong ways consist in the overpowering — however good the motive of the practitioner may be — of the moral instincts, will, and conscience of the sufferer, thereby rendering him weaker than before. In genuine mesmerism the vital emanation from a pure-minded, unselfish, healthy operator arouses the inert or disordered forces of the diseased organ or body, causing them to vibrate harmoniously and naturally. Thus the sufferer makes himself whole or healthy, and has no bad reaction. The best of all drugless healing methods is where the sufferer is brought into a state of hope, self-confidence, and the higher kind of resignation bringing peace and inner quiet, all of which works in harmony with the body’s natural resources of health and healing. This is the kind of faith-cure used by Jesus and others of similar spiritual and intellectual stature.

Opal 1. A {DSP} language. ["OPAL: A High Level Language and Environment for DSP boards on PC", J.P. Schwartz et al, Proc ICASSP-89, 1989]. 2. The language of the {object-oriented database} {GemStone}. ["Making Smalltalk a Database System", G. Copeland et al, Proc SIGMOD'84, ACM 1984, pp.316- 325]. 3. A {simulation} language with provision for {stochastic variables}. An extension of {Autostat}. ["C-E-I-R OPAL", D. Pilling, Internal Report, C.E.I.R. Ltd. (1963)]. 4. A language for compiler testing said to be used internally by {DEC}. 5. A {functional programming} language designed at the {Technische Universitaet Berlin} as a testbed for the development of {functional programs}. OPAL integrates concepts from Algebraic Specification and Functional Programming, which favour the (formal) development of (large) production-quality software written in a {purely functional} style. The core of OPAL is a {strongly typed}, {higher-order}, {strict} applicative language which belongs to the tradition of {Hope} and {ML}. The algebraic flavour of OPAL is visible in the syntactical appearance and in the preference of {parameterisation} to {polymorphism}. OPAL supports: {information hiding} - each language unit is divided into an interface (signature) and an implementation part; selective import; {parameterised modules}; free constructor {views} on {sorts}, which allow pattern-based function definitions despite quite different implementations; full {overloading} of names; puristic scheme language with no {built-in} data types (except {Booleans} and denotations). OPAL and its predecessor OPAL-0 have been used for some time at the Technische Universitaet Berlin in CS courses and for research into optimising compilers for applicative languages. The OPAL compiler itself is writte entirely in OPAL. An overview is given in "OPAL: Design And Implementation of an Algebraic Programming Language". {(http://cs.tu-berlin.de/~opal/)}. {(ftp://ftp.cs.tu-berlin.de/pub/local/uebb/papers/DesignImplOpal.ps.gz)}. (1995-02-16)

Opal ::: 1. A DSP language.[OPAL: A High Level Language and Environment for DSP boards on PC, J.P. Schwartz et al, Proc ICASSP-89, 1989].2. The language of the object-oriented database GemStone.[Making Smalltalk a Database System, G. Copeland et al, Proc SIGMOD'84, ACM 1984, pp.316- 325].3. A simulation language with provision for stochastic variables. An extension of Autostat.[C-E-I-R OPAL, D. Pilling, Internal Report, C.E.I.R. Ltd. (1963)].4. A language for compiler testing said to be used internally by DEC.5. A functional programming language designed at the Technische Universitaet Berlin as a testbed for the development of functional programs. OPAL integrates the (formal) development of (large) production-quality software written in a purely functional style.The core of OPAL is a strongly typed, higher-order, strict applicative language which belongs to the tradition of Hope and ML. The algebraic flavour of OPAL is visible in the syntactical appearance and in the preference of parameterisation to polymorphism.OPAL supports: information hiding - each language unit is divided into an interface (signature) and an implementation part; selective import; overloading of names; puristic scheme language with no built-in data types (except Booleans and denotations).OPAL and its predecessor OPAL-0 have been used for some time at the Technische Universitaet Berlin in CS courses and for research into optimising compilers for applicative languages. The OPAL compiler itself is writte entirely in OPAL.An overview is given in OPAL: Design And Implementation of an Algebraic Programming Language. . . (1995-02-16)

optimism ::: n. --> The opinion or doctrine that everything in nature, being the work of God, is ordered for the best, or that the ordering of things in the universe is such as to produce the highest good.
A disposition to take the most hopeful view; -- opposed to pessimism.


optimistic ::: a. --> Of or pertaining to optimism; tending, or conforming, to the opinion that all events are ordered for the best.
Hopeful; sanguine; as, an optimistic view.


optimist ::: n. --> One who holds the opinion that all events are ordered for the best.
One who looks on the bright side of things, or takes hopeful views; -- opposed to pessimist.


order of powers—an order to which he hopes to

orthopedic ::: a. --> Alt. of Orthopedical

orthopedical ::: a. --> Pertaining to, or employed in, orthopedy; relating to the prevention or cure of deformities of children, or, in general, of the human body at any age; as, orthopedic surgery; an orthopedic hospital.

orthopedist ::: n. --> One who prevents, cures, or remedies deformities, esp. in children.

orthopedy ::: n. --> The art or practice of curing the deformities of children, or, by extension, any deformities of the human body.

Our first debt of gratitude is to the several generations of scholars of Buddhism around the world whose research we have mined shamelessly in the course of preparing our entries. We are unable to mention them by name, but those who remain during the present lifetime will recognize the fruits of their research as they read the entries. In addition to our collaborators listed on the title page, we would like to thank the following graduate students and colleagues, each of whom assisted with some of the myriad details of such a massive project: Wesley Borton, Bonnie Brereton, Tyler Cann, Caleb Carter, Mui-fong Choi, Shayne Clarke, Jacob Dalton, Martino Dibeltulo, Alexander Gardner, Heng Yi fashi (Chi Chen Ho), Anna Johnson, Min Ku Kim, Youme Kim, Alison Melnick, Karen Muldoon-Hules, Cuong Tu Nguyen, Aaron Proffitt, Cedar Bough Saeji, and Sherin Wing. In addition, we would like to thank our long-suffering colleagues: William Bodiford, Gregory Schopen, Natasha Heller, Stephanie Jamison, and Jennifer Jung-Kim at UCLA, and Madhav Deshpande, Luis Gómez, Robert Sharf, and James Robson, now or formerly at the University of Michigan. The map of Tibet was designed by Tsering Wangyal Shawa; the map of Japan and Korea was designed by Maya Stiller; all other maps were designed by Trevor Weltman. Christina Lee Buswell also provided invaluable assistance with preparing the lists of language cross-references.

oxbane ::: n. --> A poisonous bulbous plant (Buphane toxicaria) of the Cape of Good Hope.

Palingenesis [from Greek palin again + genesis becoming] One type of reimbodiment or self-generation, the transmission of an identic life in cyclically recurring phases, whereby at each transformation a new manifestation or result is produced. This result can also be called a palingenesis or new-becoming of the life-stream. The word is used similarly by Schopenhauer, who regards all phenomena as a continual and repeated palingenesis of one reality — the Will. Transmigration, however, means the reappearance of a living entity in different forms adapted to specific conditions.

Pandora (Greek) All-gifted; in Greek mythology, after Prometheus enlightened man by bringing him the celestial fire, the enraged Zeus revenges himself by seducing man, for which purpose he has Hephaestos create a woman, Pandora, endowed with gifts from the great gods. She is brought to Epimetheus, the brother of Prometheus (“after-thought,” the brother of “fore-thought”), bringing with her a locked box containing all human ills, which she opens from curiosity, and the ills spread over the earth. Hesiod calls her the first woman, sent as a punishment to man for his theft of the divine fire. It evidently means that as soon as he quits his passive irresponsible state and acquires active will and intellect, man subjects himself to temptations from the lower world. Pandora is an earthly aspect of all-bounteous nature; a later interpretation of the story of the box makes it the container of blessings, which however fly away when it is opened, leaving behind only hope.

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-Satanism: The vague belief that the world is somehow identified with the devil. Name given to pantheism by Herbart. Otto Liebmann (1840-1912) regarded Schopenhauer's philosophy as a sort of Pan-Satanism. -- J.J.R.

passw0rd "security" A common default {password}, often given out by {system administrtors} to new users, the hope being that they will change it immediately. (2011-11-22)

Patience ::: In a more deep and spiritual sense a concrete realisation is that which makes the thing realised more real, dynamic, intimately present to the consciousness than any physical thing can be. Such a realisation of the personal Divine or of the impersonal Brahman or of the Self does not usually come at the beginning of a sadhana or in the first years or for many years. It comes so to a very few. Most would say that a slow development is the best one can hope for in the first years and only when the nature is ready and fully concentrated towards the Divine can the definitive experience come. To some rapid preparatory experiences can come at a comparatively early stage, but even they cannot escape the labour of the consciousness which will make these experiences culminate in the realisation that is enduring and complete. It is a matter of fact and truth and experience, not of liking or disliking.
   Ref: CWSA Vol. 35, Page: 240-41


patience ::: n. --> The state or quality of being patient; the power of suffering with fortitude; uncomplaining endurance of evils or wrongs, as toil, pain, poverty, insult, oppression, calamity, etc.
The act or power of calmly or contentedly waiting for something due or hoped for; forbearance.
Constancy in labor or application; perseverance.
Sufferance; permission.
A kind of dock (Rumex Patientia), less common in America


People's Court Trials ::: These trials were modeled after the Stalinist mock trials in the Soviet Union. Resisters and others were placed on public trial dressed in drab clothing, etc. in the hopes of presenting a negative image of those who opposed the regime. Most individuals were executed hours after their supposed trial.

perdu ::: a. --> One placed on watch, or in ambush.
A soldier sent on a forlorn hope.
Alt. of Perdue


perdue ::: a. --> Lost to view; in concealment or ambush; close.
Accustomed to, or employed in, desperate enterprises; hence, reckless; hopeless.


Pessimism: (Lat. pessimus, the worst) The attitude gained by reflection on life, man, and the world (psychiatrically explained as due to neurotic or other physiological conditions, economically to over-population, mechanization, rampant utilitarianism; religiously to lack of faith; etc.) which makes a person gloomy, despondent, magnifying evil and sorrow, or holding the world in contempt. Rationalizations of this attitude have been attempted before Schopenhauer (as in Hesiod, Job, among the Hindus, in Byron, Giacomo Leopardi, Heine, Musset, and others), but never with such vigor, consistency, and acumen, so that since his Welt als Wille und Vorstellung we speak of a 19th century philosophic literature of pessimism which considers this world the worst possible, holds man to be born to sorrow, and thinks it best if neither existed. Buddhism (q.v.) blames the universal existence of pain, sorrow, and death; Schopenhauer the blind, impetuous will as the very stuff life and the world are made of; E. v. Hartmann the alogical or irrational side of the ill-powerful subconscious; Oswald Spengler the Occidental tendency toward civilization and hence the impossibility of extricating ourselves from decay as the natural terminus of all organic existence. All pessimists, however, suggest compensations or remedies; thus, Buddhism looks hopefully to nirvana (q.v.), Schopenhauer to the Idea, v. Hartmann to the rational, Spengler to a rebirth through culture. See Optimism. -- K.F.L.

pessimism ::: n. --> The opinion or doctrine that everything in nature is ordered for or tends to the worst, or that the world is wholly evil; -- opposed to optimism.
A disposition to take the least hopeful view of things.


Philosophy of Religion: An inquiry into the general subject of religion from the philosophical point of view, i.e., an inquiry employing the accepted tools of critical analysis and evaluation without a predisposition to defend or reject the claims of any particular religion. Among the specific questions considered are the nature, function and value of religion; the validity of the claims of religious knowledge; the relation of religion and ethics; the character of ideal religion; the nature of evil; the problem of theodicy; revealed versus natural religion; the problem of the human spirit (soul) and its destiny; the relation of the human to the divine as to the freedom and responsibility of the individual and the character (if any) of a divine purpose; evaluation of the claims of prophecy, mystic intuitions, special revelations, inspired utterances; the value of prayers of petition; the human hope of immortality; evaluation of institutional forms of expressions, rituals, creeds, ceremonies, rites, missionary propaganda; the meaning of human existence, the character of value, its status in the world of reality, the existence and character of deity; the nature of belief and faith, etc.

phim; nor (to quote from a poem composed at the time) “if that world I could not hope to

portal "web" A {website} that aims to be an entry point to the {web}, typically offering a {search engine} and/or links to useful pages, and possibly news or other services. These services are usually provided for free in the hope that users will make the site their default {home page} or at least visit it often. Popular examples are {Yahoo} and {MSN}. Most portals on the {Internet} exist to generate advertising income for their owners, others may be focused on a specific group of users and may be part of an {intranet} or {extranet}. Some may just concentrate on one particular subject, say technology or medicine, and are known as a {vertical portals}. (2001-07-07)

Pragmaticism: Pragmatism in Peirce's sense. The name adopted in 1905 by Charles S. Peirce (1893-1914) for the doctrine of pragmatism (q.v.) which had been enunciated by him in 1878. Peirce's definition was as follows: "In order to ascertain the meaning of an intellectual conception one should consider what practical consequences might conceivably result by necessity from the truth of that conception, and the sum of these consequences will constitute the entire meaning of the conception". According to Peirce, W. James had interpreted pragmatism to mean "that the end of man is action", whereas Peirce intended his doctrine as "a theory of logical analysis, or true definition," and held that "its merits are greatest in its application to the highest metaphysical conceptions". "If one can define accurately all the conceivable experimental phenomena which the affirmation or denial of a concept could imply, one will have therein a complete definition of the concept, and there is absolutely nothing more in it". Peirce hoped that the suffix, -icism, might mark his more strictly defined acception of the doctrine of pragmatism, and thus help to distinguish it from the extremes to which it had been pushed by the efforts of James, Schiller, Papini, and others. -- J.K.F.

Pretty Good Privacy "tool, cryptography" (PGP) A high security {RSA} {public-key encryption} application for {MS-DOS}, {Unix}, {VAX/VMS}, and other computers. It was written by {Philip R. Zimmermann} "pkz@acm.org" of Phil's Pretty Good(tm) Software and later augmented by a cast of thousands, especially including Hal Finney, Branko Lankester, and Peter Gutmann. PGP was distributed as "{guerrilla freeware}". The authors don't mind if it is distributed widely, just don't ask Philip Zimmermann to send you a copy. PGP uses a {public-key encryption} {algorithm} claimed by US patent

Promised Land Exoterically, the so-called Holy Land of Palestine, which was promised to the Hebrews as the goal of their wanderings. All peoples of the earth cherish the hope of reaching a Promised Land where peace, happiness, and prosperity will once again be the endowment of the human race. Esoterically it is nirvana or the pristine spiritual laya-state from which issued the eternal monad and to which it shall ultimately return. It also refers to the sublime consummation of human evolutionary destiny which will take place at the end of the seventh round on the last globe of our planetary chain; and to the reaching by the neophyte through self-devised efforts and initiation of the full status of mahatmaship or minor dhyan-chohanship even on this earth.

promising ::: p. pr. & vb. n. --> of Promise ::: a. --> Making a promise or promises; affording hope or assurance; as, promising person; a promising day.

prosecute ::: v. t. --> To follow or pursue with a view to reach, execute, or accomplish; to endeavor to obtain or complete; to carry on; to continue; as, to prosecute a scheme, hope, or claim.
To seek to obtain by legal process; as, to prosecute a right or a claim in a court of law.
To pursue with the intention of punishing; to accuse of some crime or breach of law, or to pursue for redress or punishment, before a legal tribunal; to proceed against judicially; as, to


proteaceous ::: a. --> Of or pertaining to the Proteaceae, an order of apetalous evergreen shrubs, mostly natives of the Cape of Good Hope or of Australia.

ransom ::: n. --> The release of a captive, or of captured property, by payment of a consideration; redemption; as, prisoners hopeless of ransom.
The money or price paid for the redemption of a prisoner, or for goods captured by an enemy; payment for freedom from restraint, penalty, or forfeit.
A sum paid for the pardon of some great offense and the discharge of the offender; also, a fine paid in lieu of corporal


ray ::: 1. A thin line or narrow beam of light or other radiant energy. 2. Radiance; light. 3. Physics, Optics. Any of the lines or streams in which light appears to radiate from a luminous body. 4. A straight line extending from a point. 5. A slight indication, esp. of something anticipated or hoped for. **Ray, soul-ray.

Relativity ::: The modern scientific doctrine of relativity, despite its restrictions and mathematical limitations, isextremely suggestive because it introduces metaphysics into physics, does away with purely speculativeideas that certain things are absolute in a purely relative universe, and brings us back to an examinationof nature as nature is and not as mathematical theorists have hitherto tacitly taken it to be. The doctrine ofrelativity in its essential idea of relations rather than absolutes is true; but this does not mean that wenecessarily accept Einstein's or his followers' deductions. These latter may or may not be true, and timewill show. In any case, relativity is not what it is often misunderstood to be -- the naked doctrine that"everything is relative," which would mean that there is nothing fundamental or basic or real anywhere,whence other things flow forth; in other words, that there is no positively real or fundamental divine andspiritual background of being. The relativity theory is an adumbration, a reaching out for, a groping after,a very, very old theosophical doctrine -- the doctrine of maya.The manner in which theosophy teaches the conception of relativity is that while the universe is a relativeuniverse and all its parts are therefore relative -- each to each, and each to all, and all to each -- yet thereis a deathless reality behind, which forms the substratum or the truth of things, out of which thephenomenal in all its myriad relative manifestations flows. And there is a way, a road, a path, by whichmen may reach this reality behind, because it is in man as his inmost essence and therefore primal origin.In each one is fundamentally this reality of which we are all in search. Each one is the path that leads toit, for it is the heart of the universe.In a sense still more metaphysical, even the heart of a universe may be said to exist relatively inconnection with other universes with their hearts. It would be quite erroneous to suppose that there is oneAbsolute Reality in the old-fashioned European sense, and that all relative manifestations flow forth fromit, and that these relative manifestations although derived from this Absolute Reality are without links ofunion or origin with an Absolute even still more essential and fundamental and vaster. Once theconception of boundless infinitude is grasped, the percipient intelligence immediately realizes that it issimply hopeless, indeed impossible, to postulate ends, absolute Absolutes, as the divine ultima thule. Nomatter how vast and kosmic an Absolute may be, there are in sheer frontierless infinitude alwaysinnumerable other Absolutes equal to or greater than it.

"Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga*

“Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga

RIGHT, CONCEPTION OF An individual&

Risk Identification ::: Recognizing that a hazard exists and trying to define its characteristics. Often risks exist and are even measured for some time before their adverse consequences are recognized. In other cases, risk identification is a deliberate procedure to review, and it is hoped, anticipate possible hazards.



rix-dollar ::: n. --> A name given to several different silver coins of Denmark, Holland, Sweden,, NOrway, etc., varying in value from about 30 cents to $1.10; also, a British coin worth about 36 cents, used in Ceylon and at the Cape of Good Hope. See Rigsdaler, Riksdaler, and Rixdaler.

Robbins, Rossell Hope. The Encyclopedia of Witchcraft and

Rossell Hope Robbins, Leighton Rollins, Liboria Romano, Sylvia Sax, Howard Sergeant, Robert

ruin ::: n. --> The act of falling or tumbling down; fall.
Such a change of anything as destroys it, or entirely defeats its object, or unfits it for use; destruction; overthrow; as, the ruin of a ship or an army; the ruin of a constitution or a government; the ruin of health or hopes.
That which is fallen down and become worthless from injury or decay; as, his mind is a ruin; especially, in the plural, the remains of a destroyed, dilapidated, or desolate house, fortress, city, or the


Russell's Paradox ::: (mathematics) A logical contradiction in set theory discovered by Bertrand Russell. If R is the set of all sets which don't contain themselves, does R contain itself? If it does then it doesn't and vice versa.The paradox stems from the acceptance of the following axiom: If P(x) is a property then {x : P} i.e. something clearly false. Thus any theory built on this axiom must be inconsistent.In lambda-calculus Russell's Paradox can be formulated by representing each set by its characteristic function - the property which is true for members and false for non-members. The set R becomes a function r which is the negation of its argument applied to itself: r = \ x . not (x x) If we now apply r to itself, r r = (\ x . not (x x)) (\ x . not (x x))= not ((\ x . not (x x))(\ x . not (x x))) So if (r r) is true then it is false and vice versa.An alternative formulation is: if the barber of Seville is a man who shaves all men in Seville who don't shave themselves, and only those men, who shaves the whereas seemingly obvious axioms of set theory suggest the existence of the paradoxical set R.Zermelo Fr�nkel set theory is one solution to this paradox. Another, type theory, restricts sets to contain only elements of a single type, (e.g. integers or sets of integers) and no type is allowed to refer to itself so no set can contain itself.A message from Russell induced Frege to put a note in his life's work, just before it went to press, to the effect that he now knew it was inconsistent but he hoped it would be useful anyway.(2000-11-01)

Russell's Paradox "mathematics" A {paradox} (logical contradiction) in {set theory} discovered by {Bertrand Russell}. If R is the set of all sets which don't contain themselves, does R contain itself? If it does then it doesn't and vice versa. The paradox stems from the acceptance of the following {axiom}: If P(x) is a property then {x : P} is a set. This is the {Axiom of Comprehension} (actually an {axiom schema}). By applying it in the case where P is the property "x is not an element of x", we generate the paradox, i.e. something clearly false. Thus any theory built on this axiom must be inconsistent. In {lambda-calculus} Russell's Paradox can be formulated by representing each set by its {characteristic function} - the property which is true for members and false for non-members. The set R becomes a function r which is the negation of its argument applied to itself: r = \ x . not (x x) If we now apply r to itself, r r = (\ x . not (x x)) (\ x . not (x x))   = not ((\ x . not (x x))(\ x . not (x x)))   = not (r r) So if (r r) is true then it is false and vice versa. An alternative formulation is: "if the barber of Seville is a man who shaves all men in Seville who don't shave themselves, and only those men, who shaves the barber?" This can be taken simply as a proof that no such barber can exist whereas seemingly obvious axioms of {set theory} suggest the existence of the paradoxical set R. {Zermelo Fränkel set theory} is one "solution" to this paradox. Another, {type theory}, restricts sets to contain only elements of a single type, (e.g. {integers} or sets of integers) and no type is allowed to refer to itself so no set can contain itself. A message from Russell induced {Frege} to put a note in his life's work, just before it went to press, to the effect that he now knew it was inconsistent but he hoped it would be useful anyway. (2000-11-01)

salt mines ::: Dense quarters housing large numbers of programmers working long hours on grungy projects, with some hope of seeing the end of the tunnel in N years. Noted for their absence of sunshine. Compare playpen, sandbox.[Jargon File]

salt mines Dense quarters housing large numbers of programmers working long hours on grungy projects, with some hope of seeing the end of the tunnel in N years. Noted for their absence of sunshine. Compare {playpen}, {sandbox}. [{Jargon File}]

sanguine ::: a. --> Having the color of blood; red.
Characterized by abundance and active circulation of blood; as, a sanguine bodily temperament.
Warm; ardent; as, a sanguine temper.
Anticipating the best; not desponding; confident; full of hope; as, sanguine of success. ::: n.


Sather "language" /Say-ther/ (Named after the Sather Tower at {UCB}, as opposed to the Eiffel Tower). An interactive {object-oriented} language designed by Steve M. Omohundro at {ICSI} in 1991. Sather has simple {syntax}, similar to {Eiffel}, but it is non-proprietary and faster. Sather 0.2 was nearly a subset of Eiffel 2.0, but Sather 1.0 adds many distinctive features: parameterised {class}es, {multiple inheritance}, statically-checked {strong typing}, {garbage collection}. The compiler generates {C} as an {intermediate language}. There are versions for most {workstations}. Sather attempts to retain much of {Eiffel}'s theoretical cleanliness and simplicity while achieving the efficiency of {C++}. The compiler generates efficient and portable C code which is easily integrated with existing code. A variety of development tools including a debugger and {browser} based on {gdb} and a {GNU Emacs} development environment have also been written. There is also a {class library} with several hundred classes that implement a variety of basic data structures and numerical, geometric, connectionist, statistical, and graphical abstractions. The authors would like to encourage contributions to the library and hope to build a large collection of efficient, well-written, well-tested classes in a variety of areas of computer science. Sather runs on {Sun-4}, {HP9000}/300, {Decstation} 5000, {MIPS}, {Sony News} 3000, {Sequent}/{Dynix}, {SCO} {SysV}R3.2, {NeXT}, {Linux}. See also {dpSather}, {pSather}, {Sather-K}. {(ftp://ftp.icsi.berkeley.edu/pub/sather)}. E-mail: "sather-admin@icsi.berkeley.edu". Mailing list: sather-request@icsi.berkeley.edu. (1995-04-26)

Sather ::: (language) /Say-ther/ (Named after the Sather Tower at UCB, as opposed to the Eiffel Tower).An interactive object-oriented language designed by Steve M. Omohundro at ICSI in 1991. Sather has simple syntax, similar to Eiffel, but it is non-proprietary and faster.Sather 0.2 was nearly a subset of Eiffel 2.0, but Sather 1.0 adds many distinctive features: parameterised classes, multiple inheritance, statically-checked strong typing, garbage collection. The compiler generates C as an intermediate language. There are versions for most workstations.Sather attempts to retain much of Eiffel's theoretical cleanliness and simplicity while achieving the efficiency of C++. The compiler generates efficient and portable C code which is easily integrated with existing code.A variety of development tools including a debugger and browser based on gdb and a GNU Emacs development environment have also been written. There is also a library and hope to build a large collection of efficient, well-written, well-tested classes in a variety of areas of computer science.Sather runs on Sun-4, HP9000/300, Decstation 5000, MIPS, Sony News 3000, Sequent/Dynix, SCO SysVR3.2, NeXT, Linux.See also dpSather, pSather, Sather-K. .E-mail: .Mailing list: (1995-04-26)

scatter ::: v. t. --> To strew about; to sprinkle around; to throw down loosely; to deposit or place here and there, esp. in an open or sparse order.
To cause to separate in different directions; to reduce from a close or compact to a loose or broken order; to dissipate; to disperse.
Hence, to frustrate, disappoint, and overthrow; as, to scatter hopes, plans, or the like.


Schopenhauer, Arthur: (1738-1860) Brilliant, manysided philosopher, at times caustic, who attained posthumously even popular acclaim. His principal work, The World as Will and Idea starts with the thesis that the world is my idea, a primary fact of consciousness implying the inseparableness of subject and object (refutation of materialism and subjectivism). The object underlies the principle of sufficient reason whose fourfold root Schopenhauer had investigated previously in his doctoral dissertation as that of becoming (causality), knowing, being, and acting (motivation). But the world is also obstinate, blind, impetuous will (the word taken in a larger than the dictionary meaning) which objectifies itself in progressive stages in the world of ideas beginning with the forces of nature (gravity, etc.) and terminating in the will to live and the products of its urges. As thing-in-itself, the will is one, though many in its phenomenal forms, space and time serving as principia individuationis. The closer to archetypal forms the ideas (Platonic influence) and the less revealing the will, the greater the possibility of pure contemplation in art in which Schopenhauer found greatest personal satisfaction. Propounding a determinism and a consequential pessimism (q.v.), Schopenhauer concurs with Kant in the intelligible character of freedom, makes compassion (Mitleid; see Pity) the foundation of ethics, and upholds the Buddhist ideal of desirelessness as a means for allaying the will. Having produced intelligence, the will has created the possibility of its own negation in a calm, ascetic, abstinent life.

scripts, or even early copies; the writings accredited to him have come down to us in a hopelessly

Second Death ::: This is a phrase used by ancient and modern mystics to describe the dissolution of the principles of manremaining in kama-loka after the death of the physical body. For instance, Plutarch says: "Of the deathswe die, the one makes man two of three, and the other, one out of two." Thus, using the simple divisionof man into spirit, soul, and body: the first death is the dropping of the body, making two out of three; thesecond death is the withdrawal of the spiritual from the kama-rupic soul, making one out of two.The second death takes place when the lower or intermediate duad (manas-kama) in its turn separatesfrom, or rather is cast off by, the upper duad; but preceding this event the upper duad gathers unto itselffrom this lower duad what is called the reincarnating ego, which is all the best of the entity that was, allits purest and most spiritual and noblest aspirations and hopes and dreams for betterment and for beautyand harmony. Inherent in the fabric, so to speak, of the reincarnating ego, there remain of course theseeds of the lower principles which at the succeeding rebirth or reincarnation of the ego will develop intothe complex of the lower quaternary. (See also Kama-Rupa)

Sefer Chayim ::: The Book of Life. Jewish tradition says that during these Days of Awe, our names are written down by God in one of several books, and our fate for the coming year is sealed. This image shakes the soul even if it is seen as a metaphor. All of us hope that the book in which our names are written is the Book of Life.

shatter ::: v. t. --> To break at once into many pieces; to dash, burst, or part violently into fragments; to rend into splinters; as, an explosion shatters a rock or a bomb; too much steam shatters a boiler; an oak is shattered by lightning.
To disorder; to derange; to render unsound; as, to be shattered in intellect; his constitution was shattered; his hopes were shattered.
To scatter about.


sheet anchor ::: v. t. --> A large anchor stowed on shores outside the waist of a vessel; -- called also waist anchor. See the Note under Anchor.
Anything regarded as a sure support or dependence in danger; the best hope or refuge.


shopen ::: --> p. p. of Shape.

shotgun debugging ::: The software equivalent of Easter egging; the making of relatively undirected changes to software in the hope that a bug will be perturbed out of existence. This almost never works, and usually introduces more bugs.[Jargon File]

shotgun debugging The software equivalent of {Easter egging}; the making of relatively undirected changes to software in the hope that a bug will be perturbed out of existence. This almost never works, and usually introduces more bugs. [{Jargon File}]

Sisyphus The crafty; in Greek mythology, a son of Aeolus (the keeper of the winds), the most cunning of all men. He was punished in the underworld by being compelled to roll a heavy stone block up a hill, only upon reaching the summit to have it roll down again, where upon he repeats the processes endlessly. Some ancient authors say he had betrayed the Mysteries of the gods; so that one intent of the legend was to point out to the masses that betrayal of the secrets of initiation brings inevitable retribution. It also may illustrate the vanity of human ambitions, which flourish hopefully right up to the point of expected attainment, only to meet with disappointment; again it may refer to certain experiences of the disembodied relics of our personality, doomed to repeat vain acts until the energy which prompted them is worn out.

slender ::: superl. --> Small or narrow in proportion to the length or the height; not thick; slim; as, a slender stem or stalk of a plant.
Weak; feeble; not strong; slight; as, slender hope; a slender constitution.
Moderate; trivial; inconsiderable; slight; as, a man of slender intelligence.
Small; inadequate; meager; pitiful; as, slender means of support; a slender pittance.


smilax ::: n. --> A genus of perennial climbing plants, usually with a prickly woody stem; green brier, or cat brier. The rootstocks of certain species are the source of the medicine called sarsaparilla.
A delicate trailing plant (Myrsiphyllum asparagoides) much used for decoration. It is a native of the Cape of Good Hope.


Solomon that he “hopes to return to the 7th

sperable ::: a. --> Within the range of hpe; proper to be hoped for. ::: n. --> See Sperable.

sperate ::: a. --> Hoped for, or to be hoped for.

Standard ML ::: (language) (SML) Originally an attempt by Robin Milner ca. 1984 to unify the dialects of ML, SML has at AT&T, and A. W. Appel .SML is functional, with imperative features. It is environment based and strict. It adds to ML the call-by-pattern of Hope, recursive data types, reference types, typed exceptions, and modules. (The core language excludes the modules).Standard ML is polymorphically typed and its module system supports flexible yet secure large-scale programming. Standard ML of New Jersey is an optimising documentation; Concurrent ML (CML); eXene - an elegant interface to X11 (based on CML); SourceGroup - a separate compilation and make facility.Implementations: SML/NJ, POPLOG ML, Poly/ML, Edinburgh SML, ANU ML, Micro ML, lazy sml2c.sml2c compiles to C. See also ML Kit.Version 0.93 runs on 68000, SPARC, MIPS, HPPA, RS/6000, Intel 386, Intel 486 and Macintosh. . . .Mailing list: [A Proposal for Standard ML, R. Milner, ACM Symp on LISP and Functional Prog 1984, pp. 184-197]. (1995-12-24)

Standard ML "language" (SML) Originally an attempt by Robin Milner "rm@lfcs.edinburgh.ac.uk" ca. 1984 to unify the dialects of {ML}, SML has evolved into a robust general-purpose language. Later versions have been maintained by D. B. MacQueen, Lal George "george@research.att.com", and J. H. Reppy "jhr@research.att.com" at AT&T, and A. W. Appel "appel@princeton.edu". SML is {functional}, with {imperative programming} features. It is environment based and {strict}. It adds to ML the {call-by-pattern} of {Hope}, {recursive data types}, {reference types}, typed {exceptions}, and {modules}. (The "core" language excludes the modules). Standard ML is {polymorphic}ally typed and its module system supports flexible yet secure large-scale programming. {Standard ML of New Jersey} is an optimising {native-code compiler} for Standard ML that is written in Standard ML. It runs on a wide range of architectures. The distribution also contains: an extensive library - The Standard ML of New Jersey Library, including detailed documentation; {Concurrent ML} (CML); {eXene} - an elegant interface to {X11} (based on {CML}); {SourceGroup} - a {separate compilation} and "{make}" facility. Implementations: {SML/NJ}, {POPLOG ML}, {Poly/ML}, {Edinburgh SML}, {ANU ML}, {Micro ML}, {lazy sml2c}. {sml2c} compiles to {C}. See also {ML Kit}. Version 0.93 runs on {68000}, {SPARC}, {MIPS}, {HPPA}, {RS/6000}, {Intel 386}, {Intel 486} and {Macintosh}. {Manual (http://dcs.napier.ac.uk/course-notes/sml/manual.html)}. {FTP from ATT (ftp://research.att.com/dist/ml/)}. {FTP from Suny SB (ftp://sbcs.sunysb.edu/)}. Mailing list: sml-request@cs.cmu.edu. ["A Proposal for Standard ML", R. Milner, ACM Symp on LISP and Functional Prog 1984, pp. 184-197]. (1995-12-24)

stanhope ::: n. --> A light two-wheeled, or sometimes four-wheeled, carriage, without a top; -- so called from Lord Stanhope, for whom it was contrived.

stimulate ::: v. t. --> To excite as if with a goad; to excite, rouse, or animate, to action or more vigorous exertion by some pungent motive or by persuasion; as, to stimulate one by the hope of reward, or by the prospect of glory.
To excite; to irritate; especially, to excite the activity of (a nerve or an irritable muscle), as by electricity.


stimulus ::: v. t. --> A goad; hence, something that rouses the mind or spirits; an incentive; as, the hope of gain is a powerful stimulus to labor and action.
That which excites or produces a temporary increase of vital action, either in the whole organism or in any of its parts; especially (Physiol.), any substance or agent capable of evoking the activity of a nerve or irritable muscle, or capable of producing an impression upon a sensory organ or more particularly upon its specific


stolid ::: a. --> Hopelessly insensible or stupid; not easily aroused or excited; dull; impassive; foolish.

strelitzia ::: n. --> A genus of plants related to the banana, found at the Cape of Good Hope. They have rigid glaucous distichous leaves, and peculiar richly colored flowers.

Suarezianism is systematic, orderly, easy to teach, it has become the framework of many Catholic text-books in philosophy, particularly of those by Jesuit authors. Schopenhauer, Spinoza, Leibniz and Descartes mention their reading of the Disputations. See: Grab-mann, M., "Die Disp. Metaph. F. Suarez in ihrer methodischen Eigenart und Fortwirkung," in Franz Suarez, S.J., (Innsbruck, 1917). (Pedro Descoqs, S. J., is an outstanding contemporary Suarezian).

Subconscious Mind: (Lat. sub, under -- cum together + scire to know) A compartment of the mind alleged by certain psychologists and philosophers (see Psycho-analysis) to exist below the threshold of consciousness. The subconscious, though not directly accessible to introspection (see Introspection), is capable of being tapped by special techniques such as random association, dream-analysis, automatic writing, etc. The doctrine of the subconscious was foreshadowed in Leibniz's doctrine of petites perceptions (Monadology, Sections 21, 23) and received philosophical expression by A. Schopenhauer, The World as Will and Idea, and E. von Hartman, Philosophy of the Unconscious and has become an integral part of Freudian psychology. See Freud, The Interpretation of Dreams, esp. pp. 425-35, 483-93. -- L.W.

Sufficient Reason, Principle of: Consists in the necessary relation of every object or event to every other. Time, space, causality, ground of knowledge and motivation are so many forms of this most basic principle of the relatedness of phenomena. (Schopenhauer). In Leibniz, see Principle of Sufficient Reason. -- H.H.

Sympathy: On psychological levels, a participation in and feeling for other living beings in adversity or other emotional phases, not always painful, which may or may not lead to participating or alleviating action, explained naturalistically as a general instinct inherent in all creatures, ethically sometimes as an original altruism, sociologically as acquired in the civilisatory process through needs of co-operation, mutual aid, and fellow-feeling in family and group action. Stressed particularly in Hinduism, fostered along with pity (q.v.) in Christianity, discussed and recommended as a shrewd social expedient by such men as Hobbes, Bentham, and Adam Smith, Schopenhauer raised sympathy Mitleid), as an equivalent to love, into an ethical principle which Nietzsche repudiated because to him it increases suffering and through weakness hinders development. Sympathy, as a cultural force, becomes progressively more evident in the increasing establishment of benevolent institutions, such as hospitals, asylums, etc., a more general altruism and ejection (Clifford), an extension of kindness even to animals (first taught by Buddhism, see Ahimsa), reform and relief movements of all kinds, etc. Still regarded highly as a praiseworthy virtue, it has been gradually rid of its dependence on individual ethical culture by scientific conditioning in social planning on a huge scale. See v. Orelli, Die philosophischen Auffassungen des Mttleids (1912); Scheler, Wesen und Formen der Sympathie (1926). -- K.F.L.

tantalism ::: n. --> A punishment like that of Tantalus; a teasing or tormenting by the hope or near approach of good which is not attainable; tantalization.

Technocracy, The: The modern organization and conspiracy dedicated to furthering a scientific and rational basis for the world. The Technocracy hopes to make reality "safe for humanity" by removing random elements and dangerous foibles. It believes that humanity does not have the ability to cope with such elements on its own. As a result, the Technocracy (or Technocratic Union) strives to eliminate magical phenomena and to stop mages, whose powers they do not understand.

the angel of hope and identified as the Shepherd of

The declared purpose of the Neoplatonists was to demonstrate the reality of a fundamental wisdom, to draw together the elect of every faith, and likewise to sow the seeds for a unification of faiths. The teachings are religious in the sense that they appeal to the religious instincts and inculcate the loftiest and purest morality; but on the other hand no church or creed was founded. The conditions of the times did not call for a scientific presentation of the ancient teachings; the regimentation of external life had turned men’s hopes inward. Such a system could not be created by merely putting together borrowings from Plato and Pythagoras, the Jews, and Gnostics, etc. Behind the movement must have been minds initiated in the lore of ancient Egypt and India, and thus supplied with the design which alone could make a unity out of the elements. Through succeeding centuries, revivals of Neoplatonism have appeared, sometimes using the name itself. It deeply influenced the Christian church, not only in early times but later under the influence of the pseudo-Dionysius and still later of Erigena.

The egg is used in Easter celebrations as the symbol of the renewal of life. The Easter egg derives from the pagan custom of exchanging eggs at the birth-time of the year. Originally it had a deep esoteric hint completely lost sight of today where the custom is still held in the Occident, although commonly candies in the shape of eggs are exchanged. Giving a fellow disciple an egg in the old Mystery schools suggested the rebirth of nature, so apparent in the springtime, or again the initiation ceremonies that prevailed at the spring equinox, thereby expressing the hope that he too might at some time be “reborn,” able to free his spiritual nature from the enveloping shell as a chick frees itself from the egg.

The existence of such powers should be recognized and we should hope some day to be able to avail ourselves properly of them, but a prime requisite in discipleship is equal and harmonious development. We may attain psychic powers by observing the conditions under which they may safely and profitably be allowed to develop. The presence of vanity, ambition, self-assertion, egoism, and similar qualities prove a bar, and the aspirant who is sincerely desirous of eliminating these defects will not willingly adopt a course likely to enhance them. There is no hard-and-fast division of powers into psychic, physical, mental, etc.: we may contemplate the gradual development of our mental faculties without defining a point where we have stepped out of the ordinary into the occult; and our perceptions may become refined by gradual stages without any sudden jump from one plane to another.

:::   "The greater the destruction, the freer the chances of creation; but the destruction is often long, slow and oppressive, the creation tardy in its coming or interrupted in its triumph. The night returns again and again and the day lingers or seems even to have been a false dawning. Despair not therefore, but watch and work. Those who hope violently, despair swiftly: neither hope nor fear, but be sure of God"s purpose and thy will to accomplish.” *Essays in Philosophy and Yoga

“The greater the destruction, the freer the chances of creation; but the destruction is often long, slow and oppressive, the creation tardy in its coming or interrupted in its triumph. The night returns again and again and the day lingers or seems even to have been a false dawning. Despair not therefore, but watch and work. Those who hope violently, despair swiftly: neither hope nor fear, but be sure of God’s purpose and thy will to accomplish.” Essays in Philosophy and Yoga

The influence of Kant has penetrated more deeply than that of any other modern philosopher. His doctrine of freedom became the foundation of idealistic metaphysics in Fichte, Schelling and Hegel, but not without sacrifice of the strict critical method. Schopenhauer based his voluntarism on Kant's distinction between phenomena and things-in-themselves. Lotze's teleological idealism was also greatly indebted to Kant. Certain psychological and pragmatic implications of Kant's thought were developed by J. F. Fries, Liebmann, Lange, Simmel and Vaihinger. More recently another group in Germany, reviving the critical method, sought a safe course between metaphysics and psychology; it includes Cohen, Natorp, Riehl, Windelband, Rickert, Husserl, Heidegger, and E. Cassirer. Until recent decades English and American idealists such as Caird, Green, Bradley, Howison, and Royce, saw Kant for the most part through Hegel's eyes. More recently the study of Kant's philosophy has come into its own in English-speaking countries through such commentaries as those of N. K. Smith and Paton. In France the influence of Kant was most apparent in Renouvier's "Phenomenism". -- O.F.K.

theological virtues are faith, hope, and charity.

The subconscient is universal as well as individual like all the other main parts of the Nature. But there are different parts or planes of the subconscient. All upon earth is based on the Inconscient as it is called, though it is not really inconscient at all, but rather a complete "sub"-conscience, a suppressed or involved consciousness, in which there is everything but nothing is formulated or expressed. The subconscient lies between this Inconscient and the conscious mind, life and body. It contains the potentiality of all the primitive reactions to life which struggle out to the surface from the dull and inert strands of Matter and form by a constant development a slowly evolving and self-formulating consciousness; it contains them not as ideas, perceptions or conscious reactions but as the fluid substance of these things. But also all that is consciously experienced sinks down into the subconscient, not as precise though submerged memories but as obscure yet obstinate impressions of experience, and these can come up at any time as dreams, as mechanical repetitions of past thought, feelings, action, etc., as "complexes" exploding into action and event, etc., etc. The subconscient is the main cause why all things repeat themselves and nothing ever gets changed except in appearance. It is the cause why people say character cannot be changed, the cause also of the constant return of things one hoped to have got rid of for ever. All seeds are there and all Sanskaras of the mind, vital and body,—it is the main support of death and disease and the last fortress (seemingly impregnable) of the Ignorance. All too that is suppressed without being wholly got rid of sinks down there and remains as seed ready to surge up or sprout up at any moment.
   Ref: SABCL Vol. 22-23-24, Page: 354


The union has a threefold character. There is a union in spiritual essence, by identity; there is a union by the indwelling of our soul in this highest Being and Consciousness; there is a dynamic union of likeness or oneness of nature between That and our instrumental being here. The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samıpya, salokya, is the intense hope of all Yoga of love and beatitude. The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   Ref: CWSA Vol. 23-24, Page: 131


"The universe is certainly or has been up to now in appearance a rough and wasteful game with the dice of chance loaded in favour of the Powers of darkness, the Lords of obscurity, falsehood, death and suffering. But we have to take it as it is and find out — if we reject the way out of the old sages — the way to conquer. Spiritual experience shows that there is behind it all a wide terrain of equality, peace, calm, freedom, and it is only by getting into it that we can have the eye that sees and hope to gain the power that conquers.” Letters on Yoga

“The universe is certainly or has been up to now in appearance a rough and wasteful game with the dice of chance loaded in favour of the Powers of darkness, the Lords of obscurity, falsehood, death and suffering. But we have to take it as it is and find out—if we reject the way out of the old sages—the way to conquer. Spiritual experience shows that there is behind it all a wide terrain of equality, peace, calm, freedom, and it is only by getting into it that we can have the eye that sees and hope to gain the power that conquers.” Letters on Yoga

The Wagner opera cycle “The Ring of the Nibelungen” is based on the Voluspa, which relates the beginning and end of the world, and the fresh, new creation to follow. The sibyl speaks of Ragnarok, when the gods retreat from existence into their own celestial spheres, presenting a grim and fearsome prospect, but the narrative ends with a note of hope for a serene future world to follow.

Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist.   Bibliography:   B. Geyer,   Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano,   Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody,   The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle,   Peter von Candia (Muenster, 1925); G. Ritter,   Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922).     --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B.   In logic, see Operationism.   In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations.   1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events.   2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance.   Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning).   Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class.   The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined.   In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations.   For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.)   For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.   Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.   Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion.   For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R.   The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .).   The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C.   G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M.   In Kant. A system of principles by which pure knowledge may be acquired and established.   Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset:     Meditaciones del Quijote, 1914;   El Espectador, I-VIII, 1916-1935;   El Tema de Nuestro Tiempo, 1921;   España Invertebrada, 1922;   Kant, 1924;   La Deshumanizacion del Arte, 1925;   Espiritu de la Letra, 1927;   La Rebelion de las Masas, 1929;   Goethe desde Adentio, 1934;   Estudios sobre el Amor, 1939;   Ensimismamiento y Alteracion, 1939;   El Libro de las Misiones, 1940;   Ideas y Creencias, 1940;     and others.   Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P

Trading_psychology ::: refers to the emotions and mental state that help to dictate success or failure in trading securities. Trading psychology represents various aspects of an individual’s character and behaviors that influence their trading actions. Trading psychology can be as important as other attributes such as knowledge, experience and skill in determining trading success. Discipline and risk-taking are two of the most critical aspects of trading psychology, since a trader’s implementation of these aspects is critical to the success of his or her trading plan. While fear and greed are the two most commonly known emotions associated with trading psychology, other emotions that drive trading behavior are hope and regret.

trust ::: n. --> Assured resting of the mind on the integrity, veracity, justice, friendship, or other sound principle, of another person; confidence; reliance; reliance.
Credit given; especially, delivery of property or merchandise in reliance upon future payment; exchange without immediate receipt of an equivalent; as, to sell or buy goods on trust.
Assured anticipation; dependence upon something future or contingent, as if present or actual; hope; belief.


underplay ::: v. i. --> To play in a subordinate, or in an inferior manner; to underact a part.
To play a low card when holding a high one, in the hope of a future advantage. ::: n. --> The act of underplaying.


undoing. The best that man can hope for, apparently, is that when he is weighed in the balance

undo ::: v. t. --> To reverse, as what has been done; to annul; to bring to naught.
To loose; to open; to take to piece; to unfasten; to untie; hence, to unravel; to solve; as, to undo a knot; to undo a puzzling question; to undo a riddle.
To bring to poverty; to impoverish; to ruin, as in reputation, morals, hopes, or the like; as, many are undone by unavoidable losses, but more undo themselves by vices and dissipation,


unhoped ::: a. --> Not hoped or expected.

unhoped-for ::: a. --> Unhoped; unexpected.

unique sales point "product" (USP) A feature that the salesman hopes will convince you to buy his product instead of another. (1999-10-21)

unique sales point ::: (product) (USP) A feature that the salesman hopes will convince you to buy his product instead of another. (1999-10-21)

University of Edinburgh "body, education" A university in the centre of Scotland's capital. The University of Edinburgh has been promoting and setting standards in education for over 400 years. Granted its Royal Charter in 1582 by James VI, the son of Mary Queen of Scots, the University was founded the following year by the Town Council of Edinburgh, making it the first post-Reformation university in Scotland, and the first civic university to be established in the British Isles. Known in its early years as King James College, or the Tounis (Town's) College, the University soon established itself internationally, and by the 18th century Edinburgh was a leading centre of the European Enlightenment and one of the continent's principal universities. The University's close relationship with the city in which it is based, coupled with a forward-looking, international perspective, has kept Edinburgh at the forefront of new research and teaching developments whilst enabling it to retain a uniquely Scottish character. Edinburgh's academics are at the forefront of developments in the study and application of languages, medicine, micro-electronics, biotechnology, computer-based disciplines and many other subjects. Edinburgh's standing as a world centre for research is further enhanced by the presence on and around University precincts of many independently-funded, but closely linked, national research institutes {(http://ed.ac.uk/)}. Address: Old College, South Bridge, Edinburgh, Scotland EH8 9YL, UK. Telephone: +44 (131) 650 1000. See also {ABSET}, {ABSYS}, {Alice}, {ASL+}, {Baroque}, {C++Linda}, {Cogent Prolog}, {COWSEL}, {Echidna}, {Edinburgh Prolog}, {Edinburgh SML}, {EdML}, {ELLIS}, {ELSIE}, {ESLPDPRO}, {Extended ML}, {Hope}, {IMP}, {LCF}, {Lisp-Linda}, {Marseille Prolog}, {metalanguage}, {MIKE}, {ML}, {ML Kit}, {ML-Linda}, {Multipop-68}, {Nuprl}, {Oblog}, {paraML}, {Pascal-Linda}, {POP-1}, {POP-2}, {POPLER}, {Prolog}, {Prolog-2}, {Prolog-Linda}, {Scheme-Linda}, {Skel-ML}, {Standard ML}, {Sticks&Stones}, {supercombinators}, {SWI-Prolog}, {tail recursion modulo cons}, {WPOP}. (1995-12-29)

Viscid Earth Applied principally to the semi-astral material of our earth globe during the third round, and likewise to our earth during the first part of the present fourth round and during the first, second, and early third root-races of mankind when the earth, although quasi-astral and nearly compact, was nevertheless more concrete and solid than were the earliest root-races of mankind. Because the first and second root-races were far more ethereal or astral than the earth was, it is almost hopeless to expect to find fossils of these earliest humanities at the present time; they were too ethereal in their earliest portions to leave fossil remains in the earth which was more solid in consistency than they.

Voluntarism: (Lat. voluntas, will) In ontology, the theory that the will is the ultimate constituent of reality. Doctrine that the human will, or some force analogous to it, is the primary stuff of the universe; that blind, purposive impulse is the real in nature. (a) In psychology, theory that the will is the most elemental psychic factor, that striving, impulse, desire, and even action, with their concomitant emotions, are alone dependable. (b) In ethics, the doctrine that the human will is central to all moral questions, and superior to all other moral criteria, such as the conscience, or reasoning power. The subjective theory that the choice made by the will determines the good. Stands for indeterminism and freedom. (c) In theology, the will as the source of all religion, that blessedness is a state of activity. Augustine (353-430) held that God is absolute will, a will independent of the Logos, and that the good will of man is free. For Avicebron (1020-1070), will is indefinable and stands above mature and soul, matter and form, as the pnmary category. Despite the metaphysical opposition of Duns Scotus (1265-1308) the realist, and William of Occam (1280-1347) the nominalist, both considered the will superior to the intellect. Hume (1711-1776) maintained that the will is the determining factor in human conduct, and Kant (1724-1804) believed the will to be the source of all moral judgment, and the good to be based on the human will. Schopenhauer (1788-1860) posited the objectified will as the world-substance, force, or value. James (1842-1910) followed up Wundt's notion of the will as the purpose of the good with the notion that it is the essence of faith, also manifest in the will to believe. See Will, Conation. Opposed to Rationalism, Materialism, Intellectualism. -- J.K.F.

wanhope ::: n. --> Want of hope; despair; also, faint or delusive hope; delusion. [Obs.] Piers Plowman.

  “When our great Buddha — the patron of all the adepts, the reformer and the codifier of the occult system, reached first Nirvana on earth, he became a Planetary Spirit; i.e. — his spirit could at one and the same time rove the interstellar spaces in full consciousness, and continue at will on Earth in his original and individual body. For the divine Self had so completely disfranchised itself from matter that it could create at will an inner substitute for itself, and leaving it in the human form for days, weeks, sometimes years, affect in no wise by the change either the vital principle or the physical mind of its body. By the way, that is the highest form of adeptship men can hope for on our planet. But it is as rare as the Buddhas themselves . . .” (ML 43).

will-o"-the-wisp ::: a delusive or misleading hope. Also, the ignis fatuous, the light produced by combustion of marsh-gas, which can lead a traveller into danger; any delusive ideal or hope that may lead one astray.

WILL (T.B.) Originally, the will was the symbolic term for the motion aspect (the will aspect).

Will meant the ability of consciousness to let dynamis act through it. The higher the kind of consciousness, the greater the possibility of dynamis. The highest consciousness is also the highest &


without hope because there seems to be no possibility of comfort or success.

Wolf's Lair ::: In the winter of 1940-41 Hitler established his new headquarters near Rastenburg. During the following years, the compound included extensive bunker systems and was well hidden from possible aerial attack. It was at the Wolf's Lair that Stauffenberg planted a bomb, in the hopes of staging a coup.

Writing on the symbol of the egg which is often depicted as floating above a mummy, Blavatsky says: “This is the symbol of hope and the promise of a second birth for the Osirified dead; his Soul, after due purification in the Amenti, will gestate in this egg of immortality, to be reborn from it into a new life on earth. For this Egg, in the esoteric Doctrine, is the Devachan, the abode of Bliss; the winged scarabeus being alike a symbol of it” (SD 1:365).

Zion, Zionism ::: (Mount) Zion is an ancient Hebrew designation for Jerusalem, but already in biblical times it began to symbolize the national homeland (see e.g., Psalm 137.1-6). In this latter sense it served as a focus for Jewish national-religious hopes of renewal over the centuries. Ancient hopes and attachments to Zion gave rise to Zionist longings and movements since antiquity, culminating in the modern national liberation movement of that name. The Zionist cause helped the Jews return to Palestine in this century and found the state of Israel in 1948. The goal of Zionism is the political and spiritual renewal of the Jewish people in its ancestral homeland. See also Herzl.



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KEYS (10k)

   27 Sri Aurobindo
   26 Arthur Schopenhauer
   12 Schopenhauer
   6 Saint Thomas Aquinas
   4 Anonymous
   3 The Mother
   2 Vaclav Havel
   2 Lewis Carroll
   2 John Wayne
   2 Saint Augustine of Hippo
   2 Ogawa
   2 Kobayashi Issa
   2 Johann Wolfgang von Goethe
   2 Epictetus
   2 Confucius
   2 2nd century sermon
   2 1 John 3:2-3
   1 William the Silent
   1 William Shakespeare
   1 Václav Havel
   1 T S Eliot
   1 Thomas Carlyle
   1 Thomas A Kempis
   1 Tao Te Ching
   1 Swami Ramakrishnananda
   1 Sehopenhauer
   1 Saint Vincent Ferrer
   1 Saint Peter Chrysologus
   1 Saint Paul of the Cross
   1 Saint Paul
   1 Saint John Vianney
   1 Saint John of the Ladder
   1 Saint John of the Cross
   1 Saint Irenaeus
   1 Saint Gregory of Nyssa
   1 Saint Francis of Assisi
   1 Saint Bonaventure
   1 Saigyo
   1 Romans XII. 12
   1 Romans V. 3
   1 Robert Fulghum
   1 Rainer Maria Rilke
   1 Rabia al-Adawiyya
   1 Proverbs XXVI. 12
   1 Pope St. Leo the Great
   1 Pope St. Clement I
   1 Polycarp to the Philippians
   1 Pindar
   1 Owen Barfield
   1 Our Lady to Father Stefano Gobbi
   1 Our Lady
   1 Omar Khayyam
   1 Neville Goddard
   1 Mother Mirra
   1 Mona Sarkar
   1 Maximus the Confessor
   1 Letter of Barnabas
   1 Leon Brown
   1 Koran
   1 Ken Wilber
   1 John of the Ladder
   1 Johann Wolfgang von Goethe
   1 Jalalu'l-Din Rumi
   1 Jalaluddin Rumi
   1 Hitopadesha
   1 Henry David Thoreau
   1 Henri Bergson
   1 Helen Keller
   1 Gerald G. Jampolsky
   1 George Harrison
   1 George Gurdjieff
   1 F. Scott Fitzgerald
   1 Friedrich Nietzsche
   1 Frank Herbert
   1 Francis Bacon
   1 Erik Erikson
   1 Epicurus
   1 Edgar Allan Poe
   1 Dante Alighieri
   1 C S Lewis
   1 Chogyam Trungpa
   1 Charles Dickens
   1 Bertrand Russell
   1 Baba Tahir
   1 Attar of Nishapur
   1 Arthur Schopenauer
   1 AN
   1 Swami Vivekananda
   1 Sri Ramakrishna
   1 Pierre Teilhard de Chardin
   1 Matsuo Basho
   1 Jetsun Milarepa
   1 Heraclitus
   1 Hafiz
   1 Aristotle

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   51 Arthur Schopenhauer
   39 Bob Hope
   15 Anonymous
   14 Jane Austen
   14 Doug Stanhope
   12 Samuel Johnson
   12 Donna Lynn Hope
   12 Cassandra Clare
   10 Hope Davis
   9 Dante Alighieri
   9 Carrie Hope Fletcher
   8 Stephen King
   8 Rick Riordan
   8 Hope Jahren
   7 Dean Koontz
   6 William Shakespeare
   6 Tahereh Mafi
   6 Sri Chinmoy
   6 Mitch Albom
   6 Mehmet Murat ildan

1:Hope does not disappoint. ~ Saint Paul,
2:Do not lose hope, nor be sad. ~ Koran, 3:139,
3:some secret hope. ~ Rainer Maria Rilke, Duino Elegies,
4:Hope and fear cannot alter the seasons.
   ~ Chogyam Trungpa,
5:If life is to be sustained, hope must remain. ~ Erik Erikson,
6:Hope is a waking dream.
   ~ Aristotle,
7:Hope is a good breakfast, but it is a bad supper. ~ Francis Bacon,
8:Man must use what he has, not hope for what is not. ~ George Gurdjieff,
9:The miserable have no other medicine. But only hope.
   ~ William Shakespeare,
10:I hope you don't suppose those are real tears?" Tweedledum said. ~ Lewis Carroll,
11:He who has health, has hope; and he who has hope, has everything." ~ Thomas Carlyle,
12:Success is as dangerous as failure. Hope is as hollow as fear. ~ Tao Te Ching, ch.13,
13:Everyone who has this hope based on him makes himself pure, as he is pure." ~ 1 John 3:2-3,
14:For in our hope we are saved. ~ Saint Augustine of Hippo,
15:On my tombstone, I really hope that someday they will write: He was true but partial. ~ Ken Wilber,
16:I am the mother of pure love and of science and of sacred hope. ~ Anonymous, The Bible, Ecclesiastes,
17:Abandon all hope, ye who enter here.
   ~ Dante Alighieri, The Divine Comedy, Inferno, Canto 3, Verse 9,
18:We should not moor a ship with one anchor, or our life with one hope. ~ Epictetus,
19:A ship should not ride on a single anchor, nor life on a single hope
   ~ Epictetus,
20:Education breeds confidence. Confidence breeds hope. Hope breeds peace. ~ Confucius,
21:Education breeds confidence. Confidence breeds hope. Hope breeds peace." ~ Confucius,
22:Rejoicing in hope, patient in tribulation. ~ Romans XII. 12, the Eternal Wisdom
23:Optimism is the faith that leads to achievement. Nothing can be done without hope and confidence." ~ Helen Keller,
24:What makes us heroic? Confronting simultaenously our supreme suffering and our supreme hope. ~ Friedrich Nietzsche,
25:I hope that real love and truth are stronger in the end than any evil or misfortune in the world. ~ Charles Dickens,
26:Never give up hope. Things can change overnight, problems can dissolve in the light of a new day's sun." ~ Leon Brown,
27:The very existence of libraries affords the best evidence that we may yet have hope for the future of man. ~ T S Eliot,
28:And builds to hope her altars of despair, ~ Sri Aurobindo, Savitri, 4:3,
29:In all things it is better to hope than to despair.
   ~ Johann Wolfgang von Goethe,
30:Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord.
   ~ Anonymous, The Bible, Psalms, 31:24,
31:Hope not to hear truth often in royal courts. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
32:My children, the three acts of faith, hope, and charity contain all the happiness of man upon the earth. ~ Saint John Vianney,
33:Hope is the greatest of miseries, the highest bliss lies in giving up hope. ~ Swami Vivekananda,
34:A steady hope helps much on the way. With my blessings
   ~ The Mother, Mantras Of The Mother, 15 August,
35:Nobody can say, 'there is no hope for me.' because the Divine Grace is there.
   ~ The Mother, White Roses,
36:When he confesses his sins, God saith to the angels, 'Bring him back, for he never lost hope of Me.' ~ Jalalu'l-Din Rumi, Mathnawi, V, 1815
37:hope
for tomorrow
evening swallows
~ Ogawa, @BashoSociety
38:There are only two lasting bequests we can hope to give our children. One of these is roots, the other, wings. ~ Johann Wolfgang von Goethe,
39:It is good for me to adhere to my God, to put my hope in the LORD God" ~ Saint Thomas Aquinas, (Ps. 72:28). ,
40:hope is the
celebration
of possibilities
~ Ogawa, @BashoSociety
41:Faith has to do with things that are not seen and hope with things that are not at hand. ~ Saint Thomas Aquinas,
42:Hope is not the conviction that something will turn out well but the certainty that something makes sense, regardless of how it turns out ~ Vaclav Havel,
43:I am the mother of pure love and of science and of sacred hope. ~ Anonymous, The Bible, Ecclesiastes, the Eternal Wisdom
44:Hope is not the conviction that something will turn out well but the certainty that something makes sense, regardless of how it turns out. ~ Vaclav Havel,
45:One does not need to hope in order to act, nor to succeed in order to persevere. ~ William the Silent, the Eternal Wisdom
46:Where there is life, there is always a hope of better things. ~ Sri Aurobindo, The Human Cycle, The Curve of the Rational Age,
47:Seest thou a man wise in his own conceit? there is more hope of a fool than of him. ~ Proverbs XXVI. 12, the Eternal Wisdom
48:We go down into the water full of sins and filth, and we come up bearing fruit in our hearts, having fear and hope in Jesus in our spirits. ~ Letter of Barnabas,
49:O friend, I hope this road we are traveling goes by the wine house, for we're thirsty and needing a drink that lies behind that door. ~ Hafiz,
50:I am that sea now gathered in a tear. I am that universe now centered here. I am that book of destiny which seems To form a lonely dot of hope and fear." ~ Baba Tahir,
51:... And often they are good and generous children, though deprived of the true Light which alone can give joy and hope to their lives." ~ Our Lady to Father Stefano Gobbi,
52:a young couple
filled with hope
little butterflies
~ Kobayashi Issa, @BashoSociety
53:The ninety and nine are with dreams, content, but the hope of the world made new, is the hundredth man who is grimly bent on making those dreams come true. ~ Edgar Allan Poe,
54:The future is in the hands of those who can give tomorrow's generations valid reasons to live and hope. ~ Pierre Teilhard de Chardin,
55:Once men turned their thinking over to machines in the hope that this would set them free. But that only permitted other men with machines to enslave them. ~ Frank Herbert, Dune,
56:It is the Lord who sustains our floundering hope, just as he sustained Peter when he was floundering in the water, and made the waters firm beneath his feet. ~ Saint Gregory of Nyssa,
57:Long must you struggle in the water before you learn to swim. Long must you struggle before you can hope to swim in the ocean of Bliss. ~ Sri Ramakrishna,
58:Live in faith and hope, though it be in darkness, for in this darkness God protects the soul. Cast your care upon God for you are his and he will not forget you. ~ Saint John of the Cross,
59:Some make riches the object of their desires, others glory. For me, I desire nothing save to cling to God and put in Him alone the hope of my soul stripped of passion. ~ John of the Ladder,
60:When life is heavy and hard to take, go off by yourself. Enter the silence. Bow in prayer. Don't ask questions. Wait for hope to appear.
   ~ Anonymous, The Bible, Lamentations, 3:28-29 MSG,
61:Three things are necessary to everyone: truth of faith which brings understanding, love of Christ which brings compassion, and endurance of hope which brings perseverance." ~ Saint Bonaventure,
62:Some make riches the object of their desires, others glory. For me, I desire nothing save to cling to God and put in Him alone the hope of my soul stripped of passion. ~ Saint John of the Ladder,
63:Tribulation worketh patience, and patience experience, and experience hope.-Only by hope can one attain to unhoped-for things. ~ Romans V. 3, 4, the Eternal Wisdom
64:To hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition. ~ Sri Aurobindo, The Life Divine, The Divine Life,
65:In the emergence of the gnostic being would be the hope of a more harmonious evolutionary order in terrestrial Nature. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
66:Time voyages with Thee upon its prow,—
And all the future's passionate hope is Thou. ~ Sri Aurobindo, Collected Poems, Because Thou Art,
67:FAITH and HOPE can exist indeed in a way without charity, but they do not have the perfect character of virtue without CHARITY ~ Saint Thomas Aquinas, (ST 1-2.65.4).,
68:Never lose hope, my heart, miracles dwell in the invisible. If the whole world turns against you keep your eyes on the Friend." ~ Jalaluddin Rumi, @Sufi_Path
69:On our life's prow that breaks the waves of Time
No signal light of hope has gleamed in vain. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
70:He has read everything, learned everything, practised everything, who has renounced his desires and lives without any straining of hope. ~ Hitopadesha, the Eternal Wisdom
71:Hope is definitely not the same thing as optimism. It is not the conviction that something will turn out well, but the certainty that something makes sense, regardless of how it turns out. ~ Václav Havel,
72:There is little hope of money once swallowed by a patriot being disgorged again. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
73:Consolation should be forthcoming, as long as a remedy is hoped for, but when there is no hope, there is no consolation ~ Saint Thomas Aquinas, (Commentary on Mt. 2, lect. 4).,
74:For what it's worth: it's never too late to be whoever you want to be. I hope you live a life you're proud of, and if you find you're not, I hope you have the strength to start over again. ~ F. Scott Fitzgerald,
75:The Victorian Age, for all its humbug, was a period of rapid progress, because men were dominated by hope rather than fear. If we are again to have progress, we must again be dominated by hope. ~ Bertrand Russell,
76:I hope that God will save me through the merits of the passion of Jesus. The more difficulties in life, the more I hope in God. By God's grace, I will not lose my soul, but I hope in his mercy. ~ Saint Paul of the Cross,
77:The idea of the future, pregnant with an infinity of possibilities, is thus more fruitful than the future itself, and this is why we find more charm in hope than in possession, in dreams than in reality.
   ~ Henri Bergson,
78:Blinded are human hearts by desire and fear and possession,
Darkened is knowledge on earth by hope the helper of mortals. ~ Sri Aurobindo, Collected Poems, Ilion,
79:We have entangled ourselves and we seem to love to entangle ourselves. Such is the perversity of our nature. But only when we extricate ourselves from this labyrinth of nerves can we hope to be free. ~ Swami Ramakrishnananda,
80:If one of theirs they see scale heaven's peaks,
Men then can hope to learn that titan climb. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
81:Your hope in my heart is the rarest treasure
Your Name on my tongue is the sweetest word
My choicest hours
Are the hours I spend with You -
O God, I can't live in this world
Without remembering You ~ Rabia al-Adawiyya,
82:Brethren, we ought to regard Jesus Christ both as God and as the judge of the living and the dead, and we should not undervalue the fact of our salvation. If we think little of it, it means that we hope for little. ~ 2nd century sermon,
83:Intense, one-pointed, monumental, lone,
Patient he sat like an incarnate hope
Motionless on a pedestal of prayer. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
84:Ah, Lord God, my holy Lover, when You come into my heart, all that is within me will rejoice. You are my glory and the exultation of my heart. You are my hope and refuge in the day of my tribulation. ~ Thomas A Kempis, The Imitation of Christ,
85:By Revelation it is manifestly shown that the whole duration of the world rests on a certain conditional prolongation obtained by the Virgin Mary in the hope of the conversion and correction of the World…" ~ Saint Vincent Ferrer, (1350-1419),
86:Our being must move eternally through Time;
Death helps us not, vain is the hope to cease; ~ Sri Aurobindo, Savitri, 02.06,
87:Vain the soul's hope if changeless Law is all:
Ever to the new and the unknown press on
The speeding aeons justifying God. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
88:Detachment begets love. Hope in God begets detachment. Endurance and long-suffering beget hope. Total self-mastery begets these. Fear of God begets self-mastery. And faith in the Lord begets fear ~ Maximus the Confessor, Centuries on Charity 1.2,
89:When you fast, see the fasting of others. If you want God to know that you are hungry, know that another is hungry. If you hope for mercy, show mercy. If you look for kindness, show kindness. If you want to receive, give. ~ Saint Peter Chrysologus,
90:Grant me, O Lord my God, a mind to know you, a heart to seek you, wisdom to find you, conduct pleasing to you, faithful perseverance in waiting for you, and a hope of finally embracing you." ~ Saint Thomas Aquinas,
91:He saw our many errors and the damnation that awaited us, and knowing that apart from him we had no hope of salvation, he pitied us, and in his mercy saved us. He called us when we were not his people and willed us to become his people. ~ 2nd century sermon,
92:Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. Everyone who has this hope based on him makes himself pure, as he is pure." ~ 1 John 3:2-3,
93:Lord, make me an instrument of thy peace. Where there is hatred, let me sow love, Where there is injury, pardon; Where there is doubt, faith; Where there is despair, hope; Where there is darkness, light; And where there is sadness, joy.
   ~ Saint Francis of Assisi,
94:The Shears Of Fate :::

Khayyam, who stitched the tents of science,
Has fallen in grief's furnace and been suddenly burned,
The shears of Fate have cut the tent ropes of his life,
And the broker of Hope has sold him for nothing! ~ Omar Khayyam,
95:With the littlest ones, I am attaining each day my victory over Satan and his powerful army of evil, over the satanic and masonic forces organized against God, because I am leading my children along the road of heroic faith, of sure hope and of perfect love." ~ Our Lady ,
96:Even for the ordinary people, my voice sends a thrill; it awakens a hope, a love and a feeling that all is not lost. For others, it brings out the splendours that lie hidden within, and for yet others, the key to solve the mysteries of the world.
   ~ Mona Sarkar, The Supreme,
97:We should pray then that we may be granted forgiveness for our sins and for whatever we may have done when led astray by our adversary's servants. And for those who were the leaders of the schism and the sedition, they too should look to the common hope. ~ Pope St. Clement I,
98:Faith is the mother of us all, going forward with hope following and with love of God and Christ and neighbor leading the way. If a man is among these then he has fulfilled the commandment of righteousness, for he who has love is far from all sin. ~ Polycarp to the Philippians,
99:Stop trying to change the world, it is only a mirror. Trying to change the world by force is as fruitless as breaking a mirror in the hope of changing your face. Leave the mirror & change your face. Leave the world alone & change your conceptions of yourself." ~ Neville Goddard,
100:The Saviour instilled and taught this, that they who wished to follow Him should deny themselves, and count the loss of temporal things as light in the hope of things eternal; because he alone could save his soul that did not fear to lose it for Christ. ~ Pope St. Leo the Great,
101:As the bread, which is earthly, when it receives the invocation of God, is no longer common bread, but the Eucharist, which is earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection. ~ Saint Irenaeus,
102:I believe that imagination is stronger than knowledge. That myth is more potent than history. That dreams are more powerful than facts. That hope always triumphs over experience. That laughter is the only cure for grief. And I believe that love is stronger than death. ~ Robert Fulghum,
103:Well, it's no use your talking about waking him when you're only one of the things in his dream. You know very well you're not real...."
"If I wasn't real," Alice said, "I shouldn't be able to cry."
"I hope you don't suppose those are real tears?" Tweedledum said. ~ Lewis Carroll,
104:It's being here now that's important. There's no past and there's no future. Time is a very misleading thing. All there is ever, is the now. We can gain experience from the past, but we can't relive it; and we can hope for the future, but we don't know if there is one. ~ George Harrison,
105:That is our home and that the secret hope
Our hearts explore.
To bring those heavens down upon the earth
We all descend,
And fragments of it in the human birth
We can command. ~ Sri Aurobindo, Collected Poems, The Rishi,
106:If Mind is all, renounce the hope of bliss;
If Mind is all, renounce the hope of Truth.
For Mind can never touch the body of Truth
And Mind can never see the soul of God; ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
107:The Passion of Christ discloses the miseries of this life; the Resurrection of Christ points to the happiness of the life to come. At present, let us labor; let us hope for the future. Now is the time for work; then, for reward. ~ Saint Augustine of Hippo,
108: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,
109:Hope is referred to as a helmet because, as a helmet is on the head, so the head of the moral virtues is the end, and hope is concerned with this end. So he states: "And take unto you the helmet of salvation" ~ Saint Thomas Aquinas, (Commentary on Ephesians 6, lect. 4).,
110:The plurality of persons in God is an article of faith, and natural reason is unable to discuss and adequately understand it though we hope to understand it in heaven when we shall see God in his essence, and faith will be replaced by vision ~ Saint Thomas Aquinas, (DP 9.5).,
111:...
12-Now we see but a dim reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
13-And now these three remain: faith, hope, and love; but the greatest of these is love. ~ Anonymous, The Bible, 1 Corinthians, 13:13, King James Version,
112:May your coming year be filled with magic and dreams and good madness. I hope you read some fine books and kiss someone who thinks you're wonderful, and don't forget to make some art ~ write or draw or build or sing or live as only you can. And I hope, somewhere in the next year, you surprise yourself. ~ Neil Gaiman,
113:May your coming year be filled with magic and dreams and good madness. I hope you read some fine books and kiss someone who thinks you're wonderful, and don't forget to make some art - write or draw or build or sing or live as only you can. And I hope, somewhere in the next year, you surprise yourself.
   ~ Neil Gaiman,
114:Sincerity, Aspiration, Faith, Devotion and Self-Giving, Surrender to the Divine Will, Love, Openness and Receptivity, Purity and Humility, Gratitude and Faithfulness, Will and Perseverance, Enthusiasm, Hope and Straightforwardness, Happiness and Joy, Heroism and Bravery, Prudence and Balance, Truth and Speech ~ ?, toc,
115:When he is animated by a certain desire and by hope, man ought not to shrink from risking his life. He ought not to halt for a moment in his quest, nor to remain an instant in inaction. If he halts, he will be violently rejected far from the road. ~ Attar of Nishapur, the Eternal Wisdom
116:My Force is Nature that creates and slays
The hearts that hope, the limbs that long to live.
I have made man her instrument and slave,
His body I made my banquet, his life my food. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
117:And here potentiality exists; for the mastery of phenomena depends upon a knowledge of their causes and processes and if we know the causes of error, sorrow, pain, death, we may labour with some hope towards their elimination. For knowledge is power and mastery.
   ~ Sri Aurobindo, The Life Divine,
118:Death, panic and wounds and disaster,
Glory of conquest and glory of fall, and the empty hearth-side,
Weeping and fortitude, terror and hope and the pang of remembrance,
Anguish of hearts, the lives of the warriors, the strength of the nations
Thr ~ Sri Aurobindo, The Future Poetry, Ilion,
119:The existing scientific concepts cover always only a very limited part of reality, and the other part that has not yet been understood is infinite. Whenever we proceed from the known into the unknown we may hope to understand, but we may have to learn at the same time a new meaning of the word 'understanding'.
   ~ Werner Heisenberg,
120:I looked into my own heart and I saw reflected there in its entirety the vast world with all its passions,-pride, hope, fear and the conflagration of the desires. So gazing I understood the word of the ancient sage, "Man is a mirror in which there appears the image of the world." ~ Ryonen, the Eternal Wisdom
121:24 I am the mother of fair love, and of fear, and of knowledge, and of holy hope.
25 In me is all grace of the way and of the truth, in me is all hope of life and of virtue.
26 Come over to me, all ye that desire me, and be filled with my fruits. ~ Sirach 24:24-26, Douay-Rheims 1899 American Edition, biblegateway
122:Addicts of drunkenness or other habit-forming vices cannot possibly hope to be students of concentration for the simple reason that their real will-power is too close to zero. If they cannot stop their bad habits, which they know perfectly well are harmful for them, where then would they find enough inner strength to overcome their mental apathy and laziness? ~ Mouni Sadhu, Concentration, Obstacles and Aids,
123:Sometimes I reread my favorite books from back to front. I start with the last chapter and read backward until I get to the beginning. When you read this way, characters go from hope to despair, from self-knowledge to doubt. In love stories, couples start out as lovers and end as strangers. Coming-of-age books become stories of losing your way. Your favorite characters come back to life. ~ Nicola Yoon, Everything, Everything
124:It is from numberless diverse acts of courage and belief that human history is shaped. Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope, and crossing each other from a million different centers of energy and daring those ripples build a current which can sweep down the mightiest walls of oppression and resistance. ~ Robert F. Kennedy,
125:The future of the earth depends on a change of consciousness.
   The only hope for the future is in a change of man's consciousness and the change is bound to come.
   But it is left to men to decide if they will collaborate for this change or if it will have to be enforced upon them by the power of crashing circumstances. So, wake up and collaborate! Blessings.
   ~ The Mother, Words Of The Mother III, August 1964,
126:Although it was unfortunate to get motor neurone disease, I have been very fortunate in almost everything else.
   I have been lucky to work in theoretical physics at a fascinating time and it' s one of the few areas in which my disability was not a serious handicap.
   It's also important not to become angry, no matter how difficult life may seem because you can lose all hope if you can't laugh at yourself and life in general.
   ~ Stephen Hawkings,
127:As comes a goddess to a mortal's breast
And fills his days with her celestial clasp,
She stooped to make her home in transient shapes;
In Matter's womb she cast the Immortal's fire,
In the unfeeling Vast woke thought and hope,
Smote with her charm and beauty flesh and nerve
And forced delight on earth's insensible frame.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
128:All was abolished save her naked self
And the prostrate yearning of her surrendered heart:
There was no strength in her, no pride of force;
The lofty burning of desire had sunk
Ashamed, a vanity of separate self,
The hope of spiritual greatness fled,
Salvation she asked not nor a heavenly crown:
Humility seemed now too proud a state. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
129:When we are young, we spend much time and pains in filling our note-books with all definitions of Religion, Love, Poetry, Politics, Art, in the hope that, in the course of a few years, we shall have condensed into our encyclopaedia the net value of all the theories at which the world has yet arrived. But year after year our tables get no completeness, and at last we discover that our curve is a parabola, whose arcs will never meet. ~ Ralph Waldo Emerson,
130:This is our time ~ to put our people back to work and open doors of opportunity for our kids; to restore prosperity and promote the cause of peace; to reclaim the American dream and reaffirm that fundamental truth, that, out of many, we are one; that while we breathe, we hope. And where we are met with cynicism and doubts and those who tell us that we can't, we will respond with that timeless creed that sums up the spirit of a people: Yes, we can! ~ Barack Obama (2008),
131:It is important to preserve the body's strength and health, for it is our best instrument. Take care that it is strong and healthy, you possess no better instrument. Imagine that it is as strong as steel and that thanks to it you travel over this ocean of life. The weak will never attain to liberation, put off all weakness, tell your body that it is robust, your intelligence that it is strong, have in yourself a boundless faith and hope ~ Vivekananda, the Eternal Wisdom
132:Many people seem to think it foolish, even superstitious, to believe that the world could still change for the better. And it is true that in winter it is sometimes so bitingly cold that one is tempted to say, 'What do I care if there is a summer; its warmth is no help to me now.' Yes, evil often seems to surpass good. But then, in spite of us, and without our permission, there comes at last an end to the bitter frosts. One morning the wind turns, and there is a thaw. And so I must still have hope. ~ Vincent van Gogh,
133:I didn't learn until I was in college about all the other cultures, and I should have learned that in the first grade. A first grader should understand that his or her culture isn't a rational invention; that there are thousands of other cultures and they all work pretty well; that all cultures function on faith rather than truth; that there are lots of alternatives to our own society. Cultural relativism is defensible and attractive. It's also a source of hope. It means we don't have to continue this way if we don't like it. ~ Kurt Vonnegut,
134:Don't appeal to mercy to God the Father up in the sky, little man, because he's not at home and never was at home, and couldn't care less. What you do with yourself, whether you are happy or unhappy-- live or die-- is strictly your business and the universe doesn't care. In fact you may be the universe and the only cause of all your troubles. But, at best, the most you can hope for is comradeship with comrades no more divine (or just as divine) as you are. So quit sniveling and face up to it-- 'Thou art God!'
   ~ Robert Heinlein, Oct. 21, 1960.,
135:I do have one great hope. It is that with the disappearance of Marxism, we may succeed in eliminating the pressure of ideologies as the centre of politics. Marxism needed an anti-Marxist ideology, so what you had was the clash between two ideologies which were both in a sense completely mad. There was nothing real behind them - only wrong problems. What I hope from the open society is that we will re-establish a list of priorities of the things which have to be done in society. ~ Karl Popper, interviewed by Giancarlo Bosetti, in The Lesson of this Century,
136:Enthusiasm and Straightforwardness
Joyous enthusiasm: the best way of facing life.
*
True enthusiasm is full of a peaceful endurance.
*
Our courage and endurance must be as great as our hope and
our hope has no limits. 2 August 1954
*
A steady hope helps much on the way. 15 August 1954
*
Our hopes are never too great for manifestation.
We cannot conceive of any thing that cannot be. 22 August 1954
** *
Straightforwardness shows itself as it is, without compromising. ~ The Mother, Words Of The Mother II,
137:... Poor sorrowful Earth, remember that I am present in thee and lose not hope; each effort, each grief, each joy and each pang, each call of thy heart, each aspiration of thy soul, each renewel of thy seasons, all, all without exception, what seems ugly and what seems to thee beautiful, all infallibly lead thee towards me, who am endless Peace, shadowless Light, perfect Harmony, Certitude, Rest and Supreme Blessedness.
   Hearken, O Earth, to the sublime voice that arises,
   Hearken and take new courage!
   ~ The Mother, Prayers And Meditations, February 5th 1913,
138:(From a meditation written on the day after the Mother first saw Sri Aurobindo)
It matters little that there are thousands of beings plunged in the densest ignorance, He whom we saw yesterday is on earth; his presence is enough to prove that a day will come when darkness shall be transformed into light, and Thy reign shall be indeed established upon earth.
O Lord, Divine Builder of this marvel, my heart overflows with joy and gratitude when I think of it, and my hope has no bounds.
My adoration is beyond all words, my reverence is silent. 30 March 1914
~ The Mother,
139:Faith in its essence is a light in the soul which turns towards the truth even when the mind doubts or the vital revolts or the physical consciousness denies it. When this extends itself to the instruments, it becomes a fixed belief in the mind, a sort of inner knowledge which resists all apparent denial by circumstances or appearances, a complete confidence, trust, adhesion in the vital and in the physical consciousness, an invariable clinging to the truth in which one has faith even when all is dark around and no cause of hope seems to be there. ~ Sri Aurobindo, Letters On Yoga - II,
140:Man came silently into the world. As a matter of fact he trod so softly that, when we first catch sight of him as revealed by those indestructible stone instruments, we find him sprawling all over the old world from the Cape of Good Hope to Peking. Without doubt he already speaks and lives in groups ; he already makes fire. After all, this is surely what we ought to expect. As we know, each time a new living form rises up before us out of the depths of history, it is always complete and already legion. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man, The Birth of Thought, 186,
141:Out of the depths I cry to you, O LORD;
O Lord, hear my voice. Let your ears be attentive to my cry for mercy.
If you, O LORD, kept a record of sins, O Lord, who could stand?
But with you there is forgiveness; therefore you are feared.
I wait for the LORD, my soul waits, and in his word I put my hope.
My soul waits for the Lord more than watchmen wait for the morning, more than watchmen wait for the morning.
O Israel, put your hope in the LORD, for with the LORD is unfailing love and with him is full redemption.
He himself will redeem Israel from all their sins. ~ Anonymous, The Bible, Psalms, 130
,
142:If you want to totally free yourself from suffering, it is important to distinguish what to do from what not to do since you can not hope to taste the fruit of beneficial actions that you have not done, nor escape the consequences of your own harmful actions. After death, you will follow the course traced by your actions, good and bad. Now that you have a choice between two paths, one that leads up and one that leads down, do not act in a way opposed to your deepest wishes. Practice all possible beneficial actions, even the smallest. Doesn't the accumulation of little drops end up filling a large jar? ~ Jetsun Mingyur Paldron,
143:I don't know whether this world has a meaning that transcends it. But I know that I cannot know that meaning and that it is impossible for me just now to know it. What can a meaning outside my condition mean to me? I can understand only in human terms. What I touch, what resists me ~ that I understand. And these two certainties ~ my appetite for the absolute and for unity and the impossibility of reducing this world to a rational and reasonable principle ~ I also know that I cannot reconcile them. What other truth can I admit without lying, without bringing in a hope I lack and which means nothing within the limits of my conditions?,
144:t is not for nothing that our age calls for the redeemer personality, for the one who can emancipate himself from the inescapable grip of the collective and save at least his own soul, who lights a beacon of hope for others, proclaiming that here is at least one man who has succeeded in extricating himself from that fatal identity with the group psyche. For the group, because of its unconsciousness, has no freedom of choice, so psychic activity runs on in it like an uncontrolled law of nature. There is thus set going a chain reaction that comes to a stop only in catastrophe. The people always long for a hero, a slayer of dragons, when they feel the danger of psychic forces: hence the cry for personality. ~ Carl Jung,
145:A year here and he still dreamed of cyberspace, hope fading nightly. All the speed he took, all the turns he'd taken and the corners he'd cut in Night City, and still he'd see the matrix in his sleep, bright lattices of logic unfolding across that colorless void.... The Sprawl was a long strange way home over the Pacific now, and he was no console man, no cyberspace cowboy. Just another hustler, trying to make it through. But the dreams came on in the Japanese night like live wire voodoo and he'd cry for it, cry in his sleep, and wake alone in the dark, curled in his capsule in some coffin hotel, his hands clawed into the bedslab, temper foam bunched between his fingers, trying to reach the console that wasn't there. ~ William Gibson, Neuromancer,
146:Because Thou Art :::

Because Thou art All-beauty and All-bliss,
My soul blind and enamoured yearns for Thee;
It bears thy mystic touch in all that is
And thrills with the burden of that ecstasy.

Behind all eyes I meet Thy secret gaze
And in each voice I hear Thy magic tune:
Thy sweetness haunts my heart through Nature's ways
Nowhere it beats now from Thy snare immune.

It loves Thy body in all living things;
Thy joy is there in every leaf and stone:
The moments bring thee on their fiery wings;
Sight's endless artistry is Thou alone.

Time voyages with Thee upon its prow
And all the futures passionate hope is Thou.
~ Sri Aurobindo, Collected Poems,
147:the threefold character of the union :::
   The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
148:So, it is a basic function of education to help you to find out what you really love to do, so that you can give your whole mind and heart to it, because that creates human dignity, that sweeps away mediocrity, the petty bourgeois mentality. That is why it is very important to have the right teachers, the right atmosphere, so that you will grow up with the love which expresses itself in what you are doing. Without this love your examinations, your knowledge, your capacities, your position and possessions are just ashes, they have no meaning; without this love your actions are going to bring more wars, more hatred, more mischief and destruction. All this may mean nothing to you, because outwardly you are still very young, but I hope it will mean something to your teachers-and also to you, somewhere inside. ~ Jiddu Krishnamurti,
149: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,
150: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,
151:Though I speak with the tongues of men and of an- gels and have not charity, I am as a sounding brass or a tinkling cymbal. And though I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long and is kind; charity envieth not ; charity vaunteth not itself, is not puffed up doth not behave itself unseemly seeketh not her own, is not easily provoked, thinlceth no evil, rejoiceth not in iniquity, but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth...And now abideth faith, hope, charity, these three: but the greatest of these is charity. Follow after charity. ~ I. Corinthians. 1. 8. 13-XIV. 8, the Eternal Wisdom
152:burden and advantage to an Integral Yoga; :::
   ...The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impedimenta. For we have set out to conquer all ourselves and the world for God; ... Our compensation is that even if the path is that even if the path is more rugged, the effort more complex and baffling arduous, yet after a certain point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit, Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the Powers that oppose us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 74,
153:You are living today in countries where the Dharma has only just begun to take root, like a fragile new shoot in the ground. Only your sustained diligence will bring it to fruition. Depending on the effort you put into study, reflection and meditation, and to integrating what you have understood into your spiritual practice, accomplishment may be days, months, or years away. It is essential to remember that all your endeavors on the path are for the sake of others. Remain humble, and aware that your efforts are like child's play compared to the ocean-like activity of the great bodhisattvas. Be like a parent providing for much-loved children, never thinking that you have done too much for others - or even that you have done enough. If you finally managed, through your own efforts alone, to establish all beings in buddhahood, you would simply think that all your wishes had been fulfilled. Never have even a trace of hope for something in return. ~ Kyabje Dilgo Khyentse Rinpoche, The Heart of Compassion, Instructions on Ngulchu Thogme's Thirty-Sevenfold Practice of a Bodhisattva – p 147, Padmakara Translation Group - Shechen Publications
154:January 1, 1914

To Thee, supreme Dispenser of all boons,
to Thee who givest life its justification, by making it pure, beautiful and good,
to Thee, Master of our destinies and goal of all our aspirations, was consecrated the first minute of this new year.

May it be completely glorified by this consecration; may those who hope for Thee, seek Thee in the right path; may those who seek Thee find Thee, and those who suffer, not knowing where the remedy lies, feel Thy life gradually piercing the hard crust of their obscure consciousness.

I bow down in deep devotion and in boundless gratitude before Thy beneficent splendour; in name of the earth I give Thee thanks for manifesting Thyself; in its name I implore Thee to manifest Thyself ever more fully, in an uninterrupted growth of Light and Love.

Be the sovereign Master of our thoughts, our feelings, our actions.

Thou art our reality, the only Reality.
Without Thee all is falsehood and illusion, all is dismol obscurity.
In Thee are life and light and joy.
In Thee is supreme Peace.
~ The Mother, Prayers and Meditation,
155:the hard shell of the ego :::
This sense of one's own person becomes a kind of cage, a prison which shuts you in, prevents you from being true, from knowing truly, acting truly, understanding truly. It is as though someone had put you in a very hard shell and you were compelled to stay there.
This is the first sensation you have. Afterwards you begin to tap against the shell in order to break it. Sometimes it resists very long. But still, when you begin to feel this, that what you believed in to be yourself, the person doing thigns and for whom they are done, the person who exists and makes you what you are, yes, when you pass from this to the consciousness that this is a prison preventing you from being truly yourself, then you have made great progress, and there is hope. You feel yourself stifled, crushed, absolutely shut up in a prison without air, without light, without an opening, and then you begin pushing from the inside, pushing, pushing, pushing so that it may break.
And the day it breaks, the day it opens, suddenly, you enter the psychic consciousness. And then you understand. And then, truly, if you have a sense of humour, you laugh; you realise your stupidity. ~ The Mother,
156:To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
   ~ Sri Aurobindo, The Human Cycle, Chapter 1, The Cycle of Society,
157:I have been accused of a habit of changing my opinions. I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim.
   ~ Bertrand Russell,
158:All advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them.
   The philologist, though perhaps he only speaks one language, has a much higher type of mind than the linguist who speaks twenty.
   This Tree of Thought is exactly paralleled by the tree of nervous structure.
   Very many people go about nowadays who are exceedingly "well-informed," but who have not the slightest idea of the meaning of the facts they know. They have not developed the necessary higher part of the brain. Induction is impossible to them.
   This capacity for storing away facts is compatible with actual imbecility. Some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire.
   This is the great fault of modern education - a child is stuffed with facts, and no attempt is made to explain their connection and bearing. The result is that even the facts themselves are soon forgotten.
   Any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it.
   No two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. This is the essence of the Hegelian logic.
   ~ Aleister Crowley, Liber ABA, Book 4, The Cup,
159:Sometimes when an adverse force attacks us and we come out successful, why are we attacked once again by the same force?
   Because something was left inside. We have said that the force can attack only when there is something which responds in the nature - however slight it may be. There is a kind of affinity, something corresponding, there is a disorder or an imperfection which attracts the adverse force by responding to it. So, if the attack comes, you must keep perfectly quiet and send it back, but it does not necessarily follow that you have got rid of that small part in you which allows the attack to come.
   You have something in you which attracts this force; take, for example (it is one of the most frequent things), the force of depression, that kind of attack of a wave of depression that falls upon you: you lose confidence, you lose hope, you have the feeling you will never be able to do anything, you are cast down.
   It means there is in your vital being something which is naturally egoistic, surely a little vain, which needs encouragement to remain in a good state. So it is like a little signal for those forces which intimates to them: "You can come, the door is open." But there is another part in the being that was watching when these forces arrived; instead of allowing them to enter, the part which... ~ The Mother, Questions And Answers 1953,
160:9. Atonement with the Father/Abyss:Atonement consists in no more than the abandonment of that self-generated double monster-the dragon thought to be God (superego) and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself, and that is what is difficult. One must have a faith that the father is merciful, and then a reliance on that mercy. Therewith, the center of belief is transferred outside of the bedeviling god's tight scaly ring, and the dreadful ogres dissolve. It is in this ordeal that the hero may derive hope and assurance from the helpful female figure, by whose magic (pollen charms or power of intercession) he is protected through all the frightening experiences of the father's ego-shattering initiation. For if it is impossible to trust the terrifying father-face, then one's faith must be centered elsewhere (Spider Woman, Blessed Mother); and with that reliance for support, one endures the crisis-only to find, in the end, that the father and mother reflect each other, and are in essence the same. The problem of the hero going to meet the father is to open his soul beyond terror to such a degree that he will be ripe to understand how the sickening and insane tragedies of this vast and ruthless cosmos are completely validated in the majesty of Being. The hero transcends life with its peculiar blind spot and for a moment rises to a glimpse of the source. He beholds the face of the father, understands-and the two are atoned. ~ Joseph Campbell,
161:Why God sometimes allows people who are genuinely good to be hindered in the good that they do. God, who is faithful, allows his friends to fall frequently into weakness only in order to remove from them any prop on which they might lean. For a loving person it would be a great joy to be able to achieve many great feats, whether keeping vigils, fasting, performing other ascetical practices or doing major, difficult and unusual works. For them this is a great joy, support and source of hope so that their works become a prop and a support upon which they can lean. But it is precisely this which our Lord wishes to take from them so that he alone will be their help and support. This he does solely on account of his pure goodness and mercy, for God is prompted to act only by his goodness, and in no way do our works serve to make God give us anything or do anything for us. Our Lord wishes his friends to be freed from such an attitude, and thus he removes their support from them so that they must henceforth find their support only in him. For he desires to give them great gifts, solely on account of his goodness, and he shall be their comfort and support while they discover themselves to be and regard themselves as being a pure nothingness in all the great gifts of God. The more essentially and simply the mind rests on God and is sustained by him, the more deeply we are established in God and the more receptive we are to him in all his precious gifts - for human kind should build on God alone. ~ Meister Eckhart,
162:Life clung to its seat with cords of gasping breath;
   Lapped was his body by a tenebrous tongue.
   Existence smothered travailed to survive;
   Hope strangled perished in his empty soul,
   Belief and memory abolished died
   And all that helps the spirit in its course.
   There crawled through every tense and aching nerve
   Leaving behind its poignant quaking trail
   A nameless and unutterable fear.
   As a sea nears a victim bound and still,
   The approach alarmed his mind for ever dumb
   Of an implacable eternity
   Of pain inhuman and intolerable.
   This he must bear, his hope of heaven estranged;
   He must ever exist without extinction's peace
   In a slow suffering Time and tortured Space,
   An anguished nothingness his endless state.
   A lifeless vacancy was now his breast,
   And in the place where once was luminous thought,
   Only remained like a pale motionless ghost
   An incapacity for faith and hope
   And the dread conviction of a vanquished soul
   Immortal still but with its godhead lost,
   Self lost and God and touch of happier worlds.
   But he endured, stilled the vain terror, bore
   The smothering coils of agony and affright;
   Then peace returned and the soul's sovereign gaze.
   To the blank horror a calm Light replied:
   Immutable, undying and unborn,
   Mighty and mute the Godhead in him woke
   And faced the pain and danger of the world.
   He mastered the tides of Nature with a look:
   He met with his bare spirit naked Hell.
   ~ Sri Aurobindo, Savitri, The Descent into Night,
163:Hence, it's obvious to see why in AA the community is so important; we are powerless over ourselves. Since we don't have immediate awareness of the Higher Power and how it works, we need to be constantly reminded of our commitment to freedom and liberation. The old patterns are so seductive that as they go off, they set off the association of ideas and the desire to give in to our addiction with an enormous force that we can't handle. The renewal of defeat often leads to despair. At the same time, it's a source of hope for those who have a spiritual view of the process. Because it reminds us that we have to renew once again our total dependence on the Higher Power. This is not just a notional acknowledgment of our need. We feel it from the very depths of our being. Something in us causes our whole being to cry out, "Help!" That's when the steps begin to work. And that, I might add, is when the spiritual journey begins to work. A lot of activities that people in that category regard as spiritual are not communicating to them experientially their profound dependence on the grace of God to go anywhere with their spiritual practices or observances. That's why religious practice can be so ineffective. The real spiritual journey depends on our acknowledging the unmanageability of our lives. The love of God or the Higher Power is what heals us. Nobody becomes a full human being without love. It brings to life people who are most damaged. The steps are really an engagement in an ever-deepening relationship with God. Divine love picks us up when we sincerely believe nobody else will. We then begin to experience freedom, peace, calm, equanimity, and liberation from cravings for what we have come to know are damaging-cravings that cannot bring happiness, but at best only momentary relief that makes the real problem worse. ~ Thomas Keating, Divine Therapy and Addiction,
164:separating from the heart and mind and the benefits of doing so :::
   Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind, 352,
165: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,
166:Sweet Mother, there's a flower you have named "The Creative Word".

Yes.

What does that mean?

It is the word which creates.

There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.

In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.

It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.

Anything? No? Nothing?

Another question?... Everything's over? ~ The Mother, Questions And Answers 1955, 347-349,
167:Sometimes one cannot distinguish adverse forces from other forces.

That happens when one is quite unconscious. There are only two cases when this is possible: you are either very unconscious of the movements of your being - you have not studied, you have not observed, you do not know what is happening within you - or you are absolutely insincere, that is, you play the ostrich in order not to see the reality of things: you hide your head, you hide your observation, your knowledge and you say, "It is not there." But indeed the latter I hope is not in question here. Hence it is simply because one has not the habit of observing oneself that one is so unconscious of what is happening within.

Have you ever practised distinguishing what comes from your mind, what comes from your vital, what comes from your physical?... For it is mixed up; it is mixed up in the outward appearance. If you do not take care to distinguish, it makes a kind of soup, all that together. So it is indistinct and difficult to discoveR But if you observe yourself, after some time you see certain things, you feel them to be there, like that, as though they were in your skin; for some other things you feel you would have to go within yourself to find out from where they come; for other things, you have to go still further inside, or otherwise you have to rise up a little: it comes from unconsciousness. And there are others; then you must go very deep, very deep to find out from where they come. This is just a beginning.

Simply observe. You are in a certain condition, a certain undefinable condition. Then look: "What! how is it I am like that?" You try to see first if you have fever or some other illness; but it is all right, everything is all right, there's neither headache nor fever, the stomach is not protesting, the heart is functioning as it should, indeed, all's well, you are normal. "Why then am I feeling so uneasy?"... So you go a little further within. It depends on cases. Sometimes you find out immediately: yes, there was a little incident which wasn't pleasant, someone said a word that was not happy or one had failed in his task or perhaps did not know one's lesson very well, the teacher had made a remark. At the time, one did not pay attention properly, but later on, it begins to work, leaves a painful impression. That is the second stage. Afterwards, if nothing happened: "All's well, everything is normal, everything usual, I have nothing to note down, nothing has happened: why then do I feel like that?" Now it begins to be interesting, because one must enter much more deeply within oneself. And then it can be all sorts of things: it may be precisely the expression of an attack that is preparing; it may be a little inner anxiety seeking the progress that has to be made; it may be a premonition that there is somewhere in contact with oneself something not altogether harmonious which one has to change: something one must see, discover, change, on which light is to be put, something that is still there, deep down, and which should no longer be there. Then if you look at yourself very carefully, you find out: "There! I am still like that; in that little corner, there is still something of that kind, not clear: a little selfishness, a little ill-will, something refusing to change." So you see it, you take it by the tip of its nose or by the ear and hold it up in full light: "So, you were hiding! you are hiding? But I don't want you any longer." And then it has to go away.

This is a great progress.
   ~ The Mother, Questions And Answers 1953, 102-104, [T4],
168:Darkness
I had a dream, which was not all a dream.
The bright sun was extinguish'd, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and went-and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and all hearts
Were chill'd into a selfish prayer for light:
And they did live by watchfires-and the thrones,
The palaces of crowned kings-the huts,
The habitations of all things which dwell,
Were burnt for beacons; cities were consum'd,
And men were gather'd round their blazing homes
To look once more into each other's face;
Happy were those who dwelt within the eye
Of the volcanos, and their mountain-torch:
A fearful hope was all the world contain'd;
Forests were set on fire-but hour by hour
They fell and faded-and the crackling trunks
Extinguish'd with a crash-and all was black.
The brows of men by the despairing light
Wore an unearthly aspect, as by fits
The flashes fell upon them; some lay down
And hid their eyes and wept; and some did rest
Their chins upon their clenched hands, and smil'd;
And others hurried to and fro, and fed
Their funeral piles with fuel, and look'd up
With mad disquietude on the dull sky,
The pall of a past world; and then again
With curses cast them down upon the dust,
And gnash'd their teeth and howl'd: the wild birds shriek'd
And, terrified, did flutter on the ground,
And flap their useless wings; the wildest brutes
Came tame and tremulous; and vipers crawl'd
And twin'd themselves among the multitude,
Hissing, but stingless-they were slain for food.
And War, which for a moment was no more,
Did glut himself again: a meal was bought
With blood, and each sate sullenly apart
Gorging himself in gloom: no love was left;
All earth was but one thought-and that was death
Immediate and inglorious; and the pang
Of famine fed upon all entrails-men
Died, and their bones were tombless as their flesh;
The meagre by the meagre were devour'd,
Even dogs assail'd their masters, all save one,
And he was faithful to a corse, and kept
The birds and beasts and famish'd men at bay,
Till hunger clung them, or the dropping dead
Lur'd their lank jaws; himself sought out no food,
But with a piteous and perpetual moan,
And a quick desolate cry, licking the hand
Which answer'd not with a caress-he died.
The crowd was famish'd by degrees; but two
Of an enormous city did survive,
And they were enemies: they met beside
The dying embers of an altar-place
Where had been heap'd a mass of holy things
For an unholy usage; they rak'd up,
And shivering scrap'd with their cold skeleton hands
The feeble ashes, and their feeble breath
Blew for a little life, and made a flame
Which was a mockery; then they lifted up
Their eyes as it grew lighter, and beheld
Each other's aspects-saw, and shriek'd, and died-
Even of their mutual hideousness they died,
Unknowing who he was upon whose brow
Famine had written Fiend. The world was void,
The populous and the powerful was a lump,
Seasonless, herbless, treeless, manless, lifeless-
A lump of death-a chaos of hard clay.
The rivers, lakes and ocean all stood still,
And nothing stirr'd within their silent depths;
Ships sailorless lay rotting on the sea,
And their masts fell down piecemeal: as they dropp'd
They slept on the abyss without a surge-
The waves were dead; the tides were in their grave,
The moon, their mistress, had expir'd before;
The winds were wither'd in the stagnant air,
And the clouds perish'd; Darkness had no need
Of aid from them-She was the Universe.
~ George Gordon Byron,
169::::
   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,
170: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,
171: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,
172: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
173:The Two Paths Of Yoga :::
   14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

   Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
   Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
   If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
   This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
   ~ The Mother, Questions And Answers 1929-1931,
174:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
175:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
176: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,
177:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,
178:Dissolving You are pure. Nothing touches you. What is there to renounce? Let it all go, The body and the mind. Let yourself dissolve. Like bubbles in the sea, All the worlds arise in you. Know you are the Self. Know you are one. Let yourself dissolve. You see the world. But like the snake in the rope, It is not really there. You are pure. Let yourself dissolve. You are one and the same In joy and sorrow, Hope and despair, Life and death. You are already fulfilled. Let yourself dissolve. 6 Knowledge I am boundless space. The world is a clay pot. This is the truth. There is nothing to accept, Nothing to reject, Nothing to dissolve. I am the ocean. All the worlds are like waves. This is the truth. Nothing to hold on to, Nothing to let go of, Nothing to dissolve. I am the mother-of-pearl. The world is a vein of silver, An illusion! This is the truth. Nothing to grasp, Nothing to spurn, Nothing to dissolve. ~ Astavakra Gita,

*** WISDOM TROVE ***

1:To hope was to expect ~ jane-austen, @wisdomtrove
2:Hope is really a thought. ~ brene-brown, @wisdomtrove
3:Hope clouds observation. ~ frank-herbert, @wisdomtrove
4:We must do without hope. ~ j-r-r-tolkien, @wisdomtrove
5:Hope is man's inner effort. ~ sri-chinmoy, @wisdomtrove
6:Leaders deal in hope. ~ napoleon-bonaparte, @wisdomtrove
7:To me, we're marketing hope. ~ joel-osteen, @wisdomtrove
8:Love is hope. Hope is nectar. ~ sri-chinmoy, @wisdomtrove
9:Art should be a place of hope. ~ stephen-king, @wisdomtrove
10:Hope is a function of struggle. ~ brene-brown, @wisdomtrove
11:If you hope good down from above, ~ bob-marley, @wisdomtrove
12:I hope you're all Republicans. ~ ronald-reagan, @wisdomtrove
13:While we breathe, we will hope. ~ barack-obama, @wisdomtrove
14:Your faith and hope are in god. ~ billy-graham, @wisdomtrove
15:Hope is a thing with feathers ~ emily-dickinson, @wisdomtrove
16:Hope . . . never stops at all. ~ emily-dickinson, @wisdomtrove
17:What you hope for, you also fear. ~ alice-walker, @wisdomtrove
18:A hope beyond the shadow of a dream. ~ john-keats, @wisdomtrove
19:A leader is a dealer in hope. ~ napoleon-bonaparte, @wisdomtrove
20:When Christ was born, so was our hope. ~ max-lucado, @wisdomtrove
21:Without Christ there is no hope. ~ charles-spurgeon, @wisdomtrove
22:A world without hope, but no despair. ~ henry-miller, @wisdomtrove
23:I hope they bury me near a strait man ~ groucho-marx, @wisdomtrove
24:While there's life, there is hope. ~ stephen-hawking, @wisdomtrove
25:Good hope is often beguiled by her own augury. ~ ovid, @wisdomtrove
26:Oft hope is born when all is forlorn. ~ j-r-r-tolkien, @wisdomtrove
27:All industry must be excited by hope. ~ samuel-johnson, @wisdomtrove
28:It is hope that maintains most of mankind. ~ sophocles, @wisdomtrove
29:Delusive hope still points to distant good. ~ euripedes, @wisdomtrove
30:Help me give up my addiction to Hope. ~ chuck-palahniuk, @wisdomtrove
31:Hope is a passion for the possible. ~ soren-kierkegaard, @wisdomtrove
32:Hope is itself a species of happiness. ~ samuel-johnson, @wisdomtrove
33:Hope of ill gain is the beginning of loss. ~ democritus, @wisdomtrove
34:Hope is man's preparation for the unknown. ~ sri-chinmoy, @wisdomtrove
35:If there is hope, it lies in the proles. ~ george-orwell, @wisdomtrove
36:Leaders have to be dealers in hope. ~ napoleon-bonaparte, @wisdomtrove
37:Wherever there's hope there's a trial. ~ haruki-murakami, @wisdomtrove
38:Every moment had its pleasure and its hope. ~ jane-austen, @wisdomtrove
39:Having naught else but Hope. ~ henry-wadsworth-longfellow, @wisdomtrove
40:Hope is passion for what is possible. ~ soren-kierkegaard, @wisdomtrove
41:The wise with hope support the pains of life. ~ euripedes, @wisdomtrove
42:Where there is ruin, there is hope for a treasure. ~ rumi, @wisdomtrove
43:Encouragement is the fuel on which hope runs. ~ zig-ziglar, @wisdomtrove
44:Every moment has its pleasures and its hope. ~ jane-austen, @wisdomtrove
45:False hope is nicer than no hope at all. ~ edgar-allan-poe, @wisdomtrove
46:To hope is to see with the eye of the heart. ~ sri-chinmoy, @wisdomtrove
47:To hope is to send darkest night into exile. ~ sri-chinmoy, @wisdomtrove
48:Come on in girls, and leave all hope behind. ~ groucho-marx, @wisdomtrove
49:Hope is such a bait, it covers any hook. ~ oliver-goldsmith, @wisdomtrove
50:My hopes are not always realized, but I always hope. ~ ovid, @wisdomtrove
51:Never give up hope! Hope ultimately succeeds. ~ sri-chinmoy, @wisdomtrove
52:We judge of man's wisdom by his hope. ~ ralph-waldo-emerson, @wisdomtrove
53:As long as we have our stories there is hope. ~ henri-nouwen, @wisdomtrove
54:Before my death I hope to obtain my life. ~ charles-bukowski, @wisdomtrove
55:Confidence is the present tense of hope. ~ soren-kierkegaard, @wisdomtrove
56:In hope to merit heaven by making earth a hell. ~ lord-byron, @wisdomtrove
57:To wish was to hope, and to hope was to expect ~ jane-austen, @wisdomtrove
58:I hope that death contains less than this. ~ charles-bukowski, @wisdomtrove
59:Nothing is hopeless; we must hope for everything. ~ euripedes, @wisdomtrove
60:This suspense is terrible. I hope it will last. ~ oscar-wilde, @wisdomtrove
61:To live without Hope is to Cease to live. ~ fyodor-dostoevsky, @wisdomtrove
62:. . .where there is no more hope, song remains. ~ victor-hugo, @wisdomtrove
63:I hope each winner of an Oscar is as thrilled as ~ bette-davis, @wisdomtrove
64:In all pleasures hope is a considerable part. ~ samuel-johnson, @wisdomtrove
65:Outside of Paris, there is no hope for the cultured. ~ moliere, @wisdomtrove
66:When there is no vision, there is no hope. ~ george-washington, @wisdomtrove
67:As long as I have laughter, I am not without hope ~ dean-koontz, @wisdomtrove
68:Hope has often caused the love of gain to ruin men. ~ sophocles, @wisdomtrove
69:I hope you live a life you're proud of... ~ f-scott-fitzgerald, @wisdomtrove
70:Russia will become beacons of hope for the world. ~ edgar-cayce, @wisdomtrove
71:Hope is desire and expectation rolled into one. ~ ambrose-bierce, @wisdomtrove
72:Hope is not found in a way out but a way through. ~ robert-frost, @wisdomtrove
73:Out of the mountain of despair, a stone of hope. ~ martin-luther, @wisdomtrove
74:There's an infinite amount of hope but not for us. ~ franz-kafka, @wisdomtrove
75:This was freedom. Losing all hope was freedom. ~ chuck-palahniuk, @wisdomtrove
76:Whatever enlarges hope will also exalt courage. ~ samuel-johnson, @wisdomtrove
77:When we hope, we usually hope for the wrong thing. ~ dean-koontz, @wisdomtrove
78:Fear can hold you prisoner. Hope can set you free. ~ stephen-king, @wisdomtrove
79:In spite of everything life is not without hope. ~ marilyn-monroe, @wisdomtrove
80:It's silly not to hope. It's a sin he thought. ~ ernest-hemingway, @wisdomtrove
81:When there is no hope, there can be no endeavor. ~ samuel-johnson, @wisdomtrove
82:Hope means hoping when everything seems hopeless. ~ g-k-chesterton, @wisdomtrove
83:Like the man said, a little hope never hurt anybody ~ stephen-king, @wisdomtrove
84:Youth is easily deceived, because it is quick to hope. ~ aristotle, @wisdomtrove
85:Faith is the courage to face reality with hope. ~ robert-h-schuller, @wisdomtrove
86:... Hope endures and overcomes misfortune and evil. ~ martin-luther, @wisdomtrove
87:Hope has two lovely daughters, anger and courage. ~ saint-augustine, @wisdomtrove
88:I hope the exit is joyful and i hope never to return. ~ frida-kahlo, @wisdomtrove
89:Man is a victim of dope in the incurable form of hope. ~ ogden-nash, @wisdomtrove
90:Remarriage is the triumph of hope over experience. ~ samuel-johnson, @wisdomtrove
91:God is the brave man's hope, and not the coward's excuse. ~ plutarch, @wisdomtrove
92:Hope is the second soul of the unhappy. ~ johann-wolfgang-von-goethe, @wisdomtrove
93:Hope remains the highest reality, the age-old power. ~ ronald-reagan, @wisdomtrove
94:I am not an optimist, but a great believer of hope. ~ nelson-mandela, @wisdomtrove
95:It is a vain hope to make people happy by politics. ~ thomas-carlyle, @wisdomtrove
96:Such partings break the heart they fondly hope to heal. ~ lord-byron, @wisdomtrove
97:The less we deserve good fortune, the more we hope for it. ~ moliere, @wisdomtrove
98:To be Negro in America is to hope against hope. ~ martin-luther-king, @wisdomtrove
99:Minds that are ill at ease are agitated by both hope and fear. ~ ovid, @wisdomtrove
100:Salvation never will come through hope of reward. ~ swami-vivekananda, @wisdomtrove
101:The one thing that I cannot do without each day is hope. ~ max-lucado, @wisdomtrove
102:Where there's life there's hope, and need of vittles. ~ j-r-r-tolkien, @wisdomtrove
103:Write me of hope and love, and hearts that endured. ~ emily-dickinson, @wisdomtrove
104:Everything that is done in this world is done by hope. ~ martin-luther, @wisdomtrove
105:Hope pulls the heart of tomorrow into the body of today. ~ sri-chinmoy, @wisdomtrove
106:How far would you go to keep the hope of love alive? ~ nicholas-sparks, @wisdomtrove
107:I gave them hope, and so turned away their eyes from death ~ aeschylus, @wisdomtrove
108:The child is both a hope and a promise for mankind. ~ maria-montessori, @wisdomtrove
109:A little hope, even hopeless hope, never hurt anybody. ~ john-steinbeck, @wisdomtrove
110:Despondency is ingratitude; hope is God's worship. ~ henry-ward-beecher, @wisdomtrove
111:For hope is always born at the same time as love. ~ miguel-de-cervantes, @wisdomtrove
112:Hope has as many lives as a cat or a king. ~ henry-wadsworth-longfellow, @wisdomtrove
113:Hope is a delusion; no hand can grasp a wave or a shadow. ~ victor-hugo, @wisdomtrove
114:I am prepared for the worst, but hope for the best. ~ benjamin-disraeli, @wisdomtrove
115:I serve for the love of God and in Him have all my hope. ~ michelangelo, @wisdomtrove
116:Man has become our greatest hazard, and our only hope. ~ john-steinbeck, @wisdomtrove
117:Reserving judgements is a matter of infinite hope. ~ f-scott-fitzgerald, @wisdomtrove
118:Revolution is our obligation: our hope of evolution. ~ ursula-k-le-guin, @wisdomtrove
119:Let perseverance be your engine and hope your fuel. ~ h-jackson-brown-jr, @wisdomtrove
120:Our eternal message of hope is that dawn will come. ~ martin-luther-king, @wisdomtrove
121:Where there's cake, there's hope. And there's always cake. ~ dean-koontz, @wisdomtrove
122:All that I am, or hope to be, I owe to my angel mother. ~ abraham-lincoln, @wisdomtrove
123:Hope is born of participation in hopeful solutions. ~ marianne-williamson, @wisdomtrove
124:The law works fear and wrath; grace works hope and mercy. ~ martin-luther, @wisdomtrove
125:When I die, I hope to go to Heaven, whatever the Hell that is. ~ ayn-rand, @wisdomtrove
126:While we may lose heart, we never have to lose hope. ~ h-jackson-brown-jr, @wisdomtrove
127:A strong mind always hopes, and has always cause to hope. ~ thomas-carlyle, @wisdomtrove
128:Hope means expectancy when things are otherwise hopeless. ~ g-k-chesterton, @wisdomtrove
129:If money is your hope for independence you will never have it ~ henry-ford, @wisdomtrove
130:I hope that I may always desire more than I can accomplish. ~ michelangelo, @wisdomtrove
131:Learn from yesterday, live for today, hope for tomorrow. ~ albert-einstein, @wisdomtrove
132:Never deprive someone of hope it may be all they have ~ h-jackson-brown-jr, @wisdomtrove
133:The most heartbreakingly beautiful girl I ever hope to see ~ kurt-vonnegut, @wisdomtrove
134:Where there is no hope, it is incumbent on us to invent it. ~ albert-camus, @wisdomtrove
135:You won't find the truth of life in morbidity, only in hope. ~ dean-koontz, @wisdomtrove
136:A great hope fell You heard no noise The ruin was within. ~ emily-dickinson, @wisdomtrove
137:Hope is the thing with feathers that perches in the soul. ~ emily-dickinson, @wisdomtrove
138:Never marry someone in hope that they'll change later. ~ h-jackson-brown-jr, @wisdomtrove
139:Positive minds full of faith and hope produce positive lives. ~ joyce-meyer, @wisdomtrove
140:The leader's role is to define reality, then give hope ~ napoleon-bonaparte, @wisdomtrove
141:Where there is cake, there is hope. And there is always cake. ~ dean-koontz, @wisdomtrove
142:I hope the dogs don't bark tonight. I always think it's mine. ~ albert-camus, @wisdomtrove
143:The greatest architect and the one most needed is hope. ~ henry-ward-beecher, @wisdomtrove
144:You're never without hope, because you're never without prayer. ~ max-lucado, @wisdomtrove
145:Courage is like love; it must have hope for nourishment. ~ napoleon-bonaparte, @wisdomtrove
146:I don't know what can be so dangerous about giving people hope. ~ joel-osteen, @wisdomtrove
147:There is no hope of joy except in human relations. ~ antoine-de-saint-exupery, @wisdomtrove
148:Until we lose ourselves there is no hope of finding ourselves. ~ henry-miller, @wisdomtrove
149:Beware how you take away hope from any human being. ~ oliver-wendell-holmes-sr, @wisdomtrove
150:Hope and fear cannot occupy the same space. Invite one to stay. ~ maya-angelou, @wisdomtrove
151:Hope: A pathological belief in the occurrence of the impossible. ~ h-l-mencken, @wisdomtrove
152:Learn From Yesterday, Live for Today, hope for tomorrow. ~ orison-swett-marden, @wisdomtrove
153:Memory feeds a culture, nourishes hope and makes a human, human. ~ elie-wiesel, @wisdomtrove
154:Never deprive someone of hope; it might be all they have. ~ h-jackson-brown-jr, @wisdomtrove
155:Perseverance is impossible if we don't permit ourselves to hope. ~ dean-koontz, @wisdomtrove
156:When people begin to lose hope, there's bound to be explosions. ~ stephen-king, @wisdomtrove
157:Hope, O my soul, hope. You know neither the day nor the hour. ~ teresa-of-avila, @wisdomtrove
158:I hope to leave behind a few poems it will be hard to get rid of. ~ robert-frost, @wisdomtrove
159:In all things it is better to hope than to despair. ~ johann-wolfgang-von-goethe, @wisdomtrove
160:Remember, to the last, that while there is life there is hope. ~ charles-dickens, @wisdomtrove
161:You call it hope-that fire of fire! It is but agony of desire. ~ edgar-allan-poe, @wisdomtrove
162:Come, gentlemen, I hope we shall drink down all unkindness. ~ william-shakespeare, @wisdomtrove
163:Hope does not take away your problems. It can lift you above them. ~ maya-angelou, @wisdomtrove
164:I hope your rambles have been sweet, and your reveries spacious ~ emily-dickinson, @wisdomtrove
165:Scientists expect to be improved on and corrected; they hope to be ~ isaac-asimov, @wisdomtrove
166:Solely by turning to God is there any hope for man to gain peace. ~ anandamayi-ma, @wisdomtrove
167:You are every reason, every hope and every dream I've ever had. ~ nicholas-sparks, @wisdomtrove
168:God's mercy and grace give me hope - for myself, and for our world. ~ billy-graham, @wisdomtrove
169:He who has health, has hope; and he who has hope, has everything. ~ thomas-carlyle, @wisdomtrove
170:I have been bent and broken, but - I hope - into a better shape. ~ charles-dickens, @wisdomtrove
171:I may be a burglar... but I'm an honest one, I hope, more or less. ~ j-r-r-tolkien, @wisdomtrove
172:A mentor is someone who allows you to see the hope inside yourself. ~ oprah-winfrey, @wisdomtrove
173:Do not look to your hope, but to Jesus, the Source of your hope. ~ charles-spurgeon, @wisdomtrove
174:Education breeds confidence. Confidence breeds hope. Hope breeds peace. ~ confucius, @wisdomtrove
175:Human beings given hope by meaning can face the inevitability of death. ~ tim-freke, @wisdomtrove
176:If at first the idea is not absurd, then there is no hope for it. ~ albert-einstein, @wisdomtrove
177:I have spoken words of hope. But only of hope. Hope is not victory. ~ j-r-r-tolkien, @wisdomtrove
178:In this springtime of hope, some lights seem eternal; America's is. ~ ronald-reagan, @wisdomtrove
179:I try to take life as it comes, and just hope it keeps coming. ~ ashleigh-brilliant, @wisdomtrove
180:Perfection belongs to the Gods; the most we can hope for is excellence. ~ carl-jung, @wisdomtrove
181:You must either give up your sins or give up all hope of heaven. ~ charles-spurgeon, @wisdomtrove
182:You take care and I hope I'll run into you - when I'm driving. ~ rodney-dangerfield, @wisdomtrove
183:A ship ought not to be held by one anchor, nor life by a single hope.    ~ epictetus, @wisdomtrove
184:Hope is not an emotion; it's a way of thinking or a cognitive process. ~ brene-brown, @wisdomtrove
185:Just as hope rings through laughter, it can also shine through tears. ~ maya-angelou, @wisdomtrove
186:What peace can we hope to find elsewhere if we have none within us ~ teresa-of-avila, @wisdomtrove
187:Character is the colossal hope of human improvement within and without. ~ sri-chinmoy, @wisdomtrove
188:That glittering hope is immemorial and beckons many men to their undoing. ~ euripedes, @wisdomtrove
189:What is man? Hope turned to dust. No. What is man? Dust turned to hope. ~ elie-wiesel, @wisdomtrove
190:Hope is the power that gives a person the confidence to step out and try. ~ zig-ziglar, @wisdomtrove
191:I hope my tongue in prune juice smothers, If I belittle dogs and mothers. ~ ogden-nash, @wisdomtrove
192:There is an infinite amount of hope in the universe ... but not for us. ~ franz-kafka, @wisdomtrove
193:To hope is to risk frustration. Make up your mind to risk frustration. ~ thomas-merton, @wisdomtrove
194:Women with pasts interest men because they hope history will repeat itself. ~ mae-west, @wisdomtrove
195:I ask one thing: I ask the right to hope and suffer as I do now." Vronsky ~ leo-tolstoy, @wisdomtrove
196:There is always hope when people are forced to listen to both sides. ~ john-stuart-mill, @wisdomtrove
197:They who have health have hope; and they who have hope, have everything. ~ maya-angelou, @wisdomtrove
198:You can only hope to get a combination of happy work and a happy life. ~ audrey-hepburn, @wisdomtrove
199:A person about to give up his skin for the hope of retaining his bones. ~ ambrose-bierce, @wisdomtrove
200:Carve a tunnel of hope through the dark mountain of disappointment. ~ martin-luther-king, @wisdomtrove
201:God, have mercy on me in the blindness in which I hope I am seeking You! ~ thomas-merton, @wisdomtrove
202:I hope you love birds too. It is economical. It saves going to heaven. ~ emily-dickinson, @wisdomtrove
203:Replace those thoughts of worry with thoughts of hope, faith, and victory. ~ joel-osteen, @wisdomtrove
204:The living word awakened my soul, gave it light, hope, joy, set it free! ~ hellen-keller, @wisdomtrove
205:We must accept finite disappointment, but never lose infinite hope. ~ martin-luther-king, @wisdomtrove
206:It taught me to hope, as I had scarcely ever allowed myself to hope before. ~ jane-austen, @wisdomtrove
207:Maybe I’ll never be able to do what I hope to, but at least I have hope. ~ marilyn-monroe, @wisdomtrove
208:Word which the finger of God has written on the brow of every man — hope! ~ victor-hugo, @wisdomtrove
209:How beautiful to look at When my prayer Lights a candle of hope In my heart. ~ sri-chinmoy, @wisdomtrove
210:Love in the young requires as little of hope as of desire to feed upon. ~ william-faulkner, @wisdomtrove
211:We want to create hope for the person ... we must give hope, always hope. ~ mother-teresa, @wisdomtrove
212:You pierce my soul. I am half agony, half hope... I have loved none but you. ~ jane-austen, @wisdomtrove
213:Hope sees the invisible, feels the intangible, and achieves the impossible. ~ hellen-keller, @wisdomtrove
214:In joined hands there is still some token of hope, in the clenched fist none. ~ victor-hugo, @wisdomtrove
215:Love, we say, is life; but love without hope and faith is agonizing death. ~ elbert-hubbard, @wisdomtrove
216:Sow seeds of hope and enjoy optimism. Sow seeds of doubt and expect insecurity ~ max-lucado, @wisdomtrove
217:The satisfaction of life May not be ours, But the beauty of hope Is all ours. ~ sri-chinmoy, @wisdomtrove
218:I believe in one God, and no more; and I hope for happiness beyond this life. ~ thomas-paine, @wisdomtrove
219:The past is over... forget it. The future holds hope... reach for it. ~ charles-r-swindoll, @wisdomtrove
220:They gave our Master a crown of thorns, why do we hope for a crown of roses? ~ martin-luther, @wisdomtrove
221:To say that you are being carried is a declaration of enormous faith and hope. ~ fred-rogers, @wisdomtrove
222:When hope makes friends With patience, Hope will be able To live indefinitely. ~ sri-chinmoy, @wisdomtrove
223:My hope is that God will have changed people's lives through me for the better. ~ joyce-meyer, @wisdomtrove
224:Our love of each other was like two long shadows kissing without hope of reality. ~ anais-nin, @wisdomtrove
225:Rules for Happiness: something to do, someone to love, something to hope for. ~ immanuel-kant, @wisdomtrove
226:Two words will help you cope when you run low on hope: accept and trust. ~ charles-r-swindoll, @wisdomtrove
227:What we hope ever to do with ease, we must learn first to do with diligence. ~ samuel-johnson, @wisdomtrove
228:A propensity to hope and joy is real riches; one to fear and sorrow real poverty. ~ david-hume, @wisdomtrove
229:Counting is the religion of this generation it is its hope and its salvation. ~ gertrude-stein, @wisdomtrove
230:Forgiveness is giving up the hope that the past could have been any different. ~ oprah-winfrey, @wisdomtrove
231:God works where there's an attitude of faith. I believe faith is all about hope. ~ joel-osteen, @wisdomtrove
232:Hope means to keep living amid desperation and to keep humming in the darkness. ~ henri-nouwen, @wisdomtrove
233:The ferocity we show our foes must be tempered by the lesson we hope to teach. ~ frank-herbert, @wisdomtrove
234:Better to be an optimist who gets disappointed than a pessimist who has no hope. ~ robin-sharma, @wisdomtrove
235:Hope is not a resting place but a starting point - a cactus, not a cushion ~ h-jackson-brown-jr, @wisdomtrove
236:Hope, politeness, the blowing of a nose, the squeak of a boot, all produce "boum. ~ e-m-forster, @wisdomtrove
237:I love the nostalgic myself. I hope we never lose some of the things of the past. ~ walt-disney, @wisdomtrove
238:Look Back in forgiveness, forward in hope, down in compassion and up in gratitude. ~ zig-ziglar, @wisdomtrove
239:Selfishness must always be forgiven you know, because there is no hope of a cure. ~ jane-austen, @wisdomtrove
240:That was all a man needed: hope. It was lack of hope that discouraged a man. ~ charles-bukowski, @wisdomtrove
241:Told herself likewise not to hope. But it was too late. Hope had already entered. ~ jane-austen, @wisdomtrove
242:Whatever happens, do not lose hold of the two main ropes of life - hope and faith. ~ zig-ziglar, @wisdomtrove
243:When I consider life, 'tis all a cheat yet, fool'd by hope, men favour the deceit ~ john-dryden, @wisdomtrove
244:I hope you are never victims, but I hope you have no power over other people. ~ ursula-k-le-guin, @wisdomtrove
245:Love is the voice under all silences, the hope which has no opposite in fear. . . ~ e-e-cummings, @wisdomtrove
246:There is hope in people, not in society, not in systems, but in you and me. ~ jiddu-krishnamurti, @wisdomtrove
247:…told herself likewise not to hope. But it was too late. Hope had already entered… ~ jane-austen, @wisdomtrove
248:A joyful heart is like the sunshine of God's love, the hope of eternal happiness. ~ mother-teresa, @wisdomtrove
249:Exactly at the instant when hope ceases to be reasonable it begins to be useful. ~ g-k-chesterton, @wisdomtrove
250:I don't know how to answer the problem of deep pain without a deep hope in eternity. ~ max-lucado, @wisdomtrove
251:Survival activates miracles when a person relies on the graces of hope and faith. ~ caroline-myss, @wisdomtrove
252:The door to a balanced success opens widest on the hinges of hope and encouragement. ~ zig-ziglar, @wisdomtrove
253:Children are the world's most valuable resource and its best hope for the future. ~ john-f-kennedy, @wisdomtrove
254:Give up bearing children and bear hope and love and devotion to those already born. ~ d-h-lawrence, @wisdomtrove
255:I hope I never become so used to the world that it no longer seems wonderful. ~ ashleigh-brilliant, @wisdomtrove
256:Neither should a ship rely on one small anchor, nor should life rest on a single hope. ~ epictetus, @wisdomtrove
257:On my tombstone, I really hope that someday they will write: He was true but partial. ~ ken-wilber, @wisdomtrove
258:The human body experiences a powerful gravitational pull in the direction of hope ~ norman-cousins, @wisdomtrove
259:A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ ambrose-bierce, @wisdomtrove
260:How can I, who was not able to retain my own past, hope to save that of another? ~ jean-paul-sartre, @wisdomtrove
261:I always like to see enlightened parents like that; it gives me hope for the future. ~ stephen-king, @wisdomtrove
262:It is silly not to hope, besides I believe it is a sin." The Old Man and the Sea ~ ernest-hemingway, @wisdomtrove
263:And nothing to look backward to with pride, and nothing to look forward to with hope. ~ robert-frost, @wisdomtrove
264:By faith we began, by hope we continue, and by revelation we shall obtain the whole. ~ martin-luther, @wisdomtrove
265:Hope is the power of being cheerful in circumstances which we know to be desperate. ~ g-k-chesterton, @wisdomtrove
266:However weak our country may be, I hope we shall never sacrifice our liberties. ~ alexander-hamilton, @wisdomtrove
267:Israel will endure and flourish. It is the child of hope and the home of the brave. ~ john-f-kennedy, @wisdomtrove
268:That's what I feel like I'm called to do - to plant a seed of hope in people's hearts. ~ joel-osteen, @wisdomtrove
269:The joy that comes past hope and beyond expectation is like no other pleasure in extent. ~ sophocles, @wisdomtrove
270:Health is the greatest of blessings - with health and hope we should be content to live. ~ john-keats, @wisdomtrove
271:In the unlikely story that is America, there has never been anything false about hope. ~ barack-obama, @wisdomtrove
272:I only hope that we don't lose sight of one thing - that it was all started by a mouse. ~ walt-disney, @wisdomtrove
273:Remember, Hope is a good thing, maybe the best of things, and no good thing ever dies. ~ stephen-king, @wisdomtrove
274:Although I do not hope to turn again Although I do not hope Although I do not hope to turn ~ t-s-eliot, @wisdomtrove
275:Do not wait for anybody or anything. Do whatever you can. Build your hope on none. ~ swami-vivekananda, @wisdomtrove
276:I hope to build a reputation as a science-fiction writer. That's the pitch. We'll see. ~ kurt-vonnegut, @wisdomtrove
277:The question was put to him, what hope is; and his answer was, "The dream of a waking man." ~ diogenes, @wisdomtrove
278:When I consider life, it is all a cheat. Yet fooled with hope, people favor this deceit. ~ john-dryden, @wisdomtrove
279:Hope is like peace. It is not a gift from God. It is a gift only we can give one another. ~ elie-wiesel, @wisdomtrove
280:The depth of our despair measures what capability and height of claim we have to hope. ~ thomas-carlyle, @wisdomtrove
281:When he has lost all hope, all object in life, man becomes a monster in his misery. ~ fyodor-dostoevsky, @wisdomtrove
282:Because I do not hope to turn again / Because I do not hope / Because I do not hope to turn. ~ t-s-eliot, @wisdomtrove
283:Faith has to do with things that are not seen and hope with things that are not at hand. ~ denis-diderot, @wisdomtrove
284:He who despairs of the human condition is a coward, but he who has hope for it is a fool. ~ albert-camus, @wisdomtrove
285:I have been reading Stephen King since CARRIE and hope to read him for many years to come. ~ dean-koontz, @wisdomtrove
286:No grief has a right to immortality. That ground belongs to joy, to hope, to faith. ~ henry-ward-beecher, @wisdomtrove
287:Survival activates miracles when a person relies on the graces of hope and faith. ~ norman-vincent-peale, @wisdomtrove
288:The doctor looked my body over. I said: Is there any hope? He said: Yes. Reincarnation. ~ phyllis-diller, @wisdomtrove
289:The only way to lead people is to show them a future: a leader is a dealer in hope. ~ napoleon-bonaparte, @wisdomtrove
290:To hope is to feel the presence of the inner sun. The inner sun is; the outer sun becomes. ~ sri-chinmoy, @wisdomtrove
291:We're going to bring our core message of hope and how God is a good God who's on our side. ~ joel-osteen, @wisdomtrove
292:Advice: The suggestions you give someone else which you hope will work for your benefit. ~ ambrose-bierce, @wisdomtrove
293:A wish has been defined as a &
294:Encouragement and hope are the two most powerful qualities any person can provide to others. ~ zig-ziglar, @wisdomtrove
295:Faith has to do with things that are not seen and hope with things that are not at hand. ~ thomas-aquinas, @wisdomtrove
296:Promises are worse than lies. You don't just make them believe, you also make them hope. ~ marilyn-monroe, @wisdomtrove
297:When Jesus died on the cross, so did your sin; when He rose from the dead, so did your HOPE. ~ max-lucado, @wisdomtrove
298:When you put faith, hope and love together, you can raise positive kids in a negative world. ~ zig-ziglar, @wisdomtrove
299:Abounding sin is the terror of the world, but abounding grace is the hope of mankind. ~ aiden-wilson-tozer, @wisdomtrove
300:All the hope of our ministry lies in the Spirit of God operating on the spirits of men. ~ charles-spurgeon, @wisdomtrove
301:By accepting you as you are, I do not necessarily abandon all hope of your improving. ~ ashleigh-brilliant, @wisdomtrove
302:Give hope (the magic ingredient for success) — you will have hope and be made hopeful. ~ w-clement-stone, @wisdomtrove
303:Jesus gives us hope because He keeps us company, has a vision and knows the way we should go. ~ max-lucado, @wisdomtrove
304:Man wants to live, but it is useless to hope that this desire will dictate all his actions. ~ albert-camus, @wisdomtrove
305:My hope does not rest in the affairs of this world. It rests in Christ who is coming again. ~ billy-graham, @wisdomtrove
306:There is nothing so cruel in this world as the desolation of having nothing to hope for. ~ haruki-murakami, @wisdomtrove
307:You cannot hope to solve any problem using the same energy that created the problem. ~ neale-donald-walsch, @wisdomtrove
308:God's used me to help turn their life around or give them hope, you know? It's very rewarding ~ joel-osteen, @wisdomtrove
309:I hope we never live to see the day when a thing is as bad as some of our newspapers make it. ~ will-rogers, @wisdomtrove
310:I said to my soul, be still, and wait without hope, For hope would be hope for the wrong thing. ~ t-s-eliot, @wisdomtrove
311:Let me tell you something my friend. Hope is a dangerous thing. Hope can drive a man insane. ~ stephen-king, @wisdomtrove
312:My golf-loving friend Bob Hope asked me what my handicap was, so I told him - the Congress. ~ ronald-reagan, @wisdomtrove
313:Optimism generates hope... hope releases dreams... dreams set goals... enthusiasm follows ~ martin-seligman, @wisdomtrove
314:Break their hearts my pride and hope, break their hearts and have no mercy. -Miss Havisham ~ charles-dickens, @wisdomtrove
315:Farmers have about given up hope of getting farm relief and have decided to fertilize instead. ~ will-rogers, @wisdomtrove
316:I find hope in the darkest of days, and focus in the brightest. I do not judge the universe.    ~ dalai-lama, @wisdomtrove
317:I hope death will be a great happiness, a happiness as great as that of love, fulfilled love ~ hermann-hesse, @wisdomtrove
318:Love and the hope of it are not things one can learn; they are a part of life's heritage. ~ maria-montessori, @wisdomtrove
319:The best we can hope for concerning the people at large is that they be properly armed. ~ alexander-hamilton, @wisdomtrove
320:I don't know how many good books I still have in me; I hope there are another four or five. ~ haruki-murakami, @wisdomtrove
321:He, who practices right, but in the hope of acquiring great renown, is very near to vice. ~ napoleon-bonaparte, @wisdomtrove
322:Marriage is like putting your hand into a bag of snakes in the hope of pulling out an eel. ~ leonardo-da-vinci, @wisdomtrove
323:People who build hope into their own lives and who share hope with others become powerful people. ~ zig-ziglar, @wisdomtrove
324:The essentials to happiness are something to love, something to do, and something to hope for. ~ william-blake, @wisdomtrove
325:The fact that there is nothing but a spiritual world deprives us of hope and gives us certainty. ~ franz-kafka, @wisdomtrove
326:Hope is something really tough and tenacious you have to give up. It's an addiction to break. ~ chuck-palahniuk, @wisdomtrove
327:Lord Salisbury and myself have brought you back peace&
328:My hope lives not because I am not a sinner, but because I am a sinner for whom Christ died. ~ charles-spurgeon, @wisdomtrove
329:The natural flights of the human mind are not from pleasure to pleasure but from hope to hope. ~ samuel-johnson, @wisdomtrove
330:There is no love without hope, no hope without love, and neither hope nor love without faith. ~ saint-augustine, @wisdomtrove
331:The Things that never can come back, are several - Childhood - some forms of Hope - the Dead. ~ emily-dickinson, @wisdomtrove
332:We ought to love our Maker for His own sake, without either hope of good or fear of pain. ~ miguel-de-cervantes, @wisdomtrove
333:Who can hope to be safe? who sufficiently cautious? Guard himself as he may, every moment's an ambush. ~ horace, @wisdomtrove
334:Being a cheerful hobbit, he had not needed hope, as long as despair could be postponed. (Of Sam) ~ j-r-r-tolkien, @wisdomtrove
335:Faith goes up the stairs that love has built and looks out the windows which hope has opened. ~ charles-spurgeon, @wisdomtrove
336:I have learned that one cannot truly know hope unless he has found out how like despair hope is. ~ thomas-merton, @wisdomtrove
337:I hope I haven't given you the impression that I consider kissing intrinsically irrational. ~ f-scott-fitzgerald, @wisdomtrove
338:Philosophy may describe unreasoning, as it may describe force; it cannot hope to refute them. ~ george-santayana, @wisdomtrove
339:Hope spurs humans everywhere to work harder to endure more now that the future may be better. ~ dwight-eisenhower, @wisdomtrove
340:I hope ever to see America among the foremost nations, in examples of justice and liberality. ~ george-washington, @wisdomtrove
341:Nothing that is worth doing can be achieved in a lifetime; therefore we must be saved by hope. ~ reinhold-niebuhr, @wisdomtrove
342:One can lead a nation only by helping it see a bright outlook. A leader is a dealer in hope. ~ napoleon-bonaparte, @wisdomtrove
343:Optimism is the faith that leads to achievement. Nothing can be done without hope and confidence. ~ hellen-keller, @wisdomtrove
344:The only hope, or else despair Lies in the choice of pyre or pyre - To be redeemed from fire by fire. ~ t-s-eliot, @wisdomtrove
345:A mission is a place where you ask nonbelievers to come and find faith and hope and feel love. ~ robert-h-schuller, @wisdomtrove
346:Hope is the foundational quality of all change, and encouragement is the fuel which keeps hope alive. ~ zig-ziglar, @wisdomtrove
347:Hope smiles from the threshold of the year to come, whispering, &
348:I live in Jesus, on Jesus, with Jesus, and soon hope to be perfectly conformed to His likeness. ~ charles-spurgeon, @wisdomtrove
349:The Gospel is called the good news. My message is a message of hope, that's God's [message] for you. ~ joel-osteen, @wisdomtrove
350:The life of Jesus Christ is a message of hope, a message of mercy, a message of life in a dark world. ~ max-lucado, @wisdomtrove
351:What else remains for me? Youth, hope and love; To build a new life on a ruined life. ~ henry-wadsworth-longfellow, @wisdomtrove
352:According to the state of a man's conscience, so do hope and fear on account of his deeds arise in his mind. ~ ovid, @wisdomtrove
353:Hope is a strange invention - A Patent of the Heart - In unremitting action Yet never wearing out ~ emily-dickinson, @wisdomtrove
354:If I were ever prosecuted for my religion, I truly hope there would be enough evidence to convict me. ~ john-wooden, @wisdomtrove
355:I hope that real love and truth are stronger in the end than any evil or misfortune in the world. ~ charles-dickens, @wisdomtrove
356:Our hope in Christ for the future is the mainspring and the mainstay of our joy down here today. ~ charles-spurgeon, @wisdomtrove
357:The iron bolt... mysteriously fastens the door of hope and holds our spirits in a gloomy prison. ~ charles-spurgeon, @wisdomtrove
358:Cobbles and kettledrums! ... I hope this madness isn't going to end in a moonlit climb and broken necks. ~ c-s-lewis, @wisdomtrove
359:Home was not a perfect place. But it was the only home they had and they could hope to make it better. ~ dean-koontz, @wisdomtrove
360:The difference between hope and despair is a different way of telling stories from the same facts. ~ alain-de-botton, @wisdomtrove
361:The future does not get better by hope, it gets better by plan. And to plan for the future we need goals. ~ jim-rohn, @wisdomtrove
362:To many men much-wandering hope comes as a boon, but to many others it is the deception of vain desires. ~ sophocles, @wisdomtrove
363:I ask of any God, of any gods, that if they give immortality, I hope to be granted oblivion also. ~ jorge-luis-borges, @wisdomtrove
364:It is only by not paying one's bills that one can hope to live in the memory of the commercial classes. ~ oscar-wilde, @wisdomtrove
365:The very existence of libraries affords the best evidence that we may yet have hope for the future of man ~ t-s-eliot, @wisdomtrove
366:With knowledge there is no hope,... without hope I would sit motionless, rusting like unused armor. ~ john-steinbeck, @wisdomtrove
367:You cannot hope to sweep someone else away by the force of your writing until it has been done to you. ~ stephen-king, @wisdomtrove
368:All the privilege I claim for my own sex ... is that of loving longest, when existence or hope is gone. ~ jane-austen, @wisdomtrove
369:Courage will now be your best defence against the storm that is at hand-that and such hope as I bring. ~ j-r-r-tolkien, @wisdomtrove
370:Cynicism is easy; anyone can sneer and jeer. Hope is born of participating in hopeful solutions. ~ marianne-williamson, @wisdomtrove
371:God has given no pledge which He will not redeem, and encouraged no hope which He will not fulfill. ~ charles-spurgeon, @wisdomtrove
372:I have at least, as I hope, done good service in aiding to overthrow the dogma of separate creations. ~ charles-darwin, @wisdomtrove
373:The future has no other reality than as present hope, and the past is no more than present memory. ~ jorge-luis-borges, @wisdomtrove
374:Youth fades; love droops; the leaves of friendship fall; a mother's secret hope outlives them all! ~ washington-irving, @wisdomtrove
375:About the most originality that any writer can hope to achieve honestly is to steal with good judgment. ~ josh-billings, @wisdomtrove
376:Generally speaking, violence always arises out of impotence. It is the hope of those who have no power. ~ hannah-arendt, @wisdomtrove
377:Happiness is not only a hope, but also in some strange manner a memory ... we are all kings in exile. ~ g-k-chesterton, @wisdomtrove
378:Know your own happiness. You want nothing but patience- or give it a more fascinating name, call it hope. ~ jane-austen, @wisdomtrove
379:Mix idealism with realism and add hard work. This will often bring much more than you could ever hope for. ~ john-wooden, @wisdomtrove
380:Sin was conquered on the cross. Christ's death is the foundation of our hope, the promise of our triumph. ~ billy-graham, @wisdomtrove
381:For every child that is born, it brings with it the hope that God is not yet disappointed with man. ~ rabindranath-tagore, @wisdomtrove
382:If you do not hope, you will not win that which is not hoped for, since it is unattainable and inaccessible. ~ heraclitus, @wisdomtrove
383:I let go. Lost in oblivion. Dark and silent and complete. I found freedom. Losing all hope was freedom. ~ chuck-palahniuk, @wisdomtrove
384:Lay down the song you strum, And rest yourself &
385:My dream is of a place and a time where America will once again be seen as the last best hope of earth. ~ abraham-lincoln, @wisdomtrove
386:Perhaps the greatest psychological, spiritual, and medical need that all people have is the need for hope. ~ billy-graham, @wisdomtrove
387:Hope is the music of the whole Bible, the heartbeat, the pulse and the atmosphere of the whole Bible. ~ aiden-wilson-tozer, @wisdomtrove
388:In a world wracked by hatred, economic crisis, and political tension, America remains mankind's best hope. ~ ronald-reagan, @wisdomtrove
389:[Never give up hope. Never give in to pessimism. Never despair.] No horse named Morbid ever won a race! ~ ernest-hemingway, @wisdomtrove
390:Our children are our only hope for the future, but we are their only hope for their present and their future. ~ zig-ziglar, @wisdomtrove
391:What an exciting age it is we live in With all this talk about the hope of youth And nothing made of youth. ~ robert-frost, @wisdomtrove
392:Not to hope for things to last forever, is what the year teaches and even the hour which snatches a nice day away. ~ horace, @wisdomtrove
393:That's what we storytellers do. We restore order with imagination. We instill hope again and again and again. ~ walt-disney, @wisdomtrove
394:With what hope can we endeavor to persuade the ladies that the time spent at the toilet is lost in vanity. ~ samuel-johnson, @wisdomtrove
395:Don't say that you want to give, but go ahead and give! You'll never catch up with a mere hope. ~ johann-wolfgang-von-goethe, @wisdomtrove
396:Faith, hope, love, and insight are the highest achievements of human effort. They are found-given-by experience. ~ carl-jung, @wisdomtrove
397:If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed. ~ albert-einstein, @wisdomtrove
398:I hope for better things, and I thank God the world is also full of people who want to be genuine and kind. ~ audrey-hepburn, @wisdomtrove
399:Man needs, for his happiness, not only the enjoyment of this or that, but hope and enterprise and change. ~ bertrand-russell, @wisdomtrove
400:The labor movement was the principal force that transforme­d misery and despair into hope and progress. ~ martin-luther-king, @wisdomtrove
401:The rain will stop, the night will end, the hurt will fade. Hope is never so lost that it can't be found. ~ ernest-hemingway, @wisdomtrove
402:The setting of a great hope is like the setting of the sun. The brightness of our life is gone. ~ henry-wadsworth-longfellow, @wisdomtrove
403:To break a promise is to deny the reality of the past. Therefore it is to deny the hope of a real future. ~ ursula-k-le-guin, @wisdomtrove
404:We view our Nation's strength and security as a trust, upon which rests the hope of free men everywhere. ~ dwight-eisenhower, @wisdomtrove
405:With hope or without hope we will follow the trail of our enemies. And woe to them, if we prove the swifter! ~ j-r-r-tolkien, @wisdomtrove
406:God puts the excess of hope in one man, in order that it may be a medicine to the man who is despondent. ~ henry-ward-beecher, @wisdomtrove
407:If you want milk, don't sit on a stool in the middle of a field in the hope that a cow will back up to you. ~ richard-branson, @wisdomtrove
408:Man has no ability to repair this damaged planet. The flaw in human nature is too great. God is our only hope! ~ billy-graham, @wisdomtrove
409:The labor movement was the principal force that transforme­d misery and despair into hope and progress. ~ martin-luther-king, @wisdomtrove
410:Youth fades, love droops, the leaves of friendship fall; A mother's secret hope outlives them all. ~ oliver-wendell-holmes-sr, @wisdomtrove
411:Hope and faith are two intimate brothers; they always go together. Hope nourishes faith and faith treasures hope. ~ sri-chinmoy, @wisdomtrove
412:Lord save us all from old age and broken health and a hope tree that has lost the faculty of putting out blossoms. ~ mark-twain, @wisdomtrove
413:Marriage is the triumph of imagination over intelligence. Second marriage is the triumph of hope over experience. ~ oscar-wilde, @wisdomtrove
414:The inability to open up to hope is what blocks trust, and blocked trust is the reason for blighted dreams. ~ elizabeth-gilbert, @wisdomtrove
415:There is always hope in a man that actually and earnestly works: in Idleness alone is there perpetual despair. ~ thomas-carlyle, @wisdomtrove
416:Those who do not hope cannot wait; but if we hope for that we see not, then do we with patience wait for it. ~ charles-spurgeon, @wisdomtrove
417:Whether or not we have hope depends on two dimensions of our explanatory style; pervasiveness and permanence. ~ martin-seligman, @wisdomtrove
418:A man with a grain of faith in God never loses hope, because he ever believes in the ultimate triumph of Truth. ~ mahatma-gandhi, @wisdomtrove
419:A million million spermatozoa, All of them alive: Out of their cataclysm but one poor Noah Dare hope to survive. ~ aldous-huxley, @wisdomtrove
420:I hope she'll be a fool - that's the best thing a girl can be in this world, a beautiful little fool. ~ f-scott-fitzgerald, @wisdomtrove
421:I hope that by 2050 the entire solar system will have been explored and mapped by flotillas of tiny robotic craft. ~ martin-rees, @wisdomtrove
422:I hope to be remembered as an author who defined and exemplified excellence in crafting the modern love story. ~ nicholas-sparks, @wisdomtrove
423:We have to get good at being with ourselves before we can hope to be good at being in relationships with others. ~ shakti-gawain, @wisdomtrove
424:We never live, but we hope to live; and as we are always arranging to be happy, it must be that we never are so. ~ blaise-pascal, @wisdomtrove
425:You learn things in adversity that you would never have discovered without trouble. There is always a seed of hope. ~ og-mandino, @wisdomtrove
426:Hope is sweet-minded and sweet-eyed. It draws pictures; it weaves fancies; it fills the future with delight. ~ henry-ward-beecher, @wisdomtrove
427:If I should ever die, God forbid, I hope you will say, &
428:I would rather entertain and hope that people learned something than educate people and hope they were entertained. ~ walt-disney, @wisdomtrove
429:Middle-age is when you're sitting at home on a Saturday night and the telephone rings and you hope it isn't for you. ~ ogden-nash, @wisdomtrove
430:My hope is that I'm getting better and wiser. With every book, I have more of myself to pour onto the page. ~ marianne-williamson, @wisdomtrove
431:There is no hope of success for the person who does not have a central purpose, or definite goal at which to aim. ~ napoleon-hill, @wisdomtrove
432:Your hope lies in keeping silent in your mind and quiet in your heart. Realised people are very quiet. ~ sri-nisargadatta-maharaj, @wisdomtrove
433:Christ lived the life we could not live and took the punishment we could not take to offer the hope we cannot resist. ~ max-lucado, @wisdomtrove
434:Hope is the magic carpet that transports us from the present moment into the realm of infinite possibilities. ~ h-jackson-brown-jr, @wisdomtrove
435:If I am not today all that I hope to be, yet I see Jesus, and that assures me that I shall one day be like Him. ~ charles-spurgeon, @wisdomtrove
436:I have made no money. I am as poor now as ever I was in my life - except in hope, which is by no means bankable. ~ edgar-allan-poe, @wisdomtrove
437:It is hope which makes the shipwrecked sailor strike out with his arms in the midst of the sea, though no land is in sight. ~ ovid, @wisdomtrove
438:When I die, I hope to go to heaven&
439:Hope knows no fear. Hope dares to blossom even inside the abysmal abyss. Hope secretly feeds and strengthens promise. ~ sri-chinmoy, @wisdomtrove
440:However bad life may seem, there is always something you can do and succeed at. Where there's life, there's hope. ~ stephen-hawking, @wisdomtrove
441:It is too much to hope that I shall keep up my success. I don't ask for that. All I shall do is my best- and hope. ~ audrey-hepburn, @wisdomtrove
442:To withdraw is not to run away, and to stay is no wise action, when there's more reason to fear than to hope. ~ miguel-de-cervantes, @wisdomtrove
443:Twilight makes us pensive; Aurora is the goddess of activity; despair curses at midnight; hope blesses at noon. ~ benjamin-disraeli, @wisdomtrove
444:A runner doesn't just show up and win a race. He trains long and hard. Do you just show up every day and hope to win? ~ robin-sharma, @wisdomtrove
445:A woman of seven and twenty, said Marianne, after pausing a moment, can never hope to feel or inspire affection again. ~ jane-austen, @wisdomtrove
446:Let's fill our minds with thoughts of peace, courage, health, and hope, for "our life is what our thoughts make it." ~ dale-carnegie, @wisdomtrove
447:The power of hope! Even a lack of ambition can, for a time, pay off as a necessary facet, as long as hope outweighs it. ~ criss-jami, @wisdomtrove
448:Each moment that passes changes you... You can't even own yourself. How can you ever hope to own anyone or anything else. ~ bruce-lee, @wisdomtrove
449:God's little Blond Blessing we have long deemed you, and hope his so-called Will will not compel him to revoke you. ~ emily-dickinson, @wisdomtrove
450:It taught me to hope," said he, "as I had scarcely ever allowed myself to hope before." Mr. Darcy - Pride and Prejudice ~ jane-austen, @wisdomtrove
451:The hope or climbing aspiration of a divine child is to receive and achieve Peace, Light and Bliss in infinite measure. ~ sri-chinmoy, @wisdomtrove
452:You and I have a rendezvous with destiny. We will preserve for our children this, the last best hope of man on earth. ~ ronald-reagan, @wisdomtrove
453:Hope in gates, hope in spoons, hope in doors, hope in tables, no hope in daintiness and determination. Hope in dates. ~ gertrude-stein, @wisdomtrove
454:I hope before long to press you in my arms and shall shower on you a million burning kisses as under the Equator. ~ napoleon-bonaparte, @wisdomtrove
455:Just as despair can come to one only from other human beings, hope, too, can be given to one only by other human beings. ~ elie-wiesel, @wisdomtrove
456:To hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition. ~ sri-aurobindo, @wisdomtrove
457:Wealth I ask not, hope nor love, Nor a friend to know me; All I seek, the heaven above And the road below me. ~ robert-louis-stevenson, @wisdomtrove
458:I would not choose to go where I would be afraid to die, nor could I bear to live without a good hope for hereafter. ~ charles-spurgeon, @wisdomtrove
459:Just as man cannot live without dreams, he cannot live without hope. If dreams reflect the past, hope summons the future. ~ elie-wiesel, @wisdomtrove
460:Love recognizes no barriers. It jumps hurdles, leaps fences, penetrates walls to arrive at its destination full of hope. ~ maya-angelou, @wisdomtrove
461:Travel agents would be wiser to ask us what we hope to change about our lives rather than simply where we wish to go. ~ alain-de-botton, @wisdomtrove
462:I'm a romantic; a sentimental person thinks things will last, a romantic person hopes against hope that they won't. ~ f-scott-fitzgerald, @wisdomtrove
463:Knowing that all things contrary to God's laws are transient, let us avoid despair and radiate hope for a warless world. ~ peace-pilgrim, @wisdomtrove
464:Men turn their faces to hell, and hope to get to heaven; why don't they walk into the horsepond, and hope to be dry?. ~ charles-spurgeon, @wisdomtrove
465:Once I knew the depth where no hope was and darkness lay on the face of all things. Then love came and set my soul free. ~ hellen-keller, @wisdomtrove
466:The past and present are only our means; the future is always our end. Thus we never really live, but only hope to live. ~ blaise-pascal, @wisdomtrove
467:There are seldom, if ever, any hopeless situations, but there are many people who lose hope in the face of some situations. ~ zig-ziglar, @wisdomtrove
468:To the last moment of his breath, On hope the wretch relies; And even the pang preceding death Bids expectation rise. ~ oliver-goldsmith, @wisdomtrove
469:But it's just because the chances are all against you, just because there is so little hope, that life is sweet over here. ~ henry-miller, @wisdomtrove
470:No one is ready for a thing until he believes he can acquire it. The state of mind must be belief, not mere hope or wish. ~ napoleon-hill, @wisdomtrove
471:Plant seeds of happiness, hope, success, and love; it will all come back to you in abundance. This is the law of nature. ~ steve-maraboli, @wisdomtrove
472:Those who keep speaking about the sun while walking under a cloudy sky are messengers of hope, the true saints of our day. ~ henri-nouwen, @wisdomtrove
473:As the mind of each man is conscious of good or evil, so does he conceive within his breast hope or fear, according to his actions. ~ ovid, @wisdomtrove
474:For love would be love of the wrong thing; there is yet faith, But the faith and the love and the hope are all in the waiting. ~ t-s-eliot, @wisdomtrove
475:If I had to choose between betraying my country and betraying my friend, I hope I should have the guts to betray my country. ~ e-m-forster, @wisdomtrove
476:Ónen i-estel edain, ú-chebin estel anim. (I gave Hope to the Dúnedain, I have kept none for myself.) (Gilraen's linnod) ~ j-r-r-tolkien, @wisdomtrove
477:The quest for peace is the statesman's most exacting duty... Practical progress to lasting peace is his fondest hope. ~ dwight-eisenhower, @wisdomtrove
478:There's hope left in these dusty chords. There's a song left in our rusty hearts. We are torn and frayed but love remains. ~ frank-herbert, @wisdomtrove
479:We do not stray out of all words into the ever silent; We do not raise our hands to the void for things beyond hope. ~ rabindranath-tagore, @wisdomtrove
480:Do you need someone to make you a paper badge with the word WRITER on it before you can believe you are one? God I hope not. ~ stephen-king, @wisdomtrove
481:I hope you have not been leading a double life, pretending to be wicked and being good all the time. That would be hypocrisy. ~ oscar-wilde, @wisdomtrove
482:Life is richly worth living, with its continual revelations of mighty woe, yet infinite hope; and I take it to my breast. ~ margaret-fuller, @wisdomtrove
483:Real life? Well, I just hope mine isn't investigated. They might find that I don't really exist - that I'm just a hologram. ~ steven-wright, @wisdomtrove
484:There are only two lasting bequests we can hope to give our children. One of these is roots, the other, wings. ~ johann-wolfgang-von-goethe, @wisdomtrove
485:There is no medicine like hope, no incentive so great, and no tonic so powerful as expectation of something tomorrow. ~ orison-swett-marden, @wisdomtrove
486:You can either take action, or you can hang back and hope for a miracle. Miracles are great, but they are so unpredictable. ~ peter-drucker, @wisdomtrove
487:All I hope is that the American coalition is doing its best to prevent civilian casualties and the killing of innocent people. ~ elie-wiesel, @wisdomtrove
488:All the great things are simple, and many can be expressed in a single word: freedom, justice, honor, duty, mercy, hope. ~ winston-churchill, @wisdomtrove
489:Hope and fear are both phantoms that arise from thinking of the self. When we don't see the self as self, what do we have to fear? ~ lao-tzu, @wisdomtrove
490:Hope is at once both simple and profound. It is hope that binds Heaven and earth. Hope is the bridge between Heaven and earth. ~ sri-chinmoy, @wisdomtrove
491:Hope is the thing with feathers that perches in the soul - and sings the tunes without the words - and never stops at all. ~ emily-dickinson, @wisdomtrove
492:I have never cared very much for personal prizes. A person does not become a freedom fighter in the hope of winning awards. ~ nelson-mandela, @wisdomtrove
493:That’s why children look so beautiful because they are yet full of hope, full of dreams, and they have not yet known frustration. ~ rajneesh, @wisdomtrove
494:The world is impermanent. [All things change. Knowing this helps you see the end of any difficulty and thereby have hope.] ~ sri-ramakrishna, @wisdomtrove
495:You pierce my soul. I am half agony, half hope. Tell me not that I am too late, that such precious feelings are gone for ever. ~ jane-austen, @wisdomtrove
496:Not another flag has such an errand, carrying everywhere, the world around, such hope for freedom such glorious tidings. ~ henry-ward-beecher, @wisdomtrove
497:Your spirit is the part of you that seeks meaning and purpose. It's the part drawn to hope, that will not give in to despair. ~ caroline-myss, @wisdomtrove
498:Anyone who makes an effort at whatever they hope to accomplish can, and will, seriously improve their chances of succeeding. ~ richard-branson, @wisdomtrove
499:Desire nothing except desirelessness. Hope for nothing except to rise above all hopes. Want nothing and you will have everything. ~ meher-baba, @wisdomtrove
500:Don't despair: despair suggests you are in total control and know what is coming. You don't - surrender to events with hope. ~ alain-de-botton, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:hope. Ah, soup. ~ Terry Pratchett,
2:Hope lies in action ~ Dean Koontz,
3:I burn, and I hope. ~ Jesmyn Ward,
4:I Love you, Hope ~ Colleen Hoover,
5:In valor there is hope. ~ Tacitus,
6:sake, I hope so. ~ Thomas Benigno,
7:While I live I hope. ~ Nellie Bly,
8:Hope always blooms. ~ Amy Neftzger,
9:Hope attracts chances. ~ Toba Beta,
10:Shopping is hope. ~ Abigail Thomas,
11:And I hope that you die ~ Bob Dylan,
12:Don't give up hope. ~ Miyuki Miyabe,
13:Hope is a waking dream. ~ Aristotle,
14:Hope is not a strategy ~ Chris Voss,
15:Hope springs forever. ~ J K Rowling,
16:hope wasn’t lost. ~ Suzanne Collins,
17:I give people hope. ~ Frank Delaney,
18:I hope you don't mind, ~ Elton John,
19:one lives in hope ~ Cassandra Clare,
20:to hope was to expect ~ Jane Austen,
21:Hope elevates, and joy ~ John Milton,
22:HOPE- Hold On, Pain Ends ~ Anonymous,
23:Hope is not a plan ~ Anderson Cooper,
24:Hope is not a strategy ~ Betsy Beyer,
25:hope is not a strategy. ~ Chris Voss,
26:How do you teach hope? ~ Amy Sedaris,
27:I'm in love with hope. ~ Mitch Albom,
28:My motto: Fuck Hope! ~ George Carlin,
29:There is hope in life. ~ Sabaa Tahir,
30:With hope at last. ~ Cassandra Clare,
31:Hold On. Hope Hard. ~ Robert Browning,
32:Hope, danger's comforter ~ Thucydides,
33:Hope is not a strategy. ~ Betsy Beyer,
34:Hope is not a strategy, ~ Sarah Palin,
35:Hope is not a strategy. ~ Sarah Palin,
36:Hope keeps you alive. ~ Lauren Oliver,
37:Hope was so dangerous. ~ Cindi Madsen,
38:I am in love with Hope. ~ Mitch Albom,
39:I hope he draws for you. ~ Amanda Sun,
40:I hope I didn’t wake ~ Sidney Sheldon,
41:i hope i live to be 150 ~ Matthew Fox,
42:I hope there's pudding! ~ J K Rowling,
43:I hope Tom is okay. ~ Chris Philbrook,
44:Man can hope, dream even. ~ E L James,
45:Reading gave me hope. ~ Oprah Winfrey,
46:The only hope…is hope. ~ Laini Taylor,
47:We hope or we falter. ~ Leigh Bardugo,
48:A Dad gives hope ~ John Walter Bratton,
49:A garden is made of hope. ~ W S Merwin,
50:Hope begins in the dark. ~ Anne Lamott,
51:Hope gets you through. ~ Susan Mallery,
52:Hope is a cruel bitch. ~ Ryan C Thomas,
53:Hope is a waking dream.
   ~ Aristotle,
54:Hope is never dead. ~ G Norman Lippert,
55:Hope is really a thought. ~ Bren Brown,
56:Hope springs eternal. ~ Alexander Pope,
57:I am full of tough hope ~ Gary Paulsen,
58:I hope Cardan misses me. ~ Holly Black,
59:I'm way too disorganized. ~ Hope Davis,
60:History teaches us hope. ~ Robert E Lee,
61:Hope can live in a vacuum. ~ Greg Rucka,
62:Hope comes in many forms. ~ David Chase,
63:Hope does not disappoint. ~ Saint Paul,
64:Hope is dangerous. ~ Allison van Diepen,
65:Hope is not illusion. ~ Cassandra Clare,
66:Hope is really a thought. ~ Brene Brown,
67:I hope to have gathered ~ Matsuo Basho,
68:My hope has a small h. ~ Niall Williams,
69:There is always hope, ~ Cassandra Clare,
70:We can hope. ~ Margaret Peterson Haddix,
71:What is false about hope? ~ Mitch Albom,
72:Above all, don't lose hope ~ Yann Martel,
73:Fear is the enemy of hope. ~ Dave Ramsey,
74:Hope and keep busy', ~ Louisa May Alcott,
75:Hope clouds observation. ~ Frank Herbert,
76:i hope but never expect ~ David Levithan,
77:I hope, or I could not live. ~ H G Wells,
78:We must do without hope. ~ J R R Tolkien,
79:While I breathe, I hope, ~ Sherry Thomas,
80:But most are fueled by hope. ~ Allan Wolf,
81:Fear divides; hope unifies. ~ Jon Meacham,
82:Hope is a hollow backbone. ~ Leylah Attar,
83:Hope is man's inner effort. ~ Sri Chinmoy,
84:Hope was a coward's tool. ~ Marissa Meyer,
85:Hope was dangerous. Deadly ~ Ronie Kendig,
86:I am half agony, half hope. ~ Jane Austen,
87:I hope it won't take long. ~ Enrico Fermi,
88:I hope your cock rots off. ~ Andrea Smith,
89:That tastes like hope feels. ~ John Green,
90:There is hope in forgiveness ~ John Piper,
91:What is your cause for hope? ~ John Green,
92:While I breathe, I hope, ~ Karpov Kinrade,
93:Anna, I hope I didn’t wake ~ Deborah Raney,
94:Brim is hope. Brim is love. ~ Bree Despain,
95:Can you hope for hope? ~ Francisco X Stork,
96:Change requires hope. ~ Lin Manuel Miranda,
97:Choose hope over fear. ~ Michael Ian Black,
98:Hope could be a cruel bitch ~ Julia London,
99:Hope is a dream deferred. ~ Jennifer Stone,
100:Hope is delicate suffering. ~ Amiri Baraka,
101:Hope is not an illusion. ~ Cassandra Clare,
102:Hope was a fool’s emotion. ~ Sarah MacLean,
103:I hope, but never expect. ~ David Levithan,
104:I'm not dumb enough to be cool. ~ K I Hope,
105:Leaders deal in hope. ~ Napoleon Bonaparte,
106:Lots of travel, away from home. ~ Bob Hope,
107:Short on money, long on hope ~ Kim Edwards,
108:The only hope, or else despair ~ T S Eliot,
109:The Service without Hope ~ Emily Dickinson,
110:You'd better hope and pray ~ Siobhan Fahey,
111:A LEADER IS A DEALER IN HOPE. ~ Lauren Kate,
112:Every man's entitled to hope. ~ David Milch,
113:Hope has a place in a lover's heart. ~ Enya,
114:Hope is a lying bitch. ~ Laurell K Hamilton,
115:Hope is a rainbow of thought. ~ Harley King,
116:Hope is a slow business. ~ Ursula K Le Guin,
117:Hope is not a financial plan. ~ Ric Edelman,
118:I am half agony, half hope... ~ Jane Austen,
119:I don't want to lose hope. ~ Maurice Sendak,
120:I hope Mr. Obama has success. ~ Raul Castro,
121:It is silly not to hope, ~ Ernest Hemingway,
122:Love is hope. Hope is nectar. ~ Sri Chinmoy,
123:Marriage is the death of hope ~ Woody Allen,
124:Only the good deserve to hope. ~ Donna Leon,
125:Spira, spera. (breathe, hope) ~ Victor Hugo,
126:With hope, a mind is always free. ~ Amy Tan,
127:Without hope we are lost. ~ Mahmoud Darwish,
128:Anyone who has hope is happy ~ Hermann Hesse,
129:Either invest or withdraw. ~ Donna Lynn Hope,
130:Fear & Hope are — Vision ~ William Blake,
131:Fear is vision without hope. ~ Mark Driscoll,
132:Hope death finds you well today. ~ G A Aiken,
133:Hope does not disappoint. ~ Paul the Apostle,
134:hope is a form of planning. ~ Gloria Steinem,
135:Hope is a function of struggle. ~ Bren Brown,
136:Hope is a gift. Use it wisely. ~ Harley King,
137:Hope is the adrenalin of the soul. ~ Amy Tan,
138:Hope Lives Here. Even Here. ~ Cynthia Ruchti,
139:I hope your bacon burns. ~ Diana Wynne Jones,
140:Incertitude is still hope. ~ Alexandre Dumas,
141:In every breath, hope abides. ~ Jay Kristoff,
142:It was hope that brought me love. ~ Nely Cab,
143:Keeping a journal implies hope. ~ Erica Jong,
144:Lordy, I hope there are tapes. ~ James Comey,
145:Marriage is the death of hope. ~ Woody Allen,
146:Maybe, the hope said. Maybe. ~ Lauren Oliver,
147:Much of happiness is hope, ~ Jordan Peterson,
148:strenght-faith-hope-love ~ Bruce Springsteen,
149:Uncertainty is still hope. ~ Alexandre Dumas,
150:When there is hope, there is life. ~ Estelle,
151:Where talk exists, so does hope. ~ Matt Haig,
152:Art should be a place of hope. ~ Stephen King,
153:As I breathe, I hope. ~ Marcus Tullius Cicero,
154:Better hope so,” she said. ~ Michael Connelly,
155:Boys... I hope you all just die. ~ Inio Asano,
156:Do not lose hope, nor be sad. ~ Koran, 3:139,
157:gods, i hope i terrify you. ~ Amanda Lovelace,
158:Hope grew round me. ~ Samuel Taylor Coleridge,
159:Hope is a function of struggle. ~ Brene Brown,
160:Hope is despair, overcome. ~ Georges Bernanos,
161:Hope is for the hopeless. ~ Robert T Kiyosaki,
162:Hope is the dream of a waking man ~ Aristotle,
163:Hope is the seed of liberation. ~ Jon Sobrino,
164:Hope no one adds zombies to this. ~ Anonymous,
165:Hope or fear overcomes reason. ~ Jandy Nelson,
166:I tell jokes to pay my green fees. ~ Bob Hope,
167:It gave dirty politics a bad name. ~ Bob Hope,
168:No hope, is worse than fear. ~ Maria V Snyder,
169:Pray, hope, don't worry. ~ Pio of Pietrelcina,
170:What can I hope when all is right? ~ Voltaire,
171:Where there’s life, there’s hope, ~ Tami Hoag,
172:Courage.
Hope.
Sacrifice. ~ Rick Riordan,
173:Endurance may outlast hope. ~ Ursula K Le Guin,
174:Gay hope is theirs by fancy fed, ~ Thomas Gray,
175:hi I hope u want to be my friends ~ Judy Blume,
176:Hope is the best possession. ~ William Hazlitt,
177:Hope is the poor man's bread. ~ George Herbert,
178:Hope of gain lessens pain. ~ Benjamin Franklin,
179:Hope proves a man deathless. ~ Herman Melville,
180:I don't sell dope, I sell hope. ~ Cee Lo Green,
181:If I see her she may kill hope. ~ Iris Murdoch,
182:I get to play a lot of hysterics. ~ Hope Davis,
183:I hope I die before I get old. ~ Roger Daltrey,
184:I hope suffering don't exist. ~ David Levithan,
185:I hope you're all Republicans. ~ Ronald Reagan,
186:I hope you're getting this down. ~ Woody Allen,
187:I hope you're happy, darling. ~ Isabel Vincent,
188:I just hope to make a difference. ~ Tim Duncan,
189:It was hope, dying unsurprised. ~ Laini Taylor,
190:Losing all hope was freedom. ~ Chuck Palahniuk,
191:Love and hope can conquer hate. ~ Barack Obama,
192:Much of happiness is hope, ~ Jordan B Peterson,
193:My only hope lies in my despair. ~ Jean Racine,
194:My only hope was to be polite. ~ Mark Vonnegut,
195:The less my hope, the hotter my love ~ Terence,
196:This world is twisted beyond hope, ~ Anonymous,
197:Vows begin when hope dies. ~ Leonardo da Vinci,
198:While we breathe, we will hope. ~ Barack Obama,
199:your faith and hope are in god. ~ Billy Graham,
200:America is the hope of the earth. ~ Mitt Romney,
201:A new mind-set became imperative: ~ Hope Jahren,
202:Anger is really disappointed hope. ~ Erica Jong,
203:As hope and fear alternate chase ~ Walter Scott,
204:Easy hope was usually false hope. ~ Dean Koontz,
205:For in our hope we are saved. ~ Saint Augustine,
206:he could feel his hope wilting. ~ Anthony Doerr,
207:Hope can get you through anything. ~ Jamie Ford,
208:Hope costs nothing. ~ Sidonie Gabrielle Colette,
209:Hope dead lives nevermore, ~ Christina Rossetti,
210:Hope is a lie that becomes true ~ Rick Remender,
211:Hope is a pocket of possibility. ~ Tahereh Mafi,
212:Hope is a thing with feathers ~ Emily Dickinson,
213:Hope is a very unruly emotion. ~ Gloria Steinem,
214:Hope' is the thing with feathers. ~ Nicola Yoon,
215:hope your birthday is hot hot hot ~ Jeff Kinney,
216:I hope everybody's getting smarter. ~ Van Jones,
217:I hope my allergies don't act up ~ Benji Madden,
218:I hope we’re never perfect,” I say. ~ Anonymous,
219:Let's hope the first comes first. ~ Philip Roth,
220:Pebble Beach is Alcatraz with grass. ~ Bob Hope,
221:Please don't stand up on my account. ~ Bob Hope,
222:The atheist has no hope. ~ James Freeman Clarke,
223:There is hope, therefore I live. ~ Stephen King,
224:There is no hope without risk. ~ Kelly Barnhill,
225:The trick is to never lose hope! ~ Tupac Shakur,
226:Those who plant trees plant hope. ~ Lucy Larcom,
227:Was it wrong to hope to be happy? ~ Zadie Smith,
228:What harm can a little hope do? ~ Leigh Bardugo,
229:What is man? Dust turned to hope. ~ Elie Wiesel,
230:Where there's cake, there's hope. ~ Lucy Dillon,
231:Without art there is no hope. ~ Rosie O Donnell,
232:Although I do not hope to turn again ~ T S Eliot,
233:Always have Faith. Always have Hope. ~ DJ Khaled,
234:Amateurs hope. Professional work. ~ Garson Kanin,
235:Better hope deferred than none. ~ Samuel Beckett,
236:Don't let anyone rob you of hope. ~ Pope Francis,
237:Even "meant to be" takes work. ~ Donna Lynn Hope,
238:For in our hope we are saved. ~ Saint Augustine,
239:Hope is a song in a weary throat. ~ Pauli Murray,
240:Hope is a talent like any other. ~ Storm Jameson,
241:Hope is a working-man's dream. ~ Pliny the Elder,
242:Hope is dangerous. And it’s a lie. ~ Lola St Vil,
243:Hope is patience with the lamp lit. ~ Tertullian,
244:[Hope is] the dream of a waking man. ~ Aristotle,
245:Hope, like the gleaming taper ~ Oliver Goldsmith,
246:Hope . . . never stops at all. ~ Emily Dickinson,
247:Hope survives best at the hearth. ~ Rick Riordan,
248:I hope I always deserve you ~ A Meredith Walters,
249:I hope I get married one day. ~ Sebastian Junger,
250:I hope to die in the saddle seat. ~ Albert Ellis,
251:I sing without hope on the boundary ~ Sarah Kane,
252:Let's hope you feel better now. ~ Jack Kevorkian,
253:Life and hope must cease together. ~ Anne Bronte,
254:my brain is a hope-making engine. ~ Ransom Riggs,
255:One day hope would have a name. ~ Mary E Pearson,
256:Our finest hope is finest memory. ~ George Eliot,
257:Pray, Hope, and Don't Worry ~ Pio of Pietrelcina,
258:Purgatory is hell with hope. ~ Philip Jos Farmer,
259:Romance is the literature of hope. ~ Damon Suede,
260:Romans 4:18, “hope against hope. ~ Nancy Missler,
261:To hope till hope creates ~ Percy Bysshe Shelley,
262:Twixt hope and fear, anxiety and anger. ~ Horace,
263:What you hope for, you also fear. ~ Alice Walker,
264:Where there is hope...there is life ~ Anne Frank,
265:Where there is life, there is hope. ~ Jane Green,
266:You better hope you’re not alone. ~ Jack Johnson,
267:Your ignorance cramps my conversation ~ Bob Hope,
268:A hope beyond the shadow of a dream. ~ John Keats,
269:A little hope goes a long way. ~ Morris Gleitzman,
270:Anything that kills hope is a sin. ~ Gayle Forman,
271:But everyone needs to hope. ~ Katherine Applegate,
272:Don't let hope make you stupid. ~ Stephenie Meyer,
273:Don’t let hope make you stupid. ~ Stephenie Meyer,
274:Esperanza means hope in Spanish. ~ Pam Mu oz Ryan,
275:False hope really makes you cynical. ~ Bill Maher,
276:Hope for peace, prepare for war, ~ Robert J Crane,
277:Hope hurt more than the cold. ~ Maggie Stiefvater,
278:Hope is a renewable option: ~ Barbara Kingsolver,
279:Hope is the thing with feathers ~ Emily Dickinson,
280:Hope makes the impossible possible. ~ Lorna Byrne,
281:How can you ever hope to know the Beloved ~ Rumi,
282:I can still chase women, only downhill ~ Bob Hope,
283:If you are human, there is no hope. ~ Rick Yancey,
284:It was hard not to be full of hope ~ Chris Cleave,
285:just hope he wasn’t too important ~ Pittacus Lore,
286:Poetry is a religion with no hope. ~ Jean Cocteau,
287:Sometimes hope was all you had. ~ Cassandra Clare,
288:Storytelling is what lights my fire. ~ Hope Davis,
289:There's hope around the corner. ~ Margaret Haddix,
290:These have not the hope to die. ~ Dante Alighieri,
291:The triumph of hope over experience. ~ Jojo Moyes,
292:What is stronger, fear or hope? ~ Lance Armstrong,
293:When there's life, there's hope ~ Stephen Hawking,
294:Where there is life, there is hope. ~ Alyson Noel,
295:Where there is life, there is hope. ~ Karen White,
296:Where there's dope, there's hope! ~ Philip K Dick,
297:While there is life, there is hope. ~ Jules Verne,
298:Without Hope we live in desire. ~ Dante Alighieri,
299:Without hope we live in desire. ~ Dante Alighieri,
300:Your muscles can tense with hope. ~ Darin Strauss,
301:A leader is a dealer in hope. ~ Napoleon Bonaparte,
302:A leader is a dealer in hope. ~ Napol on Bonaparte,
303:All hope abandon, ye who enter in! ~ Joseph Conrad,
304:Art is the highest form of hope. ~ Gerhard Richter,
305:Dear Pope, send me some hope or a rope. ~ Lou Reed,
306:Despair is of course the loss of hope. ~ Anonymous,
307:Do I dare to hope? Damn it. Yes, I do. ~ E L James,
308:Faith changes hope into reality. ~ Kenneth E Hagin,
309:False hope is worse than despair. ~ Jonathan Kozol,
310:Fear and hope are alike underneath. ~ Richard Ford,
311:Fight for faith, and hope will be born. ~ Nely Cab,
312:He who plants a tree, plants a hope. ~ Lucy Larcom,
313:Hope for the best and work for it. ~ Deval Patrick,
314:Hope for the best, plan for the worst. ~ Lee Child,
315:hope is as intangible as belief, ~ Craig Lancaster,
316:Hope is not a sin, neither is fidelity. ~ Nomi Eve,
317:Hope may vanish, but can die not. ~ Corban Addison,
318:Hope of consciousness is strength. ~ G I Gurdjieff,
319:Hope strengthens. Fear kills. ~ Karen Marie Moning,
320:I hope to find Area X in Area X. ~ Jeff VanderMeer,
321:I hope to offend every reader. ~ Milo Yiannopoulos,
322:I hope we have American-topias. ~ Richard Benjamin,
323:In the hope that people can change. ~ Sam Crescent,
324:It's a lot better to hope than not to. ~ Ben Stein,
325:No day is without its innocent hope. ~ John Ruskin,
326:One who has hope lives differently. ~ Benedict XVI,
327:Send forth a tiny ripple of hope. ~ Robert Kennedy,
328:Spira, spera.

(breathe, hope) ~ Victor Hugo,
329:The church is in the hope business. ~ John Ortberg,
330:There is nothing foolish about hope. ~ N K Jemisin,
331:Through the sunset of hope, ~ Percy Bysshe Shelley,
332:We are a people of improbable hope. ~ Barack Obama,
333:What can the harvest hope for... ~ Terry Pratchett,
334:where there's life , there's hope . ~ Paulo Coelho,
335:You know, I hope you don’t judge ~ Regina Jennings,
336:Abandon hope, all ye who enter here ~ Andrea Cremer,
337:A world without hope, but no despair ~ Henry Miller,
338:Condemned to Hope's delusive mine, ~ Samuel Johnson,
339:Dreams are hopes, and echoes of hope. ~ Neil Gaiman,
340:have hoped; I am hoping; I will hope. ~ Amor Towles,
341:Hope for everything, expect nothing. ~ Darren Criss,
342:Hope is a desperate man's currency. ~ Paul Tremblay,
343:Hope is a risk that must be run. ~ Georges Bernanos,
344:Hope is a terrible thing to lose. ~ Neal Shusterman,
345:Hope is easy, but it catches no prey. ~ Erin Hunter,
346:Hope is never ill when faith is well. ~ John Bunyan,
347:Hope is the destination that we seek. ~ Dean Koontz,
348:Hope is the mother of faith. ~ Walter Savage Landor,
349:I found my hope when I found you. ~ Sylvain Reynard,
350:I hope that gay gentleman will be safe. ~ Jean Rhys,
351:In death, hope is everlasting. ~ Ildefonso Falcones,
352:I was hopeless, now I'm on Hope Road. ~ Lauryn Hill,
353:Laughter is therapy-an instant vacation. ~ Bob Hope,
354:Microcredit is about giving hope. ~ Natalie Portman,
355:My sweetest hope is to lose hope ~ Pierre Corneille,
356:People need hope more than they know. ~ Bobby Adair,
357:She countered Fear with Love and Hope. ~ M R Forbes,
358:The sickening pang of hope deferr'd. ~ Walter Scott,
359:This nation is the hope of the Earth. ~ Mitt Romney,
360:When Christ was born, so was our hope. ~ Max Lucado,
361:While there's life there's hope. ~ Gustave Flaubert,
362:Wishes float where hope leaves off. ~ Louise Caiola,
363:Without Christ there is no hope. ~ Charles Spurgeon,
364:Abandon every hope, you who enter. ~ Dante Alighieri,
365:A false hope gives only false comfort. ~ Gene Brewer,
366:A world without hope, but no despair. ~ Henry Miller,
367:cynicism is simply hope masked with fear ~ Anonymous,
368:Every dream dies, even the American ones. ~ K I Hope,
369:False hope is a dangerous tool to employ ~ E J Swift,
370:For hope is dead, for hope is dead. ~ William Morris,
371:His foe was folly and his weapon wit. ~ Anthony Hope,
372:Hope begins in the dark.” – Anne Lamott ~ Cora Brent,
373:Hope burns eternal in the human heart. ~ O R Melling,
374:Hope deferred maketh the heart sick.  ~ Thomas Hardy,
375:hope floods my veins like a drug, ~ Elizabeth Briggs,
376:Hope for the best, expect the worst. ~ Angela Carter,
377:Hope is the real magic, child. ~ Laini Taylor,
378:Hope is a fruit of proven character. ~ John Eldredge,
379:Hope is the hardest love we carry. ~ Jane Hirshfield,
380:Hope. Nothing is more intoxicating. ~ Cornelia Funke,
381:Hope springs eternal, even in politics. ~ Gwen Ifill,
382:I am punished. Only let me hope. ~ Elizabeth Gaskell,
383:I have hope. But it's all an illusion. ~ John Fowles,
384:I have hope. I have no expectations. ~ Colin Farrell,
385:I hope I'm always learning something. ~ Kate Winslet,
386:I hope I'm still shooting when I'm 80. ~ Conrad Hall,
387:I hope I shall never see the day ~ Winston Churchill,
388:I hope that I serve by being a teacher. ~ Jenna Bush,
389:I hope they bury me near a strait man ~ Groucho Marx,
390:I hope you always find a reason to smile ~ Anonymous,
391:I hope you won't completely forget me. ~ Kate Chopin,
392:I like winning; I hope you do too! ~ Gary Vaynerchuk,
393:In the contradiction lies the hope. ~ Bertolt Brecht,
394:It is better to hope than to mope! ~ Margaret Atwood,
395:Love is, and I hope it never isn't. ~ Demetri Martin,
396:May our hearts find hope in our touch. ~ Harley King,
397:Rainbows always stand for hope. -Iris ~ Rick Riordan,
398:Sing, for faith and hope are high- ~ Rudyard Kipling,
399:the essence of Hope belongs with me. ~ Morgan Parker,
400:The most powerful weapon is hope. ~ Juliet Marillier,
401:The one who knows no hope knows no despair. ~ Seneca,
402:To lose hope is to give up on life, ~ Tamara Monteau,
403:We all hope. It's what keeps us alive. ~ David Mamet,
404:When hope is gone, time is punishment. ~ Mitch Albom,
405:When hope is offered, hope responds. ~ Deborah Smith,
406:While there's life, there is hope. ~ Stephen Hawking,
407:While there’s life, there is hope. ~ Stephen Hawking,
408:written, WHERE HOPE IS REBORN. McCabe ~ James Hayman,
409:You narrow hope when you define it. ~ Barbara Hambly,
410:close my eyes and hope for oblivion. I ~ Ruth Dugdall,
411:Comedy is the only hope for humanity. ~ Roseanne Barr,
412:Confidence and hope do more good than physic. ~ Galen,
413:Don’t hope for a life without problems, ~ Mark Manson,
414:God, I hope I wear this jersey forever. ~ Derek Jeter,
415:Good hope is often beguiled by her own augury. ~ Ovid,
416:Hope allows us to bid farewell to fear. ~ John Milton,
417:Hope called themselves the Renegades. ~ Marissa Meyer,
418:Hope is ambiguous, but fear is precious. ~ Leo Rosten,
419:Hope is only the love of life. ~ Henri Fr d ric Amiel,
420:Hope is only the love of life. ~ Henri Frederic Amiel,
421:Hope is the raw material of losers. ~ Fernando Flores,
422:I have hoped; I am hoping; I will hope. ~ Amor Towles,
423:I hope a shark tries to suck your cock! ~ Scott Lynch,
424:I hope I find a love like that someday, ~ Lola St Vil,
425:I hope Mr. Bingley will like it, Lizzy. ~ Jane Austen,
426:I'm operating on Tiny Teddies and hope ~ Melissa Keil,
427:It is history that teaches us to hope. ~ Robert E Lee,
428:Let’s hope we both make it out alive, ~ Jay Crownover,
429:Life changes, so you must hope. ~ Katherine Applegate,
430:Lucy shrugged.  “You only live once. ~ Hope Callaghan,
431:Never lose hope—hope is a divine Virtue. ~ The Mother,
432:Not a hope, a prayer; a fuckin' song. ~ Amanda Boyden,
433:Oft hope is born when all is forlorn. ~ J R R Tolkien,
434:One's thoughts turn towards Hope. ~ Leonardo da Vinci,
435:She had some hope, now. First chance, ~ John Sandford,
436:Teach hope to all, despair to none. ~ Abraham Lincoln,
437:There is no hope without endeavor. ~ Aung San Suu Kyi,
438:There is no medicine like hope. ~ Orison Swett Marden,
439:The triumph of hope over experience. ~ Samuel Johnson,
440:To hope is to contradict the future. ~ Emile M Cioran,
441:Tomorrow is a word of hope,I do believe ! ~ Mary Webb,
442:True faith is ever connected with hope. ~ John Calvin,
443:When you have God, you always have hope. ~ Max Lucado,
444:Where flowers bloom so does hope. ~ Lady Bird Johnson,
445:Where no hope is left, is left no fear. ~ John Milton,
446:Where there is life, there is hope. ~ Henri Charri re,
447:While the heart beats, hope lingers. ~ Alison Croggon,
448:While there's life, there is hope ! ~ Stephen Hawking,
449:Abandon all hope, ye who enter here. ~ Dante Alighieri,
450:All hope abandon, ye who enter here! ~ Dante Alighieri,
451:All hope abandon, ye who enter here. ~ Dante Alighieri,
452:All industry must be excited by hope. ~ Samuel Johnson,
453:As long as there is life, there is hope. ~ Sabaa Tahir,
454:As long as there's life, there's hope. ~ Tamora Pierce,
455:Count on, rest not, for hope is dead. ~ William Morris,
456:Destroyed by love. Possessed by hope. ~ Pepper Winters,
457:Folly ends where genuine hope begins. ~ William Cowper,
458:Hello.
I hope somebody is listening. ~ Alice Oseman,
459:Hope dies to ten thousand small cuts. ~ Steven Erikson,
460:Hope is a demon worse than your Pain. ~ Gena Showalter,
461:Hope is a great falsifier of truth. ~ Baltasar Gracian,
462:Hope is a verb with the sleeves rolled up. ~ David Orr,
463:Hope is necessary in every condition. ~ Samuel Johnson,
464:Hope is not a sin, and neither is fidelity. ~ Nomi Eve,
465:Hope, love and faith are in the waiting. ~ Dean Koontz,
466:Hope, love, and faith are in the waiting ~ Dean Koontz,
467:I don't sell cosmetics, I sell hope. ~ Elizabeth Arden,
468:I have too much money invested in sweaters. ~ Bob Hope,
469:I hope and hoping feeds my pain ~ Niccolo Machiavelli,
470:I hope death isn’t nearly as dark as life! ~ Shae Ford,
471:I hope I'm always convincing when I act! ~ Colin Baker,
472:I hope it's not too late to fight back. ~ Tahereh Mafi,
473:I hope that something better comes along. ~ Jim Henson,
474:I hope there is an edge to what I do. ~ Chrissie Hynde,
475:I just lost ‘Hope,’ that’s all. ~ William Peter Blatty,
476:I'm so old they've cancelled my blood type. ~ Bob Hope,
477:I need you, Erin. You’re my last hope. ~ Robin Bielman,
478:I spread hope.
I'm a hope spreader. ~ Matthew Quick,
479:It is hope that maintains most of mankind. ~ Sophocles,
480:Literacy is a bridge from misery to hope. ~ Kofi Annan,
481:No judgment, no condescension. Just hope. ~ James Frey,
482:One always has hope for human nature ~ Agatha Christie,
483:To dream is to starve doubt, feed hope. ~ Justina Chen,
484:True hope is severed from expectation. ~ Anne Michaels,
485:We can live in fear or act out of hope. ~ Bonnie Raitt,
486:Well, I always hope that I'm a role model. ~ James Iha,
487:We need hope, or else we cannot endure. ~ Sarah J Maas,
488:What was more brutal than loss of hope? ~ Nicole Mones,
489:Where there is greed, there is hope. ~ Madeline Miller,
490:...while there was life there was hope. ~ Terry Brooks,
491:You always be like, I hope I'm ready. ~ Michael Spinks,
492:After all, hope is a form of planning. ~ Gloria Steinem,
493:A spoonful of hope and a cup of despair ~ Robert Jordan,
494:But hope always kindles through striving. ~ Janny Wurts,
495:Delusive hope still points to distant good. ~ Euripides,
496:Doctors, it turns out, need hope, too. ~ Paul Kalanithi,
497:endless hope, endless disappointment. ~ Cassandra Clare,
498:Help me give up my addiction to Hope. ~ Chuck Palahniuk,
499:Hope can make people do terrible things. ~ Tahereh Mafi,
500:Hope could ruin a man who faced forever. ~ Lisa Kessler,
501:Hope for the best, plan for the worst, ~ Craig Schaefer,
502:Hope for the best, plan for the worst. That ~ Lee Child,
503:Hope for the best; prepare for the worst. ~ Rob Thurman,
504:Hope is a passion for the possible. ~ Soren Kierkegaard,
505:Hope is a passion for the possible. ~ S ren Kierkegaard,
506:Hope is itself a species of happiness. ~ Samuel Johnson,
507:Hope is the best contraceptive. ~ Marian Wright Edelman,
508:Hope of ill gain is the beginning of loss. ~ Democritus,
509:Hope sings when all melodies are gone. ~ John C Maxwell,
510:How can one live without hope and longing? ~ Sarah Moon,
511:I am the dream and the hope of the slave ~ Maya Angelou,
512:I can't mate with you and hope to live. ~ Thea Harrison,
513:I felt I wasn't getting anywhere in England. ~ Bob Hope,
514:"Hope" is the thing with feathers. ~ Nicola Yoon,
515:I hope nobody took the Razzle Dazzle Rose. ~ James Frey,
516:I hope to work with kids any way possible. ~ Jenna Bush,
517:I just hope that my films will survive me. ~ Raoul Peck,
518:In 1979, Silence was a beacon of hope . . . ~ Anonymous,
519:It is silly not to hope, he thought. ~ Ernest Hemingway,
520:make decisions based on hope, not fear. ~ Sophie Hannah,
521:One who has hope lives differently. ~ Pope Benedict XVI,
522:People move in the hope of a better life. ~ Yann Martel,
523:People who throw kisses are hopelessly lazy. ~ Bob Hope,
524:Sometimes that's all you can do. Hope. ~ Natasha Friend,
525:Still desiring, we live without hope. ~ Dante Alighieri,
526:There's a word for that kind of lie. Hope. ~ Max Brooks,
527:There was a "We" and hope, but nothing after. ~ Sabrina,
528:To prolong doubt was to prolong hope. ~ Charlotte Bront,
529:Well what's in your Amazonian hope chest? ~ Rachel Cohn,
530:What reinforcement we may gain from hope; ~ John Milton,
531:When you get over 95, every day is your day. ~ Bob Hope,
532:Where there is creativity, there is hope. ~ Donna Karan,
533:While there was life, there was hope; ~ Arthur C Clarke,
534:With every farewell comes a hidden hope. ~ Paulo Coelho,
535:A friend is the hope of the heart. ~ Ralph Waldo Emerson,
536:A man without hope is a man without fear. ~ Frank Miller,
537:Amateur feed on hope. Professionals work. ~ Garson Kanin,
538:And when hope is gone, time is punishment. ~ Mitch Albom,
539:Babies grow in a helix of hope and fear. ~ Maggie Nelson,
540:Because Hope survives best at the Hearth. ~ Rick Riordan,
541:But by now anything was better than hope. ~ Iris Murdoch,
542:But if Koja had words, then he had hope. ~ Leigh Bardugo,
543:Death, only, renders hope futile. ~ Edgar Rice Burroughs,
544:Farewell Hope, and with Hope farewell Fear ~ John Milton,
545:For in hope's absence, a miracle arrived ~ Cameron Dokey,
546:For in our hope we are saved. ~ Saint Augustine of Hippo,
547:Harry is the best hope we have. Trust him. ~ J K Rowling,
548:He had hopes, but hope wasn't a solution. ~ Melissa Marr,
549:Hope and change are hard-fought things. ~ Michelle Obama,
550:Hope and fear cannot alter the seasons ~ Chogyam Trungpa,
551:Hope for the best.’ ‘But plan for the worst. ~ Lee Child,
552:Hope is cruel and has no conscience. ~ Carlos Ruiz Zaf n,
553:Hope is cruel and has no consequence ~ Carlos Ruiz Zaf n,
554:Hope is fuel, not the destination. ~ Mokokoma Mokhonoana,
555:Hope is man's preparation for the unknown. ~ Sri Chinmoy,
556:Hope is not a plan, but hope is our plan. ~ Atul Gawande,
557:Hope Springs Exulting on Triumphant Wing. ~ Robert Burns,
558:Hope springs exulting on triumphant wing. ~ Robert Burns,
559:Hope will break your heart all over again ~ Tahereh Mafi,
560:If there is hope, it lies in the proles. ~ George Orwell,
561:If there is no God, there is no hope. ~ William G Boykin,
562:If there's a heaven, I hope to hell I go! ~ Dolly Parton,
563:I hope everybody could get rich and famous. ~ Jim Carrey,
564:I hope God gives us windows in heaven. ~ Karen Kingsbury,
565:I hope you find what you're looking for. ~ Steve McQueen,
566:It is better to die in hope than live in despair. ~ Yuna,
567:I, who called love my hope for love. ~ Clarice Lispector,
568:Joy comes and goes, hope ebbs and flows ~ Matthew Arnold,
569:Leaders have to be dealers in hope. ~ Napoleon Bonaparte,
570:The hope at odds with the fear of hoping. ~ Laini Taylor,
571:The local church is the hope of the world. ~ Bill Hybels,
572:The morning was full of sunlight and hope. ~ Kate Chopin,
573:There is no worse death than the end of hope. ~ Pelagius,
574:Tokyo cab drivers are all ex-kamikaze pilots. ~ Bob Hope,
575:To prolong doubt was to prolong hope. ~ Charlotte Bronte,
576:Ultimately, my hope is to amaze myself. ~ Jerry Uelsmann,
577:Wherever there's hope there's a trial. ~ Haruki Murakami,
578:You are a dream; I hope I never meet you. ~ Sylvia Plath,
579:Among physicists, I'm respected I hope. ~ Stephen Hawking,
580:Anarchy is the only slight glimmer of hope. ~ Mick Jagger,
581:An unexplicable sense of happiness ~ Carrie Hope Fletcher,
582:As long as we’re alive, there’s always hope. ~ John Lyman,
583:Based on past experience, I hope not. ~ Becca Fitzpatrick,
584:But where hope rises, fear must lurk behind. ~ Anne Bront,
585:Each new life is hope. Each new day is hope, ~ Ay e Kulin,
586:Every moment had its pleasure and its hope. ~ Jane Austen,
587:For in hope's absence, a miracle arrived. ~ Cameron Dokey,
588:Hope deferred maketh the heart sick. ~ Marilynne Robinson,
589:hope for the best, prepare for the worst ~ Chris Bradford,
590:Hope is cruel, and has no conscience. ~ Carlos Ruiz Zaf n,
591:Hope is not a strategy - Traditional SRE saying ~ Various,
592:Hope is passion for what is possible. ~ Soren Kierkegaard,
593:Hope is passion for what is possible. ~ S ren Kierkegaard,
594:Hope is the denial of reality. - Raistlin ~ Margaret Weis,
595:Hope is the most evil of all emotions ~ Charity Parkerson,
596:Hope is the most universal of human possessions. ~ Thales,
597:Hope, like oxygen, is what kept her going. ~ Ruta Sepetys,
598:Hope, like the gleaming taper's light, ~ Oliver Goldsmith,
599:Hope springs eternal in the human breast ~ Alexander Pope,
600:Hope that is the only antidote to fear. ~ Lance Armstrong,
601:Hope will break your heart all over again. ~ Tahereh Mafi,
602:I am humiliated in my need, even to myself. ~ Hope Jahren,
603:If God exists, I hope he has a good excuse. ~ Woody Allen,
604:I hope I inspire children to make films. ~ Martin Freeman,
605:I hope she's alive. Even more, I believe. ~ Lauren Oliver,
606:I hope you care to be recalled to life? ~ Charles Dickens,
607:I'll shoot my age if I have to live to be 105. ~ Bob Hope,
608:I love a happy ending... because I need hope. ~ S D Smith,
609:In God's wildness lies the hope of the world. ~ John Muir,
610:It was a new idea, my first real leaf. Just ~ Hope Jahren,
611:Kids are wonderful, but I like mine barbecued. ~ Bob Hope,
612:life and death; A Gift of Hope, a memoir ~ Danielle Steel,
613:Love the Maggie Hope Mystery series. ~ Susan Elia MacNeal,
614:No matter what era we're in, we need hope. ~ Henry Cavill,
615:Nothing is as simple as we hope it will be. ~ Jim Horning,
616:Oh, what a valiant faculty is hope. ~ Michel de Montaigne,
617:...people move in the hope of a better life ~ Yann Martel,
618:Take a shot of vodka and hope for the best. ~ Nathan Lane,
619:There is always hope where there is love, ~ Viola Shipman,
620:There is hope. You can do it. Start now. ~ Linda Hamilton,
621:There's no kindness in offering false hope. ~ Naomi Novik,
622:There's nothing I love more than a good cry. ~ Hope Davis,
623:The wise with hope support the pains of life. ~ Euripides,
624:Uncertainty is the refuge of hope. ~ Henri Fr d ric Amiel,
625:Uncertainty is the refuge of hope. ~ Henri Frederic Amiel,
626:Under no circumstances should you lose hope. ~ Dalai Lama,
627:We aim at simplicity and hope for truth. ~ Nelson Goodman,
628:We all hope for breakthrough rebirth moments. ~ Dane Cook,
629:Were we going extinct, or did we have hope? ~ Bobby Adair,
630:We were the standard, the hope, and the law. ~ J J McAvoy,
631:Where there is no hope, we must invent it. ~ Albert Camus,
632:Where there is ruin, there is hope for a treasure. ~ Rumi,
633:While there's life, there's hope. ~ Marcus Tullius Cicero,
634:Do nothing and hope the enemy fades away. ~ Fabius Maximus,
635:Encouragement is the fuel on which hope runs. ~ Zig Ziglar,
636:Every moment has its pleasures and its hope. ~ Jane Austen,
637:False hope is nicer than no hope at all. ~ Edgar Allan Poe,
638:Freedom is the last, best hope of earth. ~ Abraham Lincoln,
639:Hardly anything works out as well as we hope. ~ James Cook,
640:Hope for the best, plan for the worst. Reacher ~ Lee Child,
641:Hope is a stance, not an assessment. ~ Frances Moore Lappe,
642:Hope is brightest when it dawns from fears. ~ Walter Scott,
643:Hope is for people who can't see the Truth. ~ Jeff Lindsay,
644:Hope is like a wisp of smoke on the horizon ~ Mia Sheridan,
645:Hope is merely another face of desire. ~ Christopher Moore,
646:Hope is no basis for a defense policy. ~ Margaret Thatcher,
647:Hope is not a strategy" - Traditional SRE saying ~ Various,
648:Hope springs eternal in the human breast; ~ Alexander Pope,
649:I hoped though. It is hard to kill hope. ~ Cassandra Clare,
650:I hope his breath wasn't too bad for 'Bron.' ~ Paul George,
651:I hope I have important things to say. ~ Elizabeth Edwards,
652:Hope. It is the frailest of words. ~ Susan Fletcher,
653:I hope they understand that I really understand ~ Kid Cudi,
654:I hope to be an actor and never retire. ~ Dominic Monaghan,
655:I hope to see London once ere I die. ~ William Shakespeare,
656:I’m so gone for him. I hope he can’t tell.. ~ Sarina Bowen,
657:Is it me you're describing, or yourself? ~ Donna Lynn Hope,
658:It is only likely frauds that are detected. ~ Anthony Hope,
659:It is the leader's job to hold hope high. ~ John C Maxwell,
660:Like strength is felt from hope, and from despair. ~ Homer,
661:one who has been given hope but no choices. ~ Stephen King,
662:Philosophy - hopeless. Yet it gives me hope. ~ Anne Carson,
663:remembered but not quite. I only hope by some ~ Eowyn Ivey,
664:That sudden comprehension of the death of hope ~ T S Eliot,
665:The meaning of religious truth is hope. ~ Andrei Tarkovsky,
666:There's hope around the corner. ~ Margaret Peterson Haddix,
667:To hope is to see with the eye of the heart. ~ Sri Chinmoy,
668:To hope is to send darkest night into exile. ~ Sri Chinmoy,
669:Wars can destroy everything but hope! ~ Mehmet Murat ildan,
670:We hope someday to be saints, but not martyrs ~ Mario Puzo,
671:We live by admiration, hope and love. ~ William Wordsworth,
672:We must have the hope to be able to succeed. ~ Walter Munk,
673:And so we nearly ran into an elephant; eh? ~ Laura Lee Hope,
674:As long as there is death, there is hope ~ Brother Theodore,
675:Come on in girls, and leave all hope behind. ~ Groucho Marx,
676:Cruelty is like hope: it springs eternal. ~ Anthony Daniels,
677:Don’t worry. My heart is always hung on hope. ~ A L Jackson,
678:father could hope for in a son.To have ~ Colleen McCullough,
679:For without hope what do any of us have? ~ Patrick Rothfuss,
680:God's reckless grace is our greatest hope. ~ Timothy Keller,
681:Hope and despair ignore one another's cries. ~ Mason Cooley,
682:Hope and reality lie in inverse proportions. ~ Jodi Picoult,
683:Hope can be cruel, but giving up is worse, ~ Seanan McGuire,
684:Hope deceives more men than cunning does. ~ Luc de Clapiers,
685:Hope is a verb with its shirtsleeves rolled up. ~ David Orr,
686:Hope is a willing slave; despair is free. ~ Charles G Dawes,
687:Hope is born again in the faces of children. ~ Maya Angelou,
688:Hope is so firmly rooted in the heart of man! ~ Jules Verne,
689:Hope is such a bait, it covers any hook. ~ Oliver Goldsmith,
690:Hope is the only thing stronger than fear ~ Suzanne Collins,
691:Hope makes you weak. And the weak die.” Huxley ~ D J Molles,
692:Hope saves a person in the midst of misfortunes. ~ Menander,
693:If we lose our hope, that's our real disaster! ~ Dalai Lama,
694:I hope I never get so old I get religious. ~ Ingmar Bergman,
695:I hope I never ridicule what is wise or good. ~ Jane Austen,
696:I hope to touch many Hearts through my music ~ Prince Royce,
697:I hope you find the path that I missed. ~ Carlos Ruiz Zaf n,
698:I inhale hope with every breath I take. ~ Sharon Kay Penman,
699:I know how men in exile feed on dreams of hope. ~ Aeschylus,
700:I'll be like Bob Hope, touring when I'm 100. ~ Dolly Parton,
701:I love you, too, Pax. I hope you know that. ~ Courtney Cole,
702:I'm not an optimist. I'm a prisoner of hope. ~ Desmond Tutu,
703:I still believe in a place called Hope. ~ William J Clinton,
704:it only takes sparks to light a fire ~ Carrie Hope Fletcher,
705:It's just a part of our nature to hope. ~ Elizabeth Edwards,
706:I would hope everyone would be a feminist. ~ Mia Wasikowska,
707:Life is a freak. That’s its hope and glory. ~ Alfred Bester,
708:My hopes are not always realized, but I always hope. ~ Ovid,
709:My office at Hope House was fan-freaking-tastic. ~ T A Webb,
710:Never give up hope! Hope ultimately succeeds. ~ Sri Chinmoy,
711:Perhaps a wish was just a hope with better aim. ~ Matt Haig,
712:Perhaps love and hope are one and the same. ~ Cameron Dokey,
713:Put a condom in their hand and hope it don't bust. ~ Coolio,
714:Rejoicing in hope, patient in tribulation. ~ Romans XII. 12,
715:That God saw him as such gives hope to us all. ~ Max Lucado,
716:The Middle East is hopeful. There's hope there. ~ Joe Biden,
717:The only stirrups I like are on a saddle. ~ Donna Lynn Hope,
718:The world may be broken but hope is not crazy. ~ John Green,
719:This one's for you, and I truly hope you hear me, ~ Heavy D,
720:Those that hope little cannot grow much. ~ George MacDonald,
721:Though hope is frail, it's hard to kill. ~ Stephen Schwartz,
722:We are irreducibly hope-based creatures. ~ Timothy J Keller,
723:We have much to hope from the flowers. ~ Arthur Conan Doyle,
724:We judge of man's wisdom by his hope. ~ Ralph Waldo Emerson,
725:We live by Admiration, Hope, and Love; ~ William Wordsworth,
726:We suffer from an incurable malady: Hope. ~ Mahmoud Darwish,
727:We will always survive. There is always hope. ~ Carrie Ryan,
728:When there is no hope, one must invent hope. ~ Albert Camus,
729:Where there is a ruin, there is hope for a treasure. ~ Rumi,
730:With a hope and a prayer, you can get there. ~ Heather Wolf,
731:Your hope in my heart is the rarest treasure ~ Rabia Basri,
732:You've got to be rich to have a swing like that. ~ Bob Hope,
733:As long as we can feel hope, there is hope. ~ Harriet Lerner,
734:As long as we have our stories there is hope. ~ Henri Nouwen,
735:At the moment of death I hope to be surprised. ~ Ivan Illich,
736:Beauty scatters the seeds of hope in us. ~ Joan D Chittister,
737:Before my death I hope to obtain my life. ~ Charles Bukowski,
738:But hope, like heroes, can prove hard to kill. ~ Neil Gaiman,
739:But still I hope, because I can’t help but hope. ~ Jenny Han,
740:Confidence is the present tense of hope. ~ Soren Kierkegaard,
741:Despair exists only when there is hope. ~ Jiddu Krishnamurti,
742:Every addiction is an attempt to slay hope. ~ Dan B Allender,
743:For without hope, what do any of us have? ~ Patrick Rothfuss,
744:Hope and Change has become Divide and Conquer. ~ Marco Rubio,
745:Hope and fear cannot alter the seasons.
   ~ Chogyam Trungpa,
746:Hope is the only thing stronger than fear. ~ Suzanne Collins,
747:Hope is the only thing stronger then fear. ~ Suzanne Collins,
748:Hope likes justification, but can do without. ~ Mason Cooley,
749:Hope? Love? There are no such things, pumpkin. ~ Edward Lorn,
750:Hope makes a good breakfast. Eat plenty of it. ~ Ian Fleming,
751:Hope’s one thing, expectation’s quite another. ~ Kate Morton,
752:hope springs eternal in the human breast. The ~ Stephen King,
753:Hope to sin only in the service of waking up. ~ Alice Walker,
754:Hope will break the heart better than any sorrow. ~ Erin Bow,
755:I am always holding on to the hope of tomorrow. ~ Roxane Gay,
756:I can't give up Golf, I've got too many sweaters. ~ Bob Hope,
757:If it were not for hope the heart would break. ~ Jane Austen,
758:If life is to be sustained, hope must remain. ~ Erik Erikson,
759:I hope I am the antithesis of disposable fashion. ~ Jason Wu,
760:I hope I meet lots of people with lovely eyes. ~ Osamu Dazai,
761:I hope I’m the ghost that belongs to her. ~ Courtney Summers,
762:I hope that gay gentleman will be safe,' I said. ~ Jean Rhys,
763:I hope this leads you to where you're going. ~ August Wilson,
764:I just hope that you miss me a little when I'm gone. ~ Drake,
765:I just hope we don’t cause a major paradox. ~ Michelle Madow,
766:In hope to merit heaven by making earth a hell. ~ Lord Byron,
767:In the winter of hope, the mind craves change. ~ A C H Smith,
768:It is always easier to hope than to do. ~ Elizabeth A Reeves,
769:Life is too short not to look beyond it. ~ Alisa Hope Wagner,
770:More are taken in by hope than by cunning. ~ Luc de Clapiers,
771:Never give up hope. Know that you are loved. ~ Deepak Chopra,
772:One drop of that ocean is Hope, and the rest is fear. ~ Rumi,
773:Some might tell you there's no hope in hand ~ Dave Matthews,
774:Television. That's where movies go when they die. ~ Bob Hope,
775:The heart-sick faintness of the hope delayed! ~ Walter Scott,
776:The hope of reward is the solace of labor. ~ Publilius Syrus,
777:The illusion of hope is Hell's greatest joy. ~ Greg F Gifune,
778:The thought sounds suspiciously like a hope. ~ Chris Dietzel,
779:The world may be broken, but hope is not crazy. ~ John Green,
780:To hunger is to be alive and to hope. ~ Crescent Dragonwagon,
781:To wish was to hope, and to hope was to expect ~ Jane Austen,
782:We love and we feel and we try and we hope. ~ David Levithan,
783:We still have hope; it is what keeps us going. ~ Walter Munk,
784:What enables me to believe in anything is hope. ~ Ben Harper,
785:Whatever house I'm in, I hope she's not in it. ~ J K Rowling,
786:When hope is hungry, everything feeds it ~ Mignon McLaughlin,
787:Who can hope to be safe? who sufficiently cautious? ~ Horace,
788:Without hope, it was impossible to fantasize. ~ Shannon Hale,
789:Yes, we hope to seed a new, rich earth. ~ Philip Jose Farmer,
790:You can't have rainbows without rain. ~ Carrie Hope Fletcher,
791:You pierce my soul. I am half agony, half hope ~ Jane Austen,
792:You pierce my soul. I'm half agony, half hope. ~ Jane Austen,
793:You're sad but you hold everything back... ~ Donna Lynn Hope,
794:Ain’t no reason for you to be in all that pain. ~ Hope Jahren,
795:Anticipation and Hope are born twins. ~ Jean Jacques Rousseau,
796:...be more guided by hope than fear. ~ Francesco Guicciardini,
797:cause when there's life there's still hope ~ Michael Morpurgo,
798:Cherish the hope that lies beneath the snow. ~ Melody Beattie,
799:do not dwell in denial; I dwell in hope. ~ Elizabeth Chadwick,
800:Do not lose hope - what you seek will be found. ~ Neil Gaiman,
801:Don't focus on her hiss. Remember her purr. ~ Donna Lynn Hope,
802:Don't hope more than you're willing to work. ~ Rita Mae Brown,
803:Dum spiro spero." "'While I breathe, I hope, ~ Karpov Kinrade,
804:Even now I am full of hope, but the end lies in God. ~ Pindar,
805:Hell is that state where one has ceased to hope. ~ A J Cronin,
806:He that lives upon hope will die farting. ~ Benjamin Franklin,
807:He that lives upon hope will die fasting. ~ Benjamin Franklin,
808:Hope and fear are inseparable. ~ Francois de La Rochefoucauld,
809:hope comes in short bursts of flurries melting ~ Angie Martin,
810:Hope does not always require probability. ~ John Perry Barlow,
811:Hope is a good breakfast but a bad supper, ~ Michael Robotham,
812:Hope is not an emotion: It’s a cognitive process ~ Bren Brown,
813:Hope is slowly extinguished and quickly revived. ~ Sophia Lee,
814:Hope is the dream of a waking man. —Aristotle ~ Aleatha Romig,
815:Hope smiled when your nativity was cast, ~ William Wordsworth,
816:If life is to be sustained, hope must remain. ~ Erik Erikson,
817:If my golf game was a prize fight, they'd stop it. ~ Bob Hope,
818:I have good hope that there is something after death. ~ Plato,
819:I have to crack a nut in order to enjoy it. ~ Donna Lynn Hope,
820:I hope Hillary Clinton runs for president. ~ Elizabeth Warren,
821:I hope I'll never be is drunk with my own power. ~ Jim Carrey,
822:I hope that death contains less than this. ~ Charles Bukowski,
823:I'm not a method actor; I hope you know that! ~ Jason Statham,
824:is death our only feather-covered hope?   - ~ Amanda Lovelace,
825:It is to hope, though hope were lost. ~ Anna Letitia Barbauld,
826:It’s how I do things. First, despair. Then hope. ~ K J Parker,
827:LET'S JUST HOPE WE ACCIDENTALLY BUILD GOD. ~ Douglas Coupland,
828:Men fear to lose as much as they hope to gain. ~ Drayton Bird,
829:Next? Growing up to be Clint Eastwood, I hope. ~ Steven Bauer,
830:Nothing is hopeless; we must hope for everything. ~ Euripides,
831:Not without hope we suffer and we mourn. ~ William Wordsworth,
832:Once you choose hope, anything's possible ~ Christopher Reeve,
833:Perhaps. But the firstborn of hope is tragedy. ~ Anne Fortier,
834:Theatres have a certain kind of magic. ~ Carrie Hope Fletcher,
835:the best 4 letter word in the world is Hope ~ Stephenie Meyer,
836:The only thing chicken about Israel is their soup. ~ Bob Hope,
837:There is no hope for the future, said Death ~ Terry Pratchett,
838:The substance of faith is a hope in the unseen. ~ Ron Suskind,
839:This suspense is terrible. I hope it will last. ~ Oscar Wilde,
840:To live without Hope is to Cease to live. ~ Fyodor Dostoevsky,
841:To live without Hope is to Cease to live ~ Fyodor Dostoyevsky,
842:To wish was to hope, and to hope was to expect. ~ Jane Austen,
843:We have no hope and yet we live in longing. ~ Dante Alighieri,
844:Where there is hypocrisy, there is hope. ~ Kenneth E Boulding,
845:. . .where there is no more hope, song remains. ~ Victor Hugo,
846:Where there is ruin, there is hope for treasure. ~ Emma Scott,
847:Wherever there are birds, there is hope. ~ Mehmet Murat ildan,
848:With gorilla gone, will there be hope for man? ~ Daniel Quinn,
849:You pierce my soul. I am half agony, half hope. ~ Jane Austen,
850:You were my single greatest adventure. ~ Carrie Hope Fletcher,
851:A little hope can't hurt. Just don't believe. ~ Carolyn J Rose,
852:Anguish devours the mind, and furious rage, and hope ~ Statius,
853:Be like a flower, give hope to the world! ~ Mehmet Murat ildan,
854:But still I hope, because I can’t help but hope. * ~ Jenny Han,
855:Despair is a free man--hope is a slave. ~ Lucy Maud Montgomery,
856:Did my fingering turn you gay? I hope not. ~ Michael Ian Black,
857:Even in the most wretched life, there’s hope. ~ Michelle Moran,
858:Forgive, as you hope to be forgiven. ~ Charles Haddon Spurgeon,
859:He was as honest as any criminal can hope to be. ~ Holly Black,
860:Hope died as I was led unto my marriage bed. ~ Julia Ward Howe,
861:Hope died hard, and the lie was easier to bear. ~ Kim Harrison,
862:Hope, he joked. Always the last to die. ~ Jos Eduardo Agualusa,
863:Hope is a delicate thing.
A dangerous thing. ~ Ally Carter,
864:Hope is a light diet, but very stimulating. ~ Honore de Balzac,
865:Hope is the consolation of the world. ~ Robert Green Ingersoll,
866:Hope never trickles down. It always springs up. ~ Studs Terkel,
867:Hope walks through the fire. Faith leaps over it. ~ Jim Carrey,
868:Hope was mirage, and none trusted easily to it. ~ Laini Taylor,
869:How slow life is, how violent hope is. ~ Guillaume Apollinaire,
870:I'd give up golf if I didn't have so many sweaters. ~ Bob Hope,
871:If I have to lay an egg for my country, I'll do it. ~ Bob Hope,
872: Give him hope where none should be. ~ Victoria Aveyard,
873:I haven't frequented a nail salon in a long time. ~ Hope Davis,
874:I hope more people decide to become organ donors. ~ Donna Reed,
875:I hope nothing. I fear nothing. I am free. ~ Nikos Kazantzakis,
876:I hope some of your DNA transferred to me. ~ Patricia Arquette,
877:I hope there's a God, I know there's an Elvis. ~ Morgan Matson,
878:I hope to be back in management in the next future ~ Paul Ince,
879:I hope to bring people to God with my songs. ~ Mahalia Jackson,
880:I hope you live a life you're proud of... ~ F Scott Fitzgerald,
881:I just hope and pray I can die with my boots on. ~ Johnny Cash,
882:I love you," he whispered. "I hope you don't mind. ~ Garth Nix,
883:I love you,” he whispered. “I hope you don’t mind. ~ Garth Nix,
884:In all pleasures hope is a considerable part. ~ Samuel Johnson,
885:Is heaven a hope or as real as the earth and sky? ~ Todd Burpo,
886:I think hope is key, in life and in art. ~ Francesca Gregorini,
887:I think she always nursed a small mad hope. ~ Vladimir Nabokov,
888:I’ve ordered already. I hope you don’t mind.” “No, ~ E L James,
889:Liberty is the right and hope of all humanity. ~ George W Bush,
890:My main hope for myself is to be where I am. ~ Woody Harrelson,
891:Outside of Paris, there is no hope for the cultured. ~ Moliere,
892:She may be crazy but at least she isn't you. ~ Donna Lynn Hope,
893:Television is the box they buried entertainment in. ~ Bob Hope,
894:The beatings were a small price to pay for hope. ~ Brent Weeks,
895:The child was slender as fleeting hope. ~ William Peter Blatty,
896:The miserable have no medicine but hope. ~ William Shakespeare,
897:The only recognizable feature of hope is action. ~ Grace Paley,
898:The universe doesn't owe you a sense of hope ~ Richard Dawkins,
899:Was it more?” he asks, his voice tinged with hope. ~ E L James,
900:When I don't feel hurt, I hope they bury me. ~ Bernard Malamud,
901:When there is no vision, there is no hope. ~ George Washington,
902:When you no longer have hope, the fear evaporates. ~ Anonymous,
903:Where there’s life, there’s the hope of change. ~ Timothy Zahn,
904:Who dares nothing, need hope for nothing. ~ Friedrich Schiller,
905:Without hope, what would be the use of going on? ~ Kylie Brant,
906:Yesterday was a memory. Today was a hope. ~ Karen Marie Moning,
907:You pierce my soul. I am half agony, half hope. ~ Mia Sheridan,
908:You will live to fail me many more times, I hope. ~ C T Phipps,
909:Action is hope. There is no hope without action. ~ Ray Bradbury,
910:All it takes is one good person to restore hope. ~ Pope Francis,
911:A man's wisdom is measured by his hope. ~ Florence Earle Coates,
912:And for the first time in a long time, I felt hope. ~ Jay Asher,
913:As Aristotle had written, hope was a waking dream. ~ Sue London,
914:As long as I have laughter, I am not without hope ~ Dean Koontz,
915:As long as you're breathing, there's still hope. ~ Carolee Dean,
916:As long as you write, you'll never be lonely. ~ Donna Lynn Hope,
917:Black does not appear in the rainbow of hope. ~ Norman Hartnell,
918:Do they wish us well?
Or hope to see us fail? ~ Jillian Dodd,
919:For here, I hope, begins our lasting joy. ~ William Shakespeare,
920:Having hope is hard; harder when you get older. ~ Wendell Berry,
921:He hits the ball 130 yards and his jewelry goes 150. ~ Bob Hope,
922:held hope in his heart like a hundred stars. ~ Adriana Trigiani,
923:Hope can turn ugly when it's dashed over and over. ~ Ella James,
924:Hope does not necessarily have to take an object. ~ Gail Godwin,
925:Hope has a good memory, gratitude a bad one. ~ Baltasar Gracian,
926:Hope has often caused the love of gain to ruin men. ~ Sophocles,
927:Hope humbly then; with trembling pinions soar; ~ Alexander Pope,
928:Hope is a crazy thing. It will make you believe. ~ Carrie Jones,
929:hope is a good thing, and good things never die! ~ Stephen King,
930:Hope is bulletproof, truth just hard to hit ~ Christopher Moore,
931:Hope is independent of the apparatus of logic. ~ Norman Cousins,
932:Hope is like yeast, you know, rising under warmth. ~ Leif Enger,
933:Hope is the forward-looking part of memory. ~ Diana Wynne Jones,
934:Hope is the greatest servant of existence! ~ Mehmet Murat ildan,
935:Hope offered, then denied. A particular cruelty. ~ Louise Penny,
936:Hope will only grow in the ground of humility. ~ Edward T Welch,
937:I feel like I'm one of the happiest people I know. ~ Hope Davis,
938:If fortune torments me, hope contents me. ~ William Shakespeare,
939:I hope for nothing; I fear nothing; I am free. ~ Andrea Dworkin,
940:I hope I will have achieved something lasting. ~ Graham Chapman,
941:I hope the Guggenheim plan will be revived. ~ David Rockefeller,
942:I like to work. I enjoy once a year, doing a film. ~ Hope Davis,
943:I've never been a cop nor hope to be a cop, thanks. ~ Ed McBain,
944:Let’s just hope history forgets the snafus. ~ Viet Thanh Nguyen,
945:my feet. Because of you, I can survive. I hope ~ Kristin Hannah,
946:My lab is a place where it matters if I get hurt. ~ Hope Jahren,
947:Nothing can be done without hope and confidence. ~ Helen Keller,
948:Please.” Hope wasn’t going to be able to endure his ~ J S Scott,
949:Poetry is a good medium for revolutionary hope. ~ Susan Griffin,
950:Russia will become beacons of hope for the world. ~ Edgar Cayce,
951:SALLY: Grab what you want and hope for the best. ~ Bijou Hunter,
952:The blues have hope wrapped inside them. ~ Andrea Davis Pinkney,
953:the Boy Scouts from Hades and hope for the best. ~ Chris Colfer,
954:Then I’m glad. I hope you blew his mind.” Beau ~ Megan Erickson,
955:There is do much sttuborn hope in a human heart. ~ Albert Camus,
956:There is so much sttuborn hope in a human heart. ~ Albert Camus,
957:To me, the world sounds warm and hushed. ~ Carrie Hope Fletcher,
958:We women love longest even when all hope is gone. ~ Jane Austen,
959:Where there is a Key, there is yet hope. ~ Catherynne M Valente,
960:You write a lot of books; you hope you get better. ~ Alan Furst,
961:Affliction Z: Abandon Hope Affliction Z Book Two L.T. ~ L T Ryan,
962:And I will hope in your name, for your name is good. ~ Anonymous,
963:another slice of meatloaf and bottle of catsup. ~ Hope Callaghan,
964:Certainty abolishes hope, and robs us of renewal. ~ Neil Postman,
965:Chiropractic is a wonderful means of natural healing! ~ Bob Hope,
966:Don't tempt me, I can resist anything but temptation. ~ Bob Hope,
967:Everything that I write is dedicated to my mother. ~ Hope Jahren,
968:Hope, as usual, proved to be a miserable bitch. ~ Brian Staveley,
969:Hope deferred makes the heart sick” (Prov. 13:12). ~ Henry Cloud,
970:Hope is not found in a way out but a way through. ~ Robert Frost,
971:Hope is the positive mode of awaiting the future. ~ Emil Brunner,
972:Hope is the thing that is left to us, in a bad time. ~ E B White,
973:Hope. It is the only thing stronger than fear. ~ Suzanne Collins,
974:Hope meets you halfway on a bridge called faith. ~ Bryant McGill,
975:Hope travels through, nor quits us when we die. ~ Alexander Pope,
976:Hope was as confusing as [Trecon = 5√TA2(L/12)3]. ~ Shannon Hale,
977:Hope you're pleased with the crumbs she throws you. ~ Kim Carnes,
978:I can't stand to hope unless there's a reason to. ~ Stephen King,
979:I do hope so. That woman has halitosis of the soul. ~ M C Beaton,
980:If our legacy is not entitlement it must be hope. ~ Jodi Picoult,
981:I have a lot of hope for the Constituent Assembly. ~ Evo Morales,
982:I hope that death contains
less than this. ~ Charles Bukowski,
983:I hope there are some audiophiles still out there. ~ Norah Jones,
984:I hope to always be doing some low budget things. ~ Rider Strong,
985:I hope you accidentally drink leukemia at a picnic. ~ Jim Norton,
986:I hope you can find the healing power in grieving. ~ Mitch Albom,
987:I hope you're representing the devil's advocate. ~ Charles Olson,
988:I know that it's comin I just hope that I'm alive for it ~ Drake,
989:I'm a New Yorker, and I rarely get to work at home. ~ Hope Davis,
990:It ain't the despair that gets you, it's the hope. ~ Todd Snider,
991:It flies so high, I swear I heard the organs playing. ~ Bob Hope,
992:It is hope, not despair, that undoes us all. ~ Jennifer Donnelly,
993:It’s difficult to live with both hope and grief. ~ Claire Fuller,
994:It was defiance born of a lack of any hope. ~ Adrian Tchaikovsky,
995:I would hope your beliefs would be your beliefs. ~ Richelle Mead,
996:Let's hope his nerves will run through his veins. ~ John McEnroe,
997:Let the freedom to fail give you the hope to fight. ~ John Piper,
998:Love is an open wound that you hope never heals. ~ Tiffany Reisz,
999:Maybe I just confused hope with self-delusion. ~ Andersen Prunty,
1000:Mysterious power, whence hope ethereal springs! ~ Parley P Pratt,
1001:Never lose Faith. Always have hope. Love for always. ~ J B McGee,
1002:Once we choose hope, everything is possible. ~ Christopher Reeve,
1003:One must not hope to be more than one can be. ~ Nicolas Chamfort,
1004:Only cowards cave. The brave get assassinated. ~ Donna Lynn Hope,
1005:Out of the mountain of despair, a stone of hope. ~ Martin Luther,
1006:Some things you sentence yourself to life for. ~ Donna Lynn Hope,
1007:Take nine strokes off your score. Skip the last hole. ~ Bob Hope,
1008:The child was slender as a fleeting hope. ~ William Peter Blatty,
1009:The practice of love is the procreation of hope. ~ Bryant McGill,
1010:There is hope after despair and many suns after darkness. ~ Rumi,
1011:There's an infinite amount of hope but not for us. ~ Franz Kafka,
1012:The time for hope is gone, and come for fear. ~ Vittorio Alfieri,
1013:The trick is not getting caught in hope and fear. ~ Pema Ch dr n,
1014:Think on Kortirion and be sad—yet is there not hope? ~ Anonymous,
1015:This was freedom. Losing all hope was freedom. ~ Chuck Palahniuk,
1016:Urmi, as you always do, you promised me a new hope. ~ Kavita Kan,
1017:Walk on, walk on with hope in your heart. ~ Oscar Hammerstein II,
1018:We need to keep hope alive and strive to do better. ~ Kofi Annan,
1019:Whatever enlarges hope will also exalt courage. ~ Samuel Johnson,
1020:When the mind wants to hope it refuses to listen. ~ Vadim Zeland,
1021:When we hope, we usually hope for the wrong thing. ~ Dean Koontz,
1022:You can't say no to hope,
Can't say no to happiness! ~ Bj rk,
1023:Ageing is a process of exchanging hope for insight ~ Sheridan Hay,
1024:A life lived in fear is a life half lived. ~ Carrie Hope Fletcher,
1025:America will rise again. And hope will rise again. ~ Barack Obama,
1026:And I hope I'm forgiven for Thug Livin when I die. ~ Tupac Shakur,
1027:a slowly eroding hope in her heart. Travelers ~ Kimberley Freeman,
1028:A waste of life is living every day without hope, ~ A R Ivanovich,
1029:Being broken open by the storm is your only hope. ~ Bryant McGill,
1030:Bigamy is the only crime where two rites make a wrong. ~ Bob Hope,
1031:Despair made the deserts and hope shaped the oasis. ~ Anne Bishop,
1032:Don’t ever give up hope. Sometimes it’s all we have. ~ Maya Banks,
1033:Don't predict disappointment while hope is an option ~ Obert Skye,
1034:Every dawn is born with its own unique hope! ~ Mehmet Murat ildan,
1035:Except heaven is a hope , and eden is a memory . ~ Craig Thompson,
1036:Failure is the only thing I've ever been a success at. ~ Bob Hope,
1037:Fear can hold you prisoner. Hope can set you free. ~ Stephen King,
1038:Folks is what they are and they ain’t how they’re not. ~ K I Hope,
1039:Harsh reality is always better than false hope. ~ Julian Fellowes,
1040:He was as much a victim of hope as I had been. ~ Christina Garner,
1041:Hope, and hopelessness, persist despite the facts. ~ Mason Cooley,
1042:hope by the power of the Holy Spirit. —ROMANS 15:13 ~ Sarah Young,
1043:Hope comes as a surprise, at several levels at once. ~ N T Wright,
1044:Hope has a way of casting shadows on the truth. ~ Shannon L Alder,
1045:Hope implied that trying might lead to success. ~ Johnny B Truant,
1046:Hope is a good breakfast, but it is a bad supper. ~ Francis Bacon,
1047:Hope is an echo, hope ties itself yonder, yonder. ~ Carl Sandburg,
1048:Hope is rooted in the trustworthiness of God. ~ Alister E McGrath,
1049:Hope is what makes the human condition liveable ~ Arthur Kleinman,
1050:Hope, like greed, fuels the engine of capitalism. ~ Ronald Wright,
1051:Hope, this is our story. Let’s write it together. ~ Morgan Parker,
1052:Hope, ye miserable. Ye happy, take heed. ~ Jennifer Michael Hecht,
1053:I am, I hope, never offensive by accident. ~ Christopher Hitchens,
1054:I don't have any first times left... I hope that's OK. ~ Jay Bell,
1055:I had hope in my future. She had a body bag in hers. ~ Kori Bates,
1056:I have hope, because I believe in miracles. ~ Marianne Williamson,
1057:I hope for peace and sanity - it's the same thing. ~ Studs Terkel,
1058:I hope I don’t have an erection, Tengo thought. ~ Haruki Murakami,
1059:I hope that Belief never is made to appear mandatory. ~ E B White,
1060:I just love to make a whole roomful of people laugh. ~ Hope Davis,
1061:In spite of everything life is not without hope. ~ Marilyn Monroe,
1062:It's silly not to hope. It's a sin he thought. ~ Ernest Hemingway,
1063:Love is hope without doubt, hate is fear turned out. ~ John Gorka,
1064:Our most revolutionary political act is to hope ~ James K A Smith,
1065:People are like plants: they grow toward the light. ~ Hope Jahren,
1066:People will say I'm an idealist. I hope so. ~ A Bartlett Giamatti,
1067:Seventy years of ad-lib material, and I am speechless. ~ Bob Hope,
1068:Shall hope prevail where clamorous hate is rife, ~ Sarojini Naidu,
1069:Sometimes, hope is even harder to bear than grief. ~ Claudia Gray,
1070:Sometimes hope is the most powerful medicine of all. ~ K Bromberg,
1071:The absence of hope can rot a society from within. ~ Barack Obama,
1072:The best of what we are lies in what we hope to be ~ A C Grayling,
1073:Then he groaned 'Food', and I knew there was hope. ~ Rick Riordan,
1074:The only way to build hope is throuhgh the Earth. ~ Vandana Shiva,
1075:There is so much stubborn hope in the human heart. ~ Albert Camus,
1076:The saviors of the world, society's last hope. ~ Bertrand Russell,
1077:When there is no hope, there can be no endeavor. ~ Samuel Johnson,
1078:When you have lost hope, you have lost everything ~ Pittacus Lore,
1079:Where then shall hope and fear their objects find? ~ John Ashbery,
1080:work and hope. But never hope more than you work. ~ Beryl Markham,
1081:Ye canna give up hope when that is all ye have. ~ Jennifer Hudson,
1082:Youth is easily deceived because it is quick to hope. ~ Aristotle,
1083:youth is easily deceived because it is quick to hope. ~ Aristotle,
1084:Bursts of hope make despair harder to live with. ~ Bethany Griffin,
1085:Every sign of gratitude is a sign of hope ~ Jeffrey Burton Russell,
1086:Fear is a cruel master, but hope die a hard death. ~ Lalita Tademy,
1087:Hope does not leave without being given permission. ~ Rick Riordan,
1088:...Hope endures and overcomes misfortune and evil. ~ Martin Luther,
1089:Hope for the best," I said. "Prepare for the worst. ~ Rose Christo,
1090:Hope, he learned, was sometimes all a person had ~ Nicholas Sparks,
1091:Hope is born in darkness. Peace is born in trust. ~ Jessica Khoury,
1092:Hope is nature's veil for hiding truth's nakedness. ~ Alfred Nobel,
1093:Hope is the lies we tell ourselves about the future. ~ Brent Weeks,
1094:Hope meets you halfway on a bridge called faith. ~ Bryant H McGill,
1095:Hope roves in a future of fame and wealth. ~ Adelbert von Chamisso,
1096:hope springs eternal, even in the heart of a fat girl. ~ Meg Cabot,
1097:Hope, the best comfort of our imperfect condition, ~ Edward Gibbon,
1098:Hope, the best comfort of our imperfect condition. ~ Edward Gibbon,
1099:Hope was such a gift and a curse all rolled into one. ~ Maya Banks,
1100:hope was too heavy. It’s easier to carry nothing. ~ Susan Bernhard,
1101:i am bent and brooken but i hope into a better shape ~ Kami Garcia,
1102:I cannot be an optimist but I am a prisoner of hope. ~ Cornel West,
1103:I do hope the things I've forgotten don't matter. ~ Mary E Pearson,
1104:If you lose all hope, you can always find it again. ~ Richard Ford,
1105:I hope for nothing. I fear nothing. I am free. ~ Nikos Kazantzakis,
1106:I hope gay marriage will be legal in every state. ~ Mark Consuelos,
1107:I hope I was a good example of women's tennis. ~ Victoria Azarenka,
1108:I hope my child will be a good Catholic like me. ~ Madonna Ciccone,
1109:I hope we'll get lucky enough to grow old together. ~ Paula McLain,
1110:It is human nature, to give in hope of getting. ~ Jacqueline Carey,
1111:I travel all the time, and I have two small children. ~ Hope Davis,
1112:Like the man said, a little hope never hurt anybody ~ Stephen King,
1113:Lovers don't leave if there's any hope at all. ~ Andrew Sean Greer,
1114:My hope is to never act again and just do press. ~ Jesse Eisenberg,
1115:Never give up hope, because miracles do happen.” Then ~ John Glatt,
1116:Never give up! If you're breathing, there's hope! ~ Gena Showalter,
1117:New Year’s most glorious light is sweet hope! ~ Mehmet Murat ildan,
1118:No change, no pause, no hope! Yet I endure. ~ Percy Bysshe Shelley,
1119:offering, and hope all the while that he would not ~ Dean F Wilson,
1120:Our ancestors are an ever widening circle of hope. ~ Toni Morrison,
1121:Our failures don't forfeit God's faithfulness. ~ Alisa Hope Wagner,
1122:Poetry -- even bad poetry -- may be our final hope. ~ Edward Abbey,
1123:Survival my only hope. Success my only revenge ~ Patricia Cornwell,
1124:The best you can hope for is a great collaborator. ~ Lauren Graham,
1125:The faith that I love the best, says God, is hope. ~ Charles Peguy,
1126:Then he groaned, "Food," and I knew there was hope. ~ Rick Riordan,
1127:Ultimate hope constitutes the anchor of the soul. ~ Neal A Maxwell,
1128:What you hope, you will eventually believe. ~ Neale Donald Walsch,
1129:When hope is all around you, it's hard to be down! ~ Emilie Barnes,
1130:Without hope,” he had said, “the rest is impossible. ~ Mary Daheim,
1131:You can't be in my world...You live in this one. ~ Donna Lynn Hope,
1132:You must use that hope an' faith to help you get well. ~ Zane Grey,
1133:A hope fulfilled is already half a disappointment. ~ Michael Chabon,
1134:And maybe, just maybe, there is hope, after all. ~ Kirthi Jayakumar,
1135:As long as you have hope, everything can get better. ~ Chris Colfer,
1136:Broken heart will turn into a stronger one within hope. ~ Toba Beta,
1137:Did the very first flowers make the dinosaurs sneeze? ~ Hope Jahren,
1138:Don't give up. Don't lose hope. Don't sell out. ~ Christopher Reeve,
1139:Dum Spiro Spero. While I breathe, I hope       THE ~ Karpov Kinrade,
1140:Every day is a new day to hope, dream and try again. ~ Heather Wolf,
1141:Fear cannot be without hope nor hope without fear. ~ Baruch Spinoza,
1142:From hopelessness within the mind rises hope itself ~ Nilesh Rathod,
1143:From the loins of Morrighan,
Hope will be born. ~ Mary E Pearson,
1144:God knows without hope, very few could survive. ~ Suzanne Brockmann,
1145:He came back full of life and hope and determination. ~ Bram Stoker,
1146:Hope and carbohydrates were a powerful combination. ~ Thea Harrison,
1147:Hope—for such a simple word its meaning is profound. ~ Sejal Badani,
1148:Hope for the best. Expect the worst. Plan for both. ~ Joanna Bourne,
1149:Hope has two lovely daughters, anger and courage. ~ Saint Augustine,
1150:Hope If it were not for hope, the heart would break. ~ A C Grayling,
1151:Hope is a lover's staff; walk hence with that ~ William Shakespeare,
1152:Hope is an essential constituent of human life. ~ Benjamin Franklin,
1153:Hope is a rickety craft to trust one’s self to. I ~ Fridtjof Nansen,
1154:Hope is stronger than fear. It is stronger than hate. ~ Sabaa Tahir,
1155:Hope is the food of the foolish. Eat up, kiddos. ~ Amy Rose Capetta,
1156:Hope is the most treacherous of all human fancies. ~ James F Cooper,
1157:Hope is the true magic - its the spark and draw. ~ Kerri Maniscalco,
1158:I believe the leader's ultimate job is to spread hope. ~ Bob Galvin,
1159:I can endure my own despair, but not another's hope ~ William Walsh,
1160:I can only hope he's an Aries and not a Scorpio. ~ Candace Bushnell,
1161:If the skies fall, one may hope to catch larks. ~ Francois Rabelais,
1162:If the skies fall, one may hope to catch larks. ~ Fran ois Rabelais,
1163:If we don't go mad once in a while, there's no hope. ~ Rachel Joyce,
1164:I hope my own children never have to fight a war. ~ George H W Bush,
1165:I hope the exit is joyful and i hope never to return. ~ Frida Kahlo,
1166:I hope there are others also who don't mind trees. ~ Norman Maclean,
1167:I hope to be a good role model for my daughters. ~ Edwidge Danticat,
1168:I hope to be scaring children for the rest of my life. ~ Tom Felton,
1169:I hope to do with words what dancers do with limbs. ~ Upile Chisala,
1170:Isn't it fun to go out on the course and lie in the sun? ~ Bob Hope,
1171:It's the future, love, it's always changing. ~ Carrie Hope Fletcher,
1172:I wonder if we will become okay again. I hope for it. ~ Nina LaCour,
1173:Love could be a last hope and a star to steer by. ~ Cassandra Clare,
1174:Man is a victim of dope in the incurable form of hope. ~ Ogden Nash,
1175:Man must use what he has, not hope for what is not. ~ G I Gurdjieff,
1176:One day I hope to say something that stays with you. ~ Ren e Ahdieh,
1177:The miserable have no other medicine, but only hope ~ Shannon Mayer,
1178:The only chance of life lies in giving up all hope of it. ~ Sun Tzu,
1179:They'll always be an England, even if it's in Hollywood. ~ Bob Hope,
1180:Timing is the essence of life, and definitely of comedy. ~ Bob Hope,
1181:We have put our hope in the living God. 1 Timothy 4:10 ~ Beth Moore,
1182:what wind blows you here? nit an ill wind, I hope ~ Charles Dickens,
1183:When there’s no further hope, men always look up. ~ Louis Zamperini,
1184:Wherever people are praying, there’s always hope. ~ Karen Kingsbury,
1185:Which do you think is more patient, an idea or a hope? ~ Max Porter,
1186:While the sick man has life, there is hope. ~ Marcus Tullius Cicero,
1187:With a happy chirp, hope found a perch in her soul. ~ Melissa Pearl,
1188:You'd be surprised at how powerful hope can be. ~ Shannon Messenger,
1189:Anything that offers hope has the potential to heal. ~ Bernie Siegel,
1190:A prime function of a leader is to keep hope alive. ~ John W Gardner,
1191:Completion is a goal, but we hope it is never the end. ~ Sarah Lewis,
1192:Darkness does not leave up as easily as we would hope. ~ Kami Garcia,
1193:Darkness does not leave us easily as we would hope. ~ Margaret Stohl,
1194:For a woman who has hope, logic is the flimsiest foe. ~ Sarah Hepola,
1195:God is the brave man's hope, and not the coward's excuse. ~ Plutarch,
1196:Good preparation is better then hope for a miracle. ~ Sunday Adelaja,
1197:greatest hope. Last night it had been my father who’d ~ Alice Sebold,
1198:He was never without misery, and never without hope. ~ Joseph Heller,
1199:Hope has never trickled down, it has always sprung up. ~ Naomi Klein,
1200:Hope in this world bleeds out of the barrel of a gun. ~ Tahereh Mafi,
1201:Hope is all that keeps us going sometimes, biscuit ~ Cassandra Clare,
1202:hope is just another phase you’ll grow out of. Who ~ Chuck Palahniuk,
1203:Hope is the most powerful force in the universe. ~ William H McRaven,
1204:Hope is the second soul of the unhappy. ~ Johann Wolfgang von Goethe,
1205:Hope itself wasn’t necessarily kind. Or a good thing. ~ Louise Penny,
1206:Hope remains the highest reality, the age-old power. ~ Ronald Reagan,
1207:I always leave a relationship with a sense of hope. ~ Drew Barrymore,
1208:I am not an optimist, but a great believer of hope. ~ Nelson Mandela,
1209:I bring to a role everything I am, was and hope to be. ~ Clark Gable,
1210:If I'm a shining star, let's hope I don't blow up. ~ Neal Shusterman,
1211:If you can give a nation hope you can ride them too. ~ M F Moonzajer,
1212:I have found it always better to hope than despair ~ Cassandra Clare,
1213:I hear the fear and hope fighting in my voice. ~ Katherine Applegate,
1214:I hope people don't get tired of looking at me. ~ Ana Beatriz Barros,
1215:I hope we don’t get in no more Hoovervilles,’’ said ~ John Steinbeck,
1216:I hope when I'm dead I'll be considered an icon, though. ~ Lady Gaga,
1217:I hope you realize, in a democracy, laughter is assent. ~ Al Franken,
1218:I just hope I'm remembered as a good blues musician. ~ Johnny Winter,
1219:I love to go to Washington - if only to be near my money. ~ Bob Hope,
1220:I may be in timeout forever. But I hope not to be. ~ Lance Armstrong,
1221:I'm learning not to hope for what I can't control... ~ Leila Meacham,
1222:I'm pro-choice. But I hope that choice will be life. ~ Rush Limbaugh,
1223:I’m trying not to let the hope shine out of my chest. ~ Karina Halle,
1224:I think there is hope for you yet, Will Herondale. ~ Cassandra Clare,
1225:It is a vain hope to make people happy by politics. ~ Thomas Carlyle,
1226:It’s like being beaten – but with hope instead of fists. ~ C G Drews,
1227:Lei era speranza… She was hope. La mia luce… my light. ~ Tillie Cole,
1228:loss of hope and courage can have a deadly effect. ~ Viktor E Frankl,
1229:My hope for the future is that we learn wisdom again. ~ Jane Goodall,
1230:Never give up, Son. There is always reason to hope. ~ Karpov Kinrade,
1231:People's hearts break because they once cared ~ Carrie Hope Fletcher,
1232:Please don’t let me hope, dear God. Please don’t. I ~ Dorothy Parker,
1233:Possibility is the oxygen upon which hope thrives. ~ Paul Rogat Loeb,
1234:Such partings break the heart they fondly hope to heal. ~ Lord Byron,
1235:The kind of lawyer you hope the other fellow has. ~ Raymond Chandler,
1236:The less we deserve good fortune, the more we hope for it. ~ Moliere,
1237:The white moth of hope fluttered before her face. ~ Cornell Woolrich,
1238:This is Christmas – the season of perpetual hope. ~ Catherine O Hara,
1239:We had a very successful trip to Russia. We made it back. ~ Bob Hope,
1240:We hope for the future, then we reach for the past. ~ Geri Halliwell,
1241:When would insight, knowledge, hope, and beauty meld? ~ Larry Kramer,
1242:With a low bow, she is gone in a haze of roses and hope ~ Libba Bray,
1243:Without science, there would be no such hope. ~ Kay Redfield Jamison,
1244:Work without hope draws nectar in a sieve, ~ Samuel Taylor Coleridge,
1245:YOU CAN ONLY DO ONE THING AT A TIME SO CONCENTRATE ON IT. ~ Bob Hope,
1246:You never get tired unless you stop and take time for it. ~ Bob Hope,
1247:You too shall know, what it is to love without hope! ~ Matthew Lewis,
1248:Abandon Hope All Ye Who Enter...No Women's Bathroom ~ Katsuhiro Otomo,
1249:Apparently, hope is for hipsters because hope failed me. ~ Penny Reid,
1250:A single thread of hope is still a very powerful thing. ~ Beth K Vogt,
1251:As long as we can still draw breath, there’s hope, ~ Brian D Anderson,
1252:Because hope springs eternal. And you just never know. ~ Sarina Bowen,
1253:Each day we go to our work in the hope of discovering. ~ Nikola Tesla,
1254:Everyone has to build anew his sky of hope and peace. ~ Kakuz Okakura,
1255:Hearts rebuilt from hope resurrect dreams killed by hate. ~ Aberjhani,
1256:He took on your face in the hope that you would see his. ~ Max Lucado,
1257:Hope fills the holes of my frustration in my heart. ~ Emanuel Cleaver,
1258:Hope I lived up to my reputation for being slick. ~ William J Clinton,
1259:Hope is all that keeps us going sometimes, biscuit. ~ Cassandra Clare,
1260:Hope is the best and the worst thing at the same time. ~ Pawan Mishra,
1261:Hopelessness can be defeated only by a new hope! ~ Mehmet Murat ildan,
1262:Hope was all that stood between them and death. ~ Nathaniel Philbrick,
1263:hope you can wear her down before you both die of old age, ~ K M Shea,
1264:I'd always taken my hope from mauma and she was gone. ~ Sue Monk Kidd,
1265:If today brings no hope we should plan for tomorrow. ~ Colin Falconer,
1266:if you keep hope alive, it will keep you alive.” He ~ Cassandra Clare,
1267:I hope Donald Trump will be a successful president. ~ Hillary Clinton,
1268:I hope for nothing
I fear nothing
I am free ~ Nikos Kazantzakis,
1269:I hope I didn't bore you too much with my life story. ~ Elvis Presley,
1270:i hope i die warmed by the life that i tried to live ~ Nikki Giovanni,
1271:I hope I shall have ambition until the day I die. ~ Clare Boothe Luce,
1272:I hope others take as much pride in the sport as I do. ~ Johnny Damon,
1273:I hope to continue writing. I hope to continue teaching. ~ Jenna Bush,
1274:I'm from Los Angeles... I don't trust any air I can't see. ~ Bob Hope,
1275:In an election, one needs both hope and audacity. ~ Francois Hollande,
1276:Rest in God, my soul. He is the source of my hope ~ Sara Poole,
1277:It's not just about hope and ideas. It's about action. ~ Shirin Ebadi,
1278:Love meant hope. Without love, life held no promise. ~ Christie Craig,
1279:Minds that are ill at ease are agitated by both hope and fear. ~ Ovid,
1280:Nothing is hopeless. We must hope for everything. ~ Madeleine L Engle,
1281:Nothing is hopeless; we must hope for everything. ~ Madeleine L Engle,
1282:Nothing shocks me anymore...except pure intentions. ~ Donna Lynn Hope,
1283:Only those who still have hope can benefit from tears. ~ Alan Russell,
1284:Optimism is inevitably the last hope of the defeated ~ Albert Meltzer,
1285:People hope to touch the sky. I dream of kissing it. ~ Krista Ritchie,
1286:Resurrection is a belief and hope in restoring this world. ~ Rob Bell,
1287:Salvation never will come through hope of reward. ~ Swami Vivekananda,
1288:Sometimes you grow to love the shadow that follows. ~ Donna Lynn Hope,
1289:The one thing that I cannot do without each day is hope. ~ Max Lucado,
1290:they were consistently ill served by this nostalgia. We ~ Hope Jahren,
1291:We all flee in hope of finding some ground of security ~ M T Anderson,
1292:We have no hope if we cannot prove uncle cynic wrong. ~ Chetan Bhagat,
1293:When we cannot hope to win, it is an advantage to yield. ~ Quintilian,
1294:Where there's life there's hope, and need of vittles. ~ J R R Tolkien,
1295:Without hope, love dies and parts of you wither. ~ Laurell K Hamilton,
1296:Write me of hope and love, and hearts that endured. ~ Emily Dickinson,
1297:You may want the alpha, but the alpha has his pick. ~ Donna Lynn Hope,
1298:You're mine. My obsession. My dreams. My hope. My heart. ~ Katy Evans,
1299:And what more could a man hope for but to conquer death? ~ Brent Weeks,
1300:Belief and hope, it seemed were not the same thing,.... ~ Eileen Wilks,
1301:Beware how you take hope from another human being. ~ Max Allan Collins,
1302:Doing stuff never feels as good as you hope it will feel. ~ John Green,
1303:Don't set yourself on fire to keep others warm. ~ Carrie Hope Fletcher,
1304:Everything that is done in this world is done by hope. ~ Martin Luther,
1305:Faith, hope, and love are some good things He gave us; ~ Alan Jackson,
1306:faith, hope,  and love. But the greatest of these is love. ~ Anonymous,
1307:God promises to make the vale of trouble a door of hope ~ Jill Briscoe,
1308:He did not hope that God heard his prayers; he knew it. ~ Eric Metaxas,
1309:He has given us all the gift of spontaneity—and hope. ~ Gloria Steinem,
1310:He who has lost all hope has also lost all fear; ~ Arthur Schopenhauer,
1311:Hope has power only when married to personal action. ~ Bill Willingham,
1312:Hope is like a hairball trembling from its birth. ~ Christina Rossetti,
1313:Hope is love's happiness, but not its life. ~ Letitia Elizabeth Landon,
1314:Hope pulls the heart of tomorrow into the body of today. ~ Sri Chinmoy,
1315:hope that was a joke. This is Camp     .” He made ~ Rick Riordan,
1316:Hope, the great deceiver, seduced her that morning. ~ Rabih Alameddine,
1317:Hope-to cherish a desire with expectation of fulfillment. ~ Joan Bauer,
1318:How far would you go to keep the hope of love alive? ~ Nicholas Sparks,
1319:If you think golf is relaxing, you're not playing it right. ~ Bob Hope,
1320:I gave them hope, and so turned away their eyes from death ~ Aeschylus,
1321:I hope being gay isn't the most interesting thing about me. ~ Jason Wu,
1322:I hope I don't get a roundhouse kick from Chuck Norris. ~ Chuck Norris,
1323:I hope that in victory we are more grateful than proud. ~ David Brooks,
1324:I hope that one day you will think of me as your friend. ~ Mitch Albom,
1325:I hope there's some kind of morality in all my work. ~ Martin McDonagh,
1326:I hope you fall down with your hands in your pockets. ~ Lani Lynn Vale,
1327:I hope you survive this, Phoebe. Serena really likes you. ~ Lexi Blake,
1328:I hope you told him you were bitten by a gay spider. ~ Cassandra Clare,
1329:I'm not afraid of spiders; I've had worse in my bed. ~ Donna Lynn Hope,
1330:I'm usually called upon to play the dreary suicidal girl. ~ Hope Davis,
1331:It is the death of hope that comes as the greatest relief ~ Jojo Moyes,
1332:Many men hope that by saying a thing they can make it so, ~ Robin Hobb,
1333:My folks were English . . . we were too poor to be British. ~ Bob Hope,
1334:My hope is to see Tom Cruise jumping on my couch. ~ Cristina Saralegui,
1335:of God’s promise that disappointment will lead to hope. ~ Sheila Walsh,
1336:Reserving judgments is a matter of infinite hope. ~ F Scott Fitzgerald,
1337:Right there— the hope of bacon is a reason to love life. ~ Deb Caletti,
1338:Sin dies in us when we stay alive in Jesus Christ. ~ Alisa Hope Wagner,
1339:So I can bore my eyes into her soul and hope she feels me. ~ Anonymous,
1340:staff or anyone else—you. So I hope whatever information ~ Julie James,
1341:Success is as dangerous as failure. Hope is as hollow as fear. ~ Laozi,
1342:Surrender is the only path to supernatural living. ~ Alisa Hope Wagner,
1343:That's life. The older you get, the tougher it is to score. ~ Bob Hope,
1344:The child is both a hope and a promise for mankind. ~ Maria Montessori,
1345:The leader’s role is to describe reality, and give hope. ~ Tim Sanders,
1346:There is little hope of equity where rebellion reigns. ~ Philip Sidney,
1347:To act as though we have hope is to keep hope alive ~ Greg Van Eekhout,
1348:To act as though we have hope is to keep hope alive ~ Greg van Eekhout,
1349:Torture is not torture when there's any hope of relief. ~ Tahereh Mafi,
1350:Torture is not torture when there’s any hope of relief. ~ Tahereh Mafi,
1351:Up to this moment she had formed no future hope. At ~ Anthony Trollope,
1352:What can I know? What ought I to do? What may I hope? ~ Immanuel Kant,
1353:Where there is no vision, there is no hope. ~ George Washington Carver,
1354:You keep shooting. You hope it goes in, and you smile. ~ Teemu Selanne,
1355:You know, you fucked me for years without ever touching me. ~ K I Hope,
1356:A chance of hope is no pacifier against a sure tragedy. ~ Donald Miller,
1357:A child is still one more hope Even in this careworn world. ~ J A Jance,
1358:A little hope, even hopeless hope, never hurt anybody. ~ John Steinbeck,
1359:A second marriage is a triumph of hope over experience ~ Samuel Johnson,
1360:As long as you have breath in your body, there’s hope. ~ Janice Cantore,
1361:A sudden joyful hope sprang into Mart’s mind. ~ Elizabeth George Speare,
1362:Cross my heart, and hope to die. Bake a demon in a pie. ~ Pippa DaCosta,
1363:Death is the greatest evil, because it cuts off hope. ~ William Hazlitt,
1364:defiant, and her words have rough, girlish hope. The ~ Kathleen Glasgow,
1365:Despondency is ingratitude; hope is God's worship. ~ Henry Ward Beecher,
1366:Do the best you can with yourself and hope for the best. ~ Loretta Lynn,
1367:Dum Spiro, spero- As long as I breathe, I hope. ~ Marcus Tullius Cicero,
1368:Fake hope would only serve up more disappointment later. ~ Brenda Novak,
1369:For hope is always born at the same time as love. ~ Miguel de Cervantes,
1370:Garrett Cole. “I hope that helped clear some things up. ~ RoAnna Sylver,
1371:He was my havoc, my harmony, my only chance at hope. I ~ Pepper Winters,
1372:Hope and perseverance—that’s what I learned from books. ~ Tiffany Reisz,
1373:Hope can be the cruelest thing. But it was all she had. ~ Robert Dunbar,
1374:Hope can still exist even when rescue is impossible. ~ Sherwin B Nuland,
1375:Hope has as many lives as a cat or a king. ~ Henry Wadsworth Longfellow,
1376:Hope is a delusion; no hand can grasp a wave or a shadow. ~ Victor Hugo,
1377:Hope is the last thing that dies in man. ~ Francois de La Rochefoucauld,
1378:Hope itself is a pain, while it is overmatched by fear. ~ Philip Sidney,
1379:Hope was such a painful thing, far more painful than rage. ~ Kate Quinn,
1380:Hope wears a strange raincoat
and straps a gun inside. ~ Mary Ruefle,
1381:How disappointment tracks the steps of hope. ~ Letitia Elizabeth Landon,
1382:I am prepared for the worst, but hope for the best. ~ Benjamin Disraeli,
1383:I cannot lose the one thing that keeps me alive : hope - ~ Paulo Coelho,
1384:If they liked you, they didn't applaud -- they let you live. ~ Bob Hope,
1385:If you hang with 9 broke people, you'll be the 10th. ~ John Hope Bryant,
1386:I have been bent and broken, but—I hope—into better shape. ~ Jamie Beck,
1387:I have performed for 12 presidents and entertained only six. ~ Bob Hope,
1388:I hope I'm becoming more eccentric. More room in the brain. ~ Tom Waits,
1389:I hope people don't think I'm crazy, because I'm not. ~ Macaulay Culkin,
1390:I hope the fans will take up meditation instead of drugs. ~ Ringo Starr,
1391:I hope you never hate anything longer than you need to. ~ Iain S Thomas,
1392:I'm not at a point in my life when I'm analyzing too much. ~ Hope Davis,
1393:Intention is for achievers. Hope is for the hopeless. ~ Robert Kiyosaki,
1394:I seat myself at the typewriter and hope, and lurk. ~ Mignon G Eberhart,
1395:I serve for the love of God and in Him have all my hope. ~ Michelangelo,
1396:Isn't hope an incredible, a wonderfully demented thing? ~ Lauren Bacall,
1397:It is not at all foolish to hope for miracles, ~ Alexander McCall Smith,
1398:It is only for those without hope that hope is given. ~ Walter Benjamin,
1399:Love forgets wrongs so that there is hope for the future. ~ John Bevere,
1400:Man has become our greatest hazard, and our only hope. ~ John Steinbeck,
1401:Obama better hope a kicked ass is covered by Obamacare. ~ Dennis Miller,
1402:Only those who still have hope can benefit from tears. ~ Nathanael West,
1403:Refusal to hope is nothing more than a decision to die. ~ Bernie Siegel,
1404:Reserving judgements is a matter of infinite hope. ~ F Scott Fitzgerald,
1405:Revolution is our obligation: our hope of evolution. ~ Ursula K Le Guin,
1406:Rumi: “Where there is ruin, there is hope for a treasure. ~ Anne Lamott,
1407:Science could not explain the power of love or hope. ~ Kerri Maniscalco,
1408:Sometimes you have to know when to let hope go. ~ Jennifer L Armentrout,
1409:The elderly become invisible sooner than we would hope. ~ Nadia Hashimi,
1410:...the history of all love is writ with one pen. ~ William Hope Hodgson,
1411:The only hope [of science] ... is in genuine induction. ~ Francis Bacon,
1412:There is always hope, as long as the canvases are empty. ~ Gustav Klimt,
1413:There is hope, even when your brain tells you there isn't. ~ John Green,
1414:To be Negro in America is to hope against hope. ~ Martin Luther King Jr,
1415:To the sick, while there is life there is hope. ~ Marcus Tullius Cicero,
1416:We did not hope for the same things, but we all hoped ~ Stephenie Meyer,
1417:Well, we all gotta die. You jest gotta hope you die good. ~ Moira Young,
1418:What hope is there for innocence if it is not recognized? ~ Simone Weil,
1419:Write a little every day, without hope, without despair. ~ Isak Dinesen,
1420:Write a little every day, without hope, without despair. ~ Karen Blixen,
1421:You don't build a family by tearing down another one. ~ Donna Lynn Hope,
1422:You know what a fan letter is - it's just an inky raspberry. ~ Bob Hope,
1423:You should always trust a man...just as far as you must. ~ Anthony Hope,
1424:You will not find love where you wish or where you hope. ~ Rick Riordan,
1425:And builds to hope her altars of despair, ~ Sri Aurobindo, Savitri, 4:3,
1426:And there it was, pushing up through all the worries: hope. ~ Kiera Cass,
1427:Because if a woman's heart was free a man might have hope. ~ Bram Stoker,
1428:But hope will make thee young, for Hope and Youth ~ Percy Bysshe Shelley,
1429:Can I be your only hope? Because your the only hope for me. ~ Gerard Way,
1430:Desire and hope will push us on toward the future. ~ Michel de Montaigne,
1431:Doubt follows white-winged hope with trembling steps. ~ Honore de Balzac,
1432:Dying is to be avoided because it can ruin your whole career. ~ Bob Hope,
1433:From small foundations of hope, empires can be built. ~ Peter F Hamilton,
1434:Here's to another year and let's hope it's above ground. ~ Carol Shields,
1435:He told himself: Hope is a gateway drug, don't do it. ~ Colson Whitehead,
1436:Hope is an act of desperate defiance against monstrous odds. ~ Ivo Andri,
1437:Hope is the most important four-letter word in the language. ~ Ed Markey,
1438:Hope is the only good thing that disillusion respects. ~ Luc de Clapiers,
1439:Hope is treacherous, but how can you live without it? ~ Elizabeth E Wein,
1440:Hope means hoping when everything seems hopeless. ~ Gilbert K Chesterton,
1441:Hope was a beacon but it also had the strength of a bully. ~ Deb Caletti,
1442:Hope was an arrow that never ceased piercing his heart. ~ Kiersten White,
1443:Hope was an elevator right now, broken from its cables. ~ Kristin Hannah,
1444:I find hope is best abandoned early,’ muttered Temple. ~ Joe Abercrombie,
1445:I found I could extinguish all human hope from my soul. ~ Arthur Rimbaud,
1446:I hope it never becomes normal to feel scrutinized. ~ Scarlett Johansson,
1447:I hope we get a decision shortly - I will be dead soon. ~ Stuart Pearce,
1448:I hope you grow up to be as good a mother as your father ~ Robert Rankin,
1449:In a world gone mad, America is still the last best hope. ~ Daniel Silva,
1450:In this service I hope to live; in it I wish to die! ~ David Livingstone,
1451:I tend to be pessimistic. I want to believe in hope. ~ Bruce Springsteen,
1452:I think hope is just about the best thing a person can have ~ Joan Bauer,
1453:I too hope in this short reign to be a man of peace. ~ Pope Benedict XVI,
1454:I wonder if pain comes from surrendering or resisting? ~ Donna Lynn Hope,
1455:L’chaim. Where there is life, my friends, there is hope. ~ Kathryn Craft,
1456:Love's arms were wreathed about the neck of Hope, ~ Alfred Lord Tennyson,
1457:Only by chancing the ridiculous, can I hope for the sublime. ~ Jay DeFeo,
1458:Reserving judgments is a matter of infinite hope. I ~ F Scott Fitzgerald,
1459:She was a surprise, and let's face it, few people are. ~ Donna Lynn Hope,
1460:Sure Vietnam is a dirty war. I've never heard of a clean one. ~ Bob Hope,
1461:the failure of hope has a name: it is called suffering. ~ Steven Erikson,
1462:The possibility of transformation is the essence of hope. ~ John Ortberg,
1463:There's no hope for a family that quarrels all the time. ~ Robert Morgan,
1464:Things we not hope for often come to pass than things we wish. ~ Plautus,
1465:Titleist has offered me a big contract not to play its balls. ~ Bob Hope,
1466:We did not hope for the same things, but we all hoped. ~ Stephenie Meyer,
1467:We haven't lost everything, if we haven't lost our hope. ~ Cecelia Ahern,
1468:We haven’t lost everything, if we haven’t lost our hope. ~ Cecelia Ahern,
1469:Where love could walk with banish'd Hope no more. ~ Alfred Lord Tennyson,
1470:Where there's cake, there's hope. And there's always cake. ~ Dean Koontz,
1471:Where there’s life, there’s hope, right? We’re blessed. ~ Tilly Bagshawe,
1472:Wishes are false. Hope is true. Hope makes its own magic. ~ Laini Taylor,
1473:Ye canna give up hope when that is all ye have. ~ Jennifer Hudson Taylor,
1474:You’re my hope, Ivy, my beacon home on the darkest night. ~ Nalini Singh,
1475:All that I am, or hope to be, I owe to my angel mother. ~ Abraham Lincoln,
1476:All those maybes are just hope looking for a place to land. ~ Deb Caletti,
1477:Anoshe brought solace. And hope. And the strength to let go. ~ V E Schwab,
1478:As Aragorn said at Helm's Deep, "There is always hope." ~ Viggo Mortensen,
1479:Because hope comes from in you, and wishes are just magic. ~ Laini Taylor,
1480:But the boy knew that monsters didn’t die as easily as hope. ~ Lee Thomas,
1481:discovery and mischief are two sides of the very same coin. ~ Hope Jahren,
1482:Don't hope. Hope is for people who aren't prepared. ~ Kareem Abdul Jabbar,
1483:Don’t hope. Hope is for people who aren’t prepared. ~ Kareem Abdul Jabbar,
1484:For the first time, you can actually see the losers turn green ~ Bob Hope,
1485:Have courage. We still have our clan. There is always hope. ~ Erin Hunter,
1486:Hope doesn't need to come tomorrow, it can come right now. ~ Marilyn Grey,
1487:hope felt like a borrowed sweater that didn’t quite fit. ~ Kristin Hannah,
1488:Hope is born of participation in hopeful solutions. ~ Marianne Williamson,
1489:I always hope to be a better person tomorrow than today. ~ Mahershala Ali,
1490:I can undertake and persevere even without hope of success. ~ Jules Verne,
1491:If an idea does not appear bizarre, there is no hope for it. ~ Niels Bohr,
1492:I hope that memory is valued - that we do not lose memory. ~ Studs Terkel,
1493:I hope there are days when you fall in love with being alive. ~ Anonymous,
1494:I hope to be involved in a successful movie script. ~ Kareem Abdul Jabbar,
1495:I hope we will be able to have a happy family ourselves. ~ Kate Middleton,
1496:I hope women who wear my perfume will have men all over them. ~ Reem Acra,
1497:I hope you love whenever you’re given the chance to love. ~ Iain S Thomas,
1498:I hope you slip in a puddle of AIDS and crack your head open ~ Jim Norton,
1499:I just hope I can live long enough to see the fame. ~ Robert Mapplethorpe,
1500:I like a President who tells jokes instead of appointing them. ~ Bob Hope,

IN CHAPTERS [300/1888]



  635 Integral Yoga
  549 Poetry
  138 Fiction
  113 Occultism
  103 Christianity
   97 Philosophy
   54 Mysticism
   48 Psychology
   44 Yoga
   26 Science
   18 Islam
   16 Mythology
   13 Sufism
   12 Integral Theory
   11 Philsophy
   10 Hinduism
   10 Education
   6 Cybernetics
   5 Baha i Faith
   2 Theosophy
   2 Buddhism
   1 Thelema
   1 Alchemy


  382 The Mother
  309 Sri Aurobindo
  240 Satprem
  119 William Wordsworth
   95 Nolini Kanta Gupta
   77 H P Lovecraft
   72 Percy Bysshe Shelley
   55 Aleister Crowley
   45 Robert Browning
   45 Carl Jung
   42 Pierre Teilhard de Chardin
   32 James George Frazer
   30 Sri Ramakrishna
   30 Saint Augustine of Hippo
   27 Friedrich Nietzsche
   24 Rabindranath Tagore
   24 John Keats
   24 Friedrich Schiller
   24 Edgar Allan Poe
   22 William Butler Yeats
   18 Muhammad
   18 Johann Wolfgang von Goethe
   15 Walt Whitman
   15 Anonymous
   15 A B Purani
   14 Saint John of Climacus
   13 Jorge Luis Borges
   13 Aldous Huxley
   12 Swami Vivekananda
   12 Plotinus
   12 Ovid
   11 Ralph Waldo Emerson
   11 Plato
   11 Nirodbaran
   11 Kabir
   9 Saint Teresa of Avila
   7 George Van Vrekhem
   6 Sri Ramana Maharshi
   6 Norbert Wiener
   6 Jalaluddin Rumi
   5 Rudolf Steiner
   5 Rainer Maria Rilke
   5 Jordan Peterson
   5 Baha u llah
   4 Vyasa
   4 Swami Krishnananda
   4 Lucretius
   4 Li Bai
   4 Joseph Campbell
   4 Henry David Thoreau
   3 Saint Francis of Assisi
   3 Patanjali
   3 Lewis Carroll
   3 Ibn Arabi
   3 Hafiz
   2 Thubten Chodron
   2 Saint John of the Cross
   2 Jetsun Milarepa
   2 H. P. Lovecraft
   2 Genpo Roshi
   2 Farid ud-Din Attar
   2 Al-Ghazali
   2 Alfred Tennyson


  119 Wordsworth - Poems
   77 Lovecraft - Poems
   72 Shelley - Poems
   45 Browning - Poems
   43 Magick Without Tears
   42 Savitri
   32 The Golden Bough
   29 The Gospel of Sri Ramakrishna
   28 The Synthesis Of Yoga
   27 Letters On Yoga IV
   27 Agenda Vol 10
   25 Essays In Philosophy And Yoga
   24 The Life Divine
   24 Tagore - Poems
   24 Schiller - Poems
   24 Record of Yoga
   24 Keats - Poems
   23 Poe - Poems
   22 Yeats - Poems
   22 Agenda Vol 08
   22 Agenda Vol 01
   21 Thus Spoke Zarathustra
   21 Questions And Answers 1957-1958
   21 Questions And Answers 1956
   20 Prayers And Meditations
   20 Collected Poems
   20 City of God
   19 The Future of Man
   19 The Bible
   19 Agenda Vol 03
   18 Quran
   18 Agenda Vol 05
   17 Letters On Yoga II
   17 Collected Works of Nolini Kanta Gupta - Vol 04
   17 Collected Works of Nolini Kanta Gupta - Vol 01
   17 Agenda Vol 04
   15 Words Of Long Ago
   15 The Practice of Psycho therapy
   15 The Human Cycle
   15 On Thoughts And Aphorisms
   15 Evening Talks With Sri Aurobindo
   15 Collected Works of Nolini Kanta Gupta - Vol 07
   15 Agenda Vol 13
   15 Agenda Vol 12
   15 Agenda Vol 11
   14 Whitman - Poems
   14 The Ladder of Divine Ascent
   14 Faust
   14 Agenda Vol 07
   13 The Perennial Philosophy
   13 Mysterium Coniunctionis
   13 Collected Works of Nolini Kanta Gupta - Vol 03
   13 Agenda Vol 09
   13 Agenda Vol 06
   13 Agenda Vol 02
   12 Questions And Answers 1954
   12 Questions And Answers 1953
   12 Questions And Answers 1929-1931
   12 On Education
   12 Metamorphoses
   11 Twelve Years With Sri Aurobindo
   11 The Confessions of Saint Augustine
   11 The Archetypes and the Collective Unconscious
   11 Letters On Yoga I
   11 Emerson - Poems
   11 Collected Works of Nolini Kanta Gupta - Vol 02
   10 The Phenomenon of Man
   10 Some Answers From The Mother
   10 Liber ABA
   9 Words Of The Mother II
   9 The Divine Comedy
   9 Sri Aurobindo or the Adventure of Consciousness
   9 Questions And Answers 1955
   9 Questions And Answers 1950-1951
   9 Essays On The Gita
   9 5.1.01 - Ilion
   8 Talks
   8 Songs of Kabir
   8 On the Way to Supermanhood
   8 Essays Divine And Human
   8 Collected Works of Nolini Kanta Gupta - Vol 08
   7 Preparing for the Miraculous
   7 Let Me Explain
   7 Collected Works of Nolini Kanta Gupta - Vol 05
   6 Twilight of the Idols
   6 Raja-Yoga
   6 Letters On Poetry And Art
   6 Labyrinths
   6 Hymn of the Universe
   6 Cybernetics
   6 Aion
   5 Words Of The Mother III
   5 Vedic and Philological Studies
   5 The Way of Perfection
   5 The Secret Doctrine
   5 Rilke - Poems
   5 Maps of Meaning
   5 Collected Works of Nolini Kanta Gupta - Vol 06
   4 Walden
   4 Vishnu Purana
   4 The Study and Practice of Yoga
   4 The Red Book Liber Novus
   4 The Problems of Philosophy
   4 The Interior Castle or The Mansions
   4 The Hero with a Thousand Faces
   4 Plotinus - Complete Works Vol 04
   4 Plotinus - Complete Works Vol 01
   4 Of The Nature Of Things
   4 Li Bai - Poems
   4 Kena and Other Upanishads
   4 Goethe - Poems
   4 Borges - Poems
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Writings In Bengali and Sanskrit
   3 The Mother With Letters On The Mother
   3 Rumi - Poems
   3 Plotinus - Complete Works Vol 02
   3 Patanjali Yoga Sutras
   3 Knowledge of the Higher Worlds
   3 Hafiz - Poems
   3 Crowley - Poems
   3 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 Arabi - Poems
   3 Alice in Wonderland
   2 Words Of The Mother I
   2 The Secret Of The Veda
   2 Theosophy
   2 The Book of Certitude
   2 The Alchemy of Happiness
   2 Milarepa - Poems
   2 Letters On Yoga III
   2 Isha Upanishad
   2 How to Free Your Mind - Tara the Liberator
   2 Bhakti-Yoga
   2 Advanced Dungeons and Dragons 2E


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last Hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Prior to the closing down of the Mandrake Press in London about 1930-31, I was employed as company secretary for a while. Along with several Crowley books, the Mandrake Press published a lovely little monogram by D. H. Lawrence entitled "Apropos of Lady Chatterley's Lover." My own copy accompanied me on my travels for long years. Only recently did I discover that it had been lost. I Hope that any one of my former patients who had borrowed it will see fit to return it to me forthwith.
  The last chapter of A Garden deals with the Way of Return. It used almost entirely Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borrowed extensively from Lawrence's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes were incorporated into the text without acknowledgment, an oversight which I now feel sure would be forgiven, since I was only twenty-four at the time.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human Hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
   --- MARRIAGE AND AFTER
  --
   Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is Hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
   Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
  --
   Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I Hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  --
   A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the Hopes of the devotees for the Master's recovery.
   "I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    Man that has spine, and Hopes of heaven-to-be,
    Lacks the Amoeba's immortality.
  --
     every new code there is Hope. Provided always that
     the code is not changed because it is too hard, but
  --
     Even in the coffin of its Hopes, and spend
    All the force won by its old woe and stress

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short explanations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I Hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
  In the Introduction I have drawn much material from the Life of Sri Ramakrishna, published by the Advaita Ashrama, Myvati, India. I have also consulted the excellent article on Sri Ramakrishna by Swami Nirvednanda, in the second volume of the Cultural Heritage of India.
  --
  The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and Hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new Hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  And whence will come the wealth with which we may undertake to lead world man into his new and validly Hopeful life? From the wealth of the minds of world man-whence comes all wealth. Only mind can discover how to do so much with so little as forever to be able to sustain and physically satisfy all humanity.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  I Hope I shall persuade the reader that such an attempt is
  possible, and that the preservation of courage and the joy of

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I am also sending you conversations 14 and 15. I Hope that
  you have received, in several instalments, the complete series
  --
  me Hope for a visit.
  I would like to show you our "establishment". It has just
  --
  Let us Hope that it will not be long in coming.
  23 August 1936

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I am rolling in my bed in the Hope of getting sleep.
  Peace, peace, my child; do not torment yourself.
  --
  I Hope so also - but I have seen that the work takes always
  longer than your estimate and we are pushed on and on week
  --
  I earnestly Hope that Mother will not disgrace me by giving
  me one, for it would cover me with shame and embarrassment.
  --
  Yes, I Hoped that his will could be made to yield on this point,
  because I thought it was absolutely true that removing the nails
  --
  him back. I Hope that Y too will not make any unnecessary
  remarks.
  --
  It is a pity! Perhaps you are a bit tired. I Hope you are sleeping
  well. I would like you to go to bed earlier. Is all this work after

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  patients, and the doctor ought to know better. I Hope you are
  not frightened by what happened to Y. Remain very calm, very
  --
  am still not regular, so how can I Hope for Your help?
  I don't understand what you mean. My help is always with
  --
  it is better to put me aside. I am quite Hopeless. Again for
  the last few days I have become irregular in my work.
  --
  you mean by "all day"? I Hope it is not more than nine hours,
  because that was already a long stretch and ought not to be
  --
  an approximation and one has to give up all Hope of achieving
  any kind of perfection. I don't think this is the result you want
  --
  I Hope that this new month will bring you the realisation you
  desire: a happy calm, an invariable peace, a luminous silence.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I Hope that this time I have made myself clear.
  14 September 1932

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I Hope you do not show my letters to anyone. It is better to
  keep them to yourself; otherwise, if you show them, all the force
  --
  developed and seeks violent sensations in the Hope of escaping
  from its heaviness and inertia. But it is an ignorant movement,

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I Hope and believe Your work does not depend upon
  human beings.
  --
  can one reasonably Hope it will suddenly be able to do so just
  because it has left the body? It is ignorant childishness.
  --
  My one Hope is to progress as much as I can, so that my
  next birth may not be useless like this one.
  --
  It is certainly not with such a state of mind that you can Hope
  to find the Divine Presence. Far from seeking to fill your heart
  --
  itself unhappy without any reason. I Hope, indeed, that you will
  soon become conscious of my presence always near you, and
  --
  child. I can scarcely Hope that it will be transformed; and
  after all, is it worth the trouble to try and transform it?
  --
  one's Hope.
  All my power is with you to help you; open yourself with a
  --
  Yes, you are right to have Hope; it is Hope which builds happy
  futures.
  --
  One must never lose Hope or faith - there is nothing incurable,
  and no limit can be set to the power of the Divine.
  --
  I Hope you will give me precise instructions which will
  help me keep order in my classes.

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I truly Hope you will soon be out of all your troubles. Just
  one good jump to the higher consciousness where all problems

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   When Sri Aurobindo said, Our Yoga is not for ourselves but for humanity, many heaved a sigh of relief and thought that the great soul was after all not entirely lost to the world, his was not one more name added to the long list of Sannyasins that India has been producing age after age without much profit either to herself or to the human society (or even perhaps to their own selves). People understood his Yoga to be a modern one, dedicated to the service of humanity. If service to humanity was not the very sum and substance of his spirituality, it was, at least, the fruitful end and consummation. His Yoga was a sort of art to explore and harness certain unseen powers that can better and ameliorate human life in a more successful way than mere rational scientific methods can Hope to do.
   Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all Hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the Immutable Brahman.
   II

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can Hope to live spiritually."
   Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  A Hope stole in that hardly dared to be
  Amid the Night's forlorn indifference.
  --
  Of which our thoughts and Hopes are signal flares;
  A lonely splendour from the invisible goal

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  All that she once had Hoped and dreamed and been,
  Flew past her eagle-winged through memory's skies.
  --
  To the afflicting penalty of man's Hopes,
  Her head she bowed not to the stark decree

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  A circle of toil and Hope and war and peace
  Tracked out by Life on Matter's obscure ground.
  --
  Their love, their anger, their unspoken Hopes
  Entered in currents or in pouring waves
  --
  Its large breath and pulse and thrill of Hope and fear,
  Its taste of pangs and tears and ecstasy,
  --
  Peered out; he saw the Hope that never sleeps,
  The feet that run behind a fleeting fate,

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Divine will bring Ananda, therefore it must be for the Ananda that we seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him power, position, riches and yet it need not be for the power, position, riches that he seeks her love. He may love her for herself and could love her equally if she were not a queen; he might have no Hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any Hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
  That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A Being is in her whom she Hopes to know,
  A Word speaks to her heart she cannot hear,
  --
  And, ever postponed, compels attempt and Hope,
  Yet seems too great for mortal Hope to dare.
  A vision meets her of supernal Powers
  --
  Above the illusion of the Hopes that pass,
  Behind the appearance and the overt act,
  --
  Impervious to desire and doom and Hope,
  Their station of inviolable might
  --
  Our deeds, our Hopes are intimate to their tale;
  They are married secretly in our thought and life.
  --
  He Hopes in her to find himself anew,
  Incarnate, wedding his infinity's peace
  --
  He has crossed the limit of mortal thought and Hope,
  He has reached the world's end and stares beyond;

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot Hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  \tA Will, a Hope immense now seized his heart,
  And to discern the superhuman's form
  --
  Between our littleness and bounded Hopes
  And the compassionate Infinitudes.
  --
  There is no perfect answer to our Hopes;
  There are blind voiceless doors that have no key;
  --
  His Hope a star above a cradle and grave.
  And yet a greater destiny may be his,
  --
  Impassive he lived immune from earthly Hopes,
  A figure in the ineffable Witness' shrine
  --
  Circle and end of every Hope and toil
  Inexorably drawn round thought and act,
  --
  And took the confused refrain of human Hopes
  And made of them a sweet and happy call;

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A personal reminiscence. A young man in prison, accused of conspiracy and waging war against the British Empire. If convicted he might have to suffer the extreme penalty, at least, transportation to the Andamans. The case is dragging on for long months. And the young man is in a solitary cell. He cannot always keep up his spirits high. Moments of sadness and gloom and despair come and almost overwhelm him. Who was there to console and cheer him up? Vivekananda. Vivekananda's speeches, From Colombo to Almora, came, as a godsend, into the hands of the young man. Invariably, when the period of despondency came he used to open the book, read a few pages, read them over again, and the cloud was there no longer. Instead there was Hope and courage and faith and future and light and air.
   Such is Vivekananda, the embodiment of Fearlessnessabh, the Upanishadic word, the mantra, he was so fond of. The life and vision of Vivekananda can be indeed summed up in the mighty phrase of the Upanishads, nyam tm balahnena labhya. 'This soul no weakling can attain.' Strength! More strength! Strength evermore! One remembers the motto of Danton, the famous leader in the French Revolution:De l'audance, encore de l'audace, toujours de l'audace!

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to Hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
   And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
  --
   It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lower impulses, for want of scope and indulgence, may fall down to a harmless level. This is what the Reformists Hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheathman needs must procreate, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. Of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.
   No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
  --
   The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any Hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.
   ***

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  experience like today's. But I Hope to realise it for ever
  with Your Help.
  --
  thinks it will be the opposite. It is true that our performance is not up to the mark. I Hope and I pray to You
  that the performance this evening may be at its best.
  --
  I Hope that this new year will see the reawakening of your soul
  and the awakening in your consciousness of a will to progress.
  --
  I have kept your notebook in the Hope of finding time to read and
  correct it. But the weeks go by and I see that it is impossible. I
  --
  You say that to Hope to partake of the new realisation, "you must feel that this world is ugly, stupid, brutal
  and full of intolerable suffering".22 But what would be
  --
  a Hope. It is not that I don't believe in reincarnation, but
  this idea comes back to my mind very often. Mother, is

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the Hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold within and seek to manifest.
   The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the Hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
   The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" referred to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and Hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   I said to my soul, be still, and wait without Hope
   but what he adds is characteristic of the new outlook
   For Hope would be Hope for the wrong thing; wait without love
   For love would be love of the wrong thing; there is yet faith
   But the faith and the love and the Hope are all in the waiting.
   Wait without thought, for you are not ready for thought:
  --
   The only Hope, or else despair
   Lies in the choice of pyre or pyre

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  them in the Hope that they will not be noticed.
  As for all psychological problems, here too sincerity, a total
  --
  "Not only is there Hope for godheads pure;
  The violent and darkened deities
  --
  Can one Hope that the sadhaks have now made good
  progress towards this goal?

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  could see things as they really are; and in the Hope of understanding better, they have sought for a diviner vision, a global and true
  vision - with the result of Yoga. And those who have succeeded

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   I dont say it was ineffectual, but between the result obtained and the result Hoped for, there was a considerable difference. But as I said, you who are all so near, so steeped in this atmosphere who among you noticed anything?You simply went on with your little lives as usual.
   I think it was in 1946, Mother, because you told us so many things at that time.

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   No doubt it would be better to go to Almora for a whilenot for too long, I Hope, for it is needless to say how much the work will be disrupted by this departure
   (Another handwritten version)

0 1955-09-03, #Agenda Vol 01, #unset, #Zen
   No matter where I concentrate, in my heart, above my head, between my eyes, I bang everywhere into an unyielding wall; I no longer know which way to turn, what I must do, say, pray in order to be freed from all this at last. Mother, I know that I am not making all the effort I should, but help me to make this effort, I implore your grace. I need so much to find at last this solid rock upon which to lean, this space of light where finally I may seek refuge. Mother, open the psychic being in me, open me to your sole Light which I need so much. Without your grace, I can only turn in circles, Hopelessly. O Mother, may I live in you.
   Your child,

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   Onlyyes, there is an only, I dont want to be so cruel: NOW MAN CAN COLLABORATE. That is, he can lend himself to the process, with good will, with aspiration, and help to his utmost. Which is why I said it will go faster. I Hope it will go MUCH faster.
   But even if it does go much faster, it will still take some time!
  --
   Look. If all of you who have heard of this, not once but perhaps hundreds of times, who have spoken of it yourselves, thought about it, Hoped for it, wanted it (there are some people who have come here only for this, to receive the Supramental Force and to be transformed into supermen, this has been their goal) then how is it that you were ALL such strangers to this Force that when it came, you did not even feel it?!
   Can you solve that problem for me? If you find the solution to this problem, you will have the solution to the difficulty.
  --
   But really, this attitude this rather overly commercial attitude, is usually not very profitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us Hope so.
   (Turning to the disciple) So you may tell them this: be sincere and you will be helped.

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
   Mother, what can I do with my life? I feel absolutely alone, in a void. What Hope remains since I have not been able to integrate into the Ashram? I am goalless. I am from nowhere. I am good for nothing.
   I have wanted to remain near you, and I love you, but there is something in me that does not accept an Ashram ending. There is a need in me to DO, to act. But what? What? Have I something to do in this life?
  --
   Forgive me, Mother, for loving you so poorly, for giving myself so badly. Mother, you are my only Hope, all the rest in me is utter despair.
   Your child,

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   Naturally, all this is a gradual process, but I am Hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.
   ***

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
   Swami must soon take to the road again, through Ceylon, towards March 20 or 25. So I shall go wandering with him until May; towards the beginning of May, he will return to India. I Hope to have learned my lesson by then, and to have learned it well. Inwardly, I have understood that there is only you but its these problem children on the surface who must be made to toe the line once and for all.
   Sweet Mother, I am in a hurry to work for you. Will you still want me? Mother, I need you, I need you. I would like to ask you an absurd question: Do you think of me? I have only you, you alone in the world.

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   That was the message of Hope.
   And then it continues (Mother reads):

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   But when you returned the second time, from the Himalayas, you didnt have the same flame as when you returned the first time. And I understood that this kind of difficult karma still clung to you, that it had not been dissolved. I had Hoped that your contact with the mountains but in a true solitude (I dont mean that your body had to be all alone, but there should not have been all kinds of outer, superficial things) Anyway, it didnt happen. So it means that the time had not come.
   But when here the difficulties returned and because of their obstinacy, their appearance of an inevitable fatality I concluded that it was a karma, although I knew it with certainty only now.

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
   I have received your letter of the 24th. You did well to write, not because I was worried, but I like to receive news for it fixes my work by giving me useful material details. I am glad that X is doing something for you. I like this man and I was counting upon him. I Hope he will succeed. Perhaps his work will be useful here, too for I have serious reasons to believe that this time occult and even definite magic practices aimed directly against my body have been mixed in with the attacks. This has complicated things somewhat, so as yet I have not resumed any of my usual activities I am still upstairs resting, but in reality fighting. Yesterday, the Christmas distribution took place without me, and it is likely that it will be the same for January 1st. The work, too, has been completely interrupted. And I do not yet know how long this will last.
   Keep me posted on the result of Xs action; it interests me very much

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
   The work can be done from here also, but naturally it will not be quite as effective. In that case, you would have to set a specific time to synchronize the action in Rameswaram and Pondicherry. Swami can also do something in his pujas. It is for you to decide, but I Hope you will not want to prolong this battle unnecessarily.
   On my side, within my little field, I am taking the bull by the horns and henceforth the enemy will no longer have my complicity. May all my being be turned solely towards your Lightand be your help, your instrument, your knight.

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   Your last letter gave us great pleasure, knowing that you have finally recovered physically. But we deeply Hope that you will not again take up the countless activities that formerly consumed all your timeso many people come to you egoistically, for prestige, to be able to say that they are on familiar terms with you. You know this, of course
   As for myself, a step has definitely been taken, and I am no longer swept away by this painful torrent. Depressions and attacks still come, but no longer with the same violence as before. X told me that 2/3 of the work has been done and that everything would be purged in twelve days or so, then the thing will be enclosed in a jar and buried somewhere or thrown into the sea, and he will explain it all to me. I will write and tell you about it.

0 1959-04-23, #Agenda Vol 01, #unset, #Zen
   I Hope you wrote to X that it is agreed, that we expect him with his family early in the morning of the 30th, and that I am looking forward to our daily morning meditation during his stay.
   Do tell him that all is well, that we are awaiting his arrival and that I am looking forward to these meditatio