classes ::: Gods, the Gods, Goddess, Deity, Sanskrit,
children :::
branches ::: assimilate, Ila, Lila

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


object:Ila
class:Gods
class:the Gods
class:Goddess
class:Deity
Goddess of revelation.

- 3 -


Ila ::: [Ved.]: the goddess of the Truth-vision; a faculty of the rtam representing truth-vision or revelation; the highest Word, premier energy of the Truth-Consciousness; she who is the direct revealing vision in knowledge and becomes in that knowledge the spontaneous self attainment of the Truth of things in action, result and experience. [Puranas]: Mother of the Lunar dynasty.

Ila or Ila (Sanskrit) Il, Ila Closely connected with Ida, sometimes used interchangeably, meaning flow, speech, the earth. Ilagola means the earth globe. See also IDA, IDA (-NADI)

Ilavrita (Sanskrit) Ilvta One of the nine varshas (divisions of the earth) according to ancient Hindu teaching; what is now the region of the north pole and surrounding Mount Meru, said to be the habitat of divinities.



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

langauge class:Sanskrit


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
Al-Fihrist
A_Treatise_on_Cosmic_Fire
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Collected_Poems
Enchiridion_text
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
Meditation__The_First_and_Last_Freedom
Metamorphoses
Milarepa_-_Poems
Mind_-_Its_Mysteries_and_Control
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Poetics
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1955
Savitri
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_Book_of_Lies
The_Categories
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Heros_Journey
The_Imitation_of_Christ
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Lotus_Sutra
The_Odyssey
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Unbearable_Lightness_of_Being
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.09_-_Equality_and_the_Annihilation_of_Ego
1.2.12_-_Vigilance
19.02_-_Vigilance
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
1.jr_-_Laila_And_The_Khalifa
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.rt_-_Maran-Milan_(Death-Wedding)
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
7.5.37_-_Lila

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0.00a_-_Introduction
0.00a_-_Participants_in_the_Evening_Talks
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.09_-_Letters_to_a_Young_Teacher
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.13_-_T._S._Eliot:_Four_Quartets
0.11_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1956-05-02
0_1956-09-12
0_1956-10-28
0_1957-04-09
0_1957-10-17
0_1957-11-12
0_1958-02-03b_-_The_Supramental_Ship
0_1958-06-06_-_Supramental_Ship
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-10
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1959-05-28
0_1959-06-17
0_1959-06-25
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-11-25
0_1960-06-04
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
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_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-10-02a
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-12-31
0_1961-01-10
0_1961-01-24
0_1961-02-07
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-21
0_1961-03-27
0_1961-04-07
0_1961-05-23
0_1961-06-24
0_1961-07-07
0_1961-07-18
0_1961-08-02
0_1961-08-05
0_1961-08-18
0_1961-08-25
0_1961-09-10
0_1961-09-16
0_1961-09-30
0_1961-12-20
0_1961-12-23
0_1962-01-12_-_supramental_ship
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-24
0_1962-02-27
0_1962-04-13
0_1962-05-29
0_1962-06-12
0_1962-06-27
0_1962-07-04
0_1962-07-11
0_1962-07-14
0_1962-07-21
0_1962-08-08
0_1962-08-31
0_1962-09-08
0_1962-10-06
0_1962-10-12
0_1962-10-30
0_1962-11-07
0_1962-11-17
0_1962-11-27
0_1962-11-30
0_1962-12-28
0_1963-01-30
0_1963-03-16
0_1963-05-15
0_1963-06-15
0_1963-07-03
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-24
0_1963-09-25
0_1963-10-19
0_1963-12-03
0_1963-12-18
0_1963-12-21
0_1963-12-31
0_1964-01-22
0_1964-07-22
0_1964-08-29
0_1964-09-16
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-12-02
0_1965-01-12
0_1965-03-20
0_1965-04-28
0_1965-05-19
0_1965-07-10
0_1965-07-21
0_1965-07-24
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-09-11
0_1965-10-27
0_1965-11-13
0_1965-11-15
0_1965-11-27
0_1965-12-18
0_1965-12-25
0_1965-12-31
0_1966-01-19
0_1966-01-22
0_1966-01-26
0_1966-03-04
0_1966-03-26
0_1966-05-28
0_1966-07-09
0_1966-07-27
0_1966-08-03
0_1966-10-08
0_1966-11-26
0_1966-12-31
0_1967-01-28
0_1967-06-07
0_1967-06-21
0_1967-06-24
0_1967-07-22
0_1967-07-29
0_1967-08-02
0_1967-08-30
0_1967-10-14
0_1967-10-25
0_1967-11-04
0_1967-12-30
0_1968-02-03
0_1968-02-10
0_1968-04-10
0_1968-05-18
0_1968-05-22
0_1968-07-20
0_1968-12-28
0_1969-01-04
0_1969-01-08
0_1969-04-09
0_1969-04-12
0_1969-04-23
0_1969-05-17
0_1969-05-21
0_1969-07-19
0_1969-08-27
0_1969-11-05
0_1969-12-13
0_1969-12-17
0_1969-12-31
0_1970-01-03
0_1970-01-10
0_1970-01-17
0_1970-02-07
0_1970-02-18
0_1970-03-21
0_1970-04-01
0_1970-04-11
0_1970-04-18
0_1970-04-22
0_1970-05-13
0_1970-05-20
0_1970-05-27
0_1970-07-04
0_1970-07-22
0_1970-12-03
0_1971-01-16
0_1971-03-10
0_1971-05-26
0_1971-07-17
0_1971-10-16
0_1971-12-04
0_1971-12-29b
0_1972-01-12
0_1972-01-29
0_1972-03-25
0_1972-03-29b
0_1972-04-15
0_1972-05-13
0_1972-12-20
0_1973-03-14
0_1973-04-07
0_1973-05-05
02.01_-_A_Vedic_Story
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.03_-_The_Shakespearean_Word
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.10_-_Independence_and_its_Sanction
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_New_World-Conditions
02.12_-_The_Ideals_of_Human_Unity
02.13_-_On_Social_Reconstruction
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.02_-_Aspects_of_Modernism
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_Modernism_-_An_Oriental_Interpretation
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Towards_the_Future
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.09_-_To_the_Heights-I_(Mahasarswati)
04.10_-_To_the_Heights-X
04.45_-_To_the_Heights-XLV
04.46_-_To_the_Heights-XLVI
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.17_-_Evolution_or_Special_Creation
05.20_-_The_Urge_for_Progression
05.24_-_Process_of_Purification
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.11_-_The_Steps_of_the_Soul
06.15_-_Ever_Green
06.25_-_Individual_and_Collective_Soul
06.27_-_To_Learn_and_to_Understand
06.30_-_Sweet_Holy_Tears
06.32_-_The_Central_Consciousness
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.34_-_And_this_Agile_Reason
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.43_-_Music_Its_Origin_and_Nature
07.45_-_Specialisation
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.13_-_Thought_and_Imagination
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.33_-_Opening_to_the_Divine
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.14_-_Education_of_Girls
100.00_-_Synergy
1.001_-_The_Aim_of_Yoga
10.02_-_Beyond_Vedanta
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Transfiguration
1.004_-_Women
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
10.07_-_The_Demon
1.007_-_The_Elevations
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.008_-_The_Spoils
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_Introduction
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00g_-_Foreword
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
1.010_-_Jonah
10.12_-_The_Divine_Grace_and_Love
1.013_-_Thunder
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_King_of_the_Wood
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.022_-_The_Pilgrimage
1.02.3.2_-_Knowledge_and_Ignorance
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
1.026_-_The_Poets
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_detachment
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Principle_of_Water
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
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_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.044_-_Smoke
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Nada_Yoga
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.054_-_The_Moon
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_Bhakti_Yoga
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.069_-_The_Reality
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_Thought
1.06_-_Origin_of_the_four_castes
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
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_Desire_to_be
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Farther_Reaches_of_Human_Nature
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_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.1.04_-_Philosophy
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.08_-_Body-Energy
1.10_-_Concentration_-_Its_Practice
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_(Plot_continued.)_Definitions_of_Simple_and_Complex_Plots.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
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
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
11.10_-_The_Test_of_Truth
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Oneness
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_God_Departs
1.12_-_Independence
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_And_Then?
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_PRAYER
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_Life
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
12.04_-_Love_and_Death
1.2.07_-_Surrender
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
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_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.02_-_Equality__The_Chief_Support
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.07_-_The_Inter-Zone
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.
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.05_-_The_Path
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.400_-_1.450_Talks
14.02_-_Occult_Experiences
1.4.03_-_The_Guru
14.06_-_Liberty,_Self-Control_and_Friendship
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_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_The_Corn-Mother_in_Many_Lands
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
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.03_-_A_Canadian_Question
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.70_-_Morality_1
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.78_-_Sore_Spots
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.10_-_Punishment
1912_12_11p
1914_01_04p
1914_06_25p
1914_07_27p
19.14_-_The_Awakened
1915_11_26p
1916_12_20p
19.16_-_Of_the_Pleasant
1917_01_23p
19.21_-_Miscellany
19.23_-_Of_the_Elephant
19.25_-_The_Bhikkhu
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
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1938_08_17p
1950-12-23_-_Concentration_and_energy
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
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
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_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
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-05-06
1953-06-10
1953-07-15
1953-07-22
1953-08-05
1953-08-12
1953-09-30
1953-10-07
1953-11-11
1953-12-23
1953-12-30
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
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
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
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
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
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_-_...
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
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
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-15_-_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
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
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
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
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
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
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
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-04-17_-_Transformation_of_the_body
1957-05-29_-_Progressive_transformation
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-06-25_-_Sadhana_in_the_body
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_12_05
1960_01_05
1960_04_27
1960_08_24
1961_01_18
1961_03_11_-_58
1961_05_04_-_60
1961_05_22?
1962_01_12
1962_10_12
1963_05_15
1963_11_04
1964_09_16
1965_12_26?
1966_07_06
1969_10_24
1969_11_07
1969_12_15
1970_01_13?
1970_02_19
1970_03_05
1970_04_17
1970_04_20_-_485
1970_05_02
1970_06_08_-_538
1970_06_08_-_541
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Adela
1.ac_-_Happy_Dust
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_The_Garden_of_Janus
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.bni_-_Raga_Ramkali
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bs_-_What_a_carefree_game_He_plays!
1.bs_-_Your_love_has_made_me_dance_all_over
1.dd_-_As_many_as_are_the_waves_of_the_sea
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
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_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
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_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
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_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_Ode_To_Joy_-_With_Translation
1.hs_-_The_Good_Darkness
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Rise,_Lovers
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Where_do_you_search_me
1.mah_-_I_Witnessed_My_Maker
1.mah_-_Stillness
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Marenghi
1.pbs_-_Ode_To_Naples
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Wandering_Jews_Soliloquy
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_To_Isadore
1.rajh_-_God_Pursues_Me_Everywhere
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Fra_Lippo_Lippi
1.rb_-_In_A_Gondola
1.rb_-_Mesmerism
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
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.rmr_-_Elegy_I
1.rmr_-_Elegy_X
1.rmr_-_Heartbeat
1.rmr_-_Lament_(Whom_will_you_cry_to,_heart?)
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Pole_Star
1.rt_-_Old_Letters_
1.rt_-_The_Call_Of_The_Far
1.rwe_-_Art
1.rwe_-_Bacchus
1.rwe_-_Forerunners
1.rwe_-_May-Day
1.rwe_-_The_Adirondacs
1.rwe_-_The_Forerunners
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.snk_-_Endless_is_my_Wealth
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_Let_nothing_disturb_thee
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_Oh_Exceeding_Beauty
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stav_-_You_are_Christs_Hands
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.wb_-_Trembling_I_sit_day_and_night
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_American_Feuillage
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Elemental_Drifts
1.whitman_-_Faces
1.whitman_-_For_Him_I_Sing
1.whitman_-_God
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Not_The_Pilot
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Poems_Of_Joys
1.whitman_-_Salut_Au_Monde
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Spontaneous_Me
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_This_Compost
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_To_Think_Of_Time
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whispers_Of_Heavenly_Death
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_noiseless_patient_spider
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Laodamia
1.ww_-_Memory
1.ww_-_Nutting
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Recluse_-_Book_First
1.ww_-_To_A_Distant_Friend
1.ww_-_Vaudracour_And_Julia
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.04_-_Act_II:_The_Play_on_Earth
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_Renunciation
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Wand
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.16_-_Oneness
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
26.07_-_Dhammapada
27.02_-_The_Human_Touch_Divine
28.01_-_Observations
29.03_-_In_Her_Company
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Love_and_the_Triple_Path
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Spirit_Land
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_The_Mystery_of_Love
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
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
31.02_-_The_Mother-_Worship_of_the_Bengalis
31.04_-_Sri_Ramakrishna
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.13_-_The_Sea_at_Night
3.11_-_Of_Our_Lady_Babalon
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
3.2.02_-_Yoga_and_Skill_in_Works
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
32.04_-_The_Human_Body
32.05_-_The_Culture_of_the_Body
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.4_-_Sex
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
34.03_-_Hymn_To_Dawn
3.4.1.01_-_Poetry_and_Sadhana
3.5.01_-_Aphorisms
35.03_-_Hymn_To_Bhavani
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.08_-_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
38.02_-_Hymns_and_Prayers
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Divine_Consolations.
4.02_-_Humanity_in_Progress
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_THE_MAGICIAN
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.12_-_The_Psychic_and_Uneasiness
4.24_-_The_supramental_Sense
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.2.03_-_The_An_Family
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.04_-_The_Vital
7.08_-_Sincerity
7.10_-_Order
7.13_-_The_Conquest_of_Knowledge
7.15_-_The_Family
7.5.37_-_Lila
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Liber_MMM
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
Meno
MMM.01_-_MIND_CONTROL
MoM_References
new_computer
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
r1912_01_15
r1912_01_16
r1912_01_27
r1912_01_28
r1912_02_01
r1912_02_05
r1912_07_01
r1912_07_03
r1912_07_14
r1912_07_21
r1912_07_22
r1912_10_27
r1912_12_07
r1912_12_09
r1912_12_14
r1912_12_15
r1912_12_16
r1912_12_25
r1912_12_30
r1912_12_31
r1913_01_01
r1913_01_07
r1913_01_13
r1913_01_15
r1913_01_16
r1913_01_27
r1913_01_28
r1913_01_31
r1913_02_02
r1913_02_04
r1913_02_08
r1913_04_12
r1913_06_09
r1913_06_13
r1913_06_19
r1913_06_20
r1913_07_01
r1913_07_02
r1913_07_05
r1913_07_09
r1913_07_11
r1913_09_13
r1913_09_14
r1913_09_17
r1913_09_22
r1913_11_12
r1913_11_13
r1913_11_18
r1913_11_22
r1913_11_29
r1913_12_14
r1913_12_31
r1914_01_08
r1914_01_09
r1914_03_24
r1914_03_28
r1914_04_08
r1914_04_09
r1914_04_10
r1914_04_12
r1914_04_16
r1914_05_03
r1914_05_08
r1914_05_15
r1914_05_16
r1914_05_17
r1914_05_18
r1914_05_22
r1914_05_29
r1914_06_10
r1914_06_13
r1914_06_24
r1914_07_02
r1914_07_08
r1914_07_10
r1914_07_11
r1914_07_13
r1914_07_23
r1914_07_30
r1914_08_16
r1914_08_18
r1914_09_15
r1914_10_01
r1914_10_03
r1914_10_04
r1914_10_31
r1914_11_09
r1914_11_21
r1914_11_23
r1914_11_26
r1914_12_02
r1914_12_13
r1914_12_18
r1914_12_19
r1914_12_20
r1914_12_21
r1914_12_22
r1914_12_23
r1914_12_24
r1914_12_29
r1914_12_31
r1915_01_05a
r1915_01_05b
r1915_01_06b
r1915_01_13
r1915_01_16
r1915_01_18
r1915_05_20
r1915_05_21
r1915_05_22
r1915_06_07
r1915_06_13
r1915_06_19
r1915_06_26
r1915_07_01
r1915_08_07
r1916_02_22
r1917_02_16
r1917_02_21
r1917_03_13
r1917_03_22
r1917_08_22
r1917_08_24
r1917_08_26
r1917_08_28
r1918_02_19
r1918_05_07
r1918_05_12
r1918_05_14
r1919_06_25
r1919_07_14
r1919_07_20
r1919_07_29
r1919_08_27
r1920_02_14
r1920_06_07
r1920_06_19
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_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_Joshua
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Immortal
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Paul_to_Timothy
The_Shadow_Out_Of_Time
The_Theologians
The_Waiting
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

Deity
Goddess
Gods
the_Gods
SIMILAR TITLES
Abdul Qadir Gilani
assimilate
Hundred Thousand Songs of Milarepa
Ila
Jetsun Milarepa
Lila
Milarepa - Poems
Saint Ambrose of Milan
Saint Teresa of Avila
Swami Nikhilananda
The Essential Songs of Milarepa

DEFINITIONS

1. Not like or resembling, different from, dissimilar to (some other person or thing). 2. Different, dissimilar.

abaca ::: n. --> The Manila-hemp plant (Musa textilis); also, its fiber. See Manila hemp under Manila.

abolish ::: to put an end to, to do away with; to annul or make void; to demolish, destroy or annihilate. abolished, abolishing.

acceptilation ::: n. --> Gratuitous discharge; a release from debt or obligation without payment; free remission.

accordable ::: a. --> Agreeing.
Reconcilable; in accordance.


acephalocyst ::: n. --> A larval entozoon in the form of a subglobular or oval vesicle, or hydatid, filled with fluid, sometimes found in the tissues of man and the lower animals; -- so called from the absence of a head or visible organs on the vesicle. These cysts are the immature stages of certain tapeworms. Also applied to similar cysts of different origin.

ad- ::: --> As a prefix ad- assumes the forms ac-, af-, ag-, al-, an-, ap-, ar-, as-, at-, assimilating the d with the first letter of the word to which ad- is prefixed. It remains unchanged before vowels, and before d, h, j, m, v. Examples: adduce, adhere, adjacent, admit, advent, accord, affect, aggregate, allude, annex, appear, etc. It becomes ac- before qu, as in acquiesce.

adelphous ::: a. --> Having coalescent or clustered filaments; -- said of stamens; as, adelphous stamens. Usually in composition; as, monadelphous.

adnubilated ::: a. --> Clouded; obscured.

agallochum ::: n. --> A soft, resinous wood (Aquilaria Agallocha) of highly aromatic smell, burnt by the orientals as a perfume. It is called also agalwood and aloes wood. The name is also given to some other species.

agar-agar ::: n. --> A fucus or seaweed much used in the East for soups and jellies; Ceylon moss (Gracilaria lichenoides).

aggressor ::: n. --> The person who first attacks or makes an aggression; he who begins hostility or a quarrel; an assailant.

agony ::: n. --> Violent contest or striving.
Pain so extreme as to cause writhing or contortions of the body, similar to those made in the athletic contests in Greece; and hence, extreme pain of mind or body; anguish; paroxysm of grief; specifically, the sufferings of Christ in the garden of Gethsemane.
Paroxysm of joy; keen emotion.
The last struggle of life; death struggle.


agreeably ::: adv. --> In an agreeably manner; in a manner to give pleasure; pleasingly.
In accordance; suitably; consistently; conformably; -- followed by to and rarely by with. See Agreeable, 4.
Alike; similarly.


ailanthus ::: n. --> Same as Ailantus.

ailantus ::: n. --> A genus of beautiful trees, natives of the East Indies. The tree imperfectly di/cious, and the staminate or male plant is very offensive when blossom.

air cell ::: --> A cavity in the cellular tissue of plants, containing air only.
A receptacle of air in various parts of the system; as, a cell or minute cavity in the walls of the air tubes of the lungs; the air sac of birds; a dilatation of the air vessels in insects.


air pipe ::: --> A pipe for the passage of air; esp. a ventilating pipe.

alarmed ::: imp. & p. p. --> of Alarm ::: a. --> Aroused to vigilance; excited by fear of approaching danger; agitated; disturbed; as, an alarmed neighborhood; an alarmed modesty.

alert ::: a. --> Watchful; vigilant; active in vigilance.
Brisk; nimble; moving with celerity. ::: n. --> An alarm from a real or threatened attack; a sudden attack; also, a bugle sound to give warning.


alert ::: fully aware and attentive; wide-awake; vigilant, watchful.

alfilaria ::: n. --> The pin grass (Erodium cicutarium), a weed in California.

aliethmoidal ::: a. --> Pertaining to expansions of the ethmoid bone or cartilage.

alike ::: a. --> Having resemblance or similitude; similar; without difference. ::: adv. --> In the same manner, form, or degree; in common; equally; as, we are all alike concerned in religion.

alinasal ::: a. --> Pertaining to expansions of the nasal bone or cartilage.

alkanet ::: n. --> A dyeing matter extracted from the roots of Alkanna tinctoria, which gives a fine deep red color.
A boraginaceous herb (Alkanna tinctoria) yielding the dye; orchanet.
The similar plant Anchusa officinalis; bugloss; also, the American puccoon.


almagest ::: n. --> The celebrated work of Ptolemy of Alexandria, which contains nearly all that is known of the astronomical observations and theories of the ancients. The name was extended to other similar works.

Amal: “It’s a reference to a supra-terrestrial region. As far as I remember, Sri Aurobindo added another similar line when I wrote to him some Latin lines from Virgil about a region where everything was ‘purple’. The adjective ‘purple’ in Latin means a region beyond the earth, which has either this colour or is simply ‘shining’. Sri Aurobindo’s new line: ‘And griefless countries under purple suns’.”

ambrosian ::: a. --> Ambrosial.
Of or pertaining to St. Ambrose; as, the Ambrosian office, or ritual, a formula of worship in the church of Milan, instituted by St. Ambrose.


ambrosin ::: n. --> An early coin struck by the dukes of Milan, and bearing the figure of St. Ambrose on horseback.

A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many other similar phenomena.

americanize ::: v. t. --> To render American; to assimilate to the Americans in customs, ideas, etc.; to stamp with American characteristics.

amoebea ::: n. pl. --> That division of the Rhizopoda which includes the amoeba and similar forms.

amphineura ::: n. pl. --> A division of Mollusca remarkable for the bilateral symmetry of the organs and the arrangement of the nerves.

amplification ::: n. --> The act of amplifying or enlarging in dimensions; enlargement; extension.
The enlarging of a simple statement by particularity of description, the use of epithets, etc., for rhetorical effect; diffuse narrative or description, or a dilating upon all the particulars of a subject.
The matter by which a statement is amplified; as, the subject was presented without amplifications.


ampulla ::: n. --> A narrow-necked vessel having two handles and bellying out like a jug.
A cruet for the wine and water at Mass.
The vase in which the holy oil for chrism, unction, or coronation is kept.
Any membranous bag shaped like a leathern bottle, as the dilated end of a vessel or duct; especially the dilations of the semicircular canals of the ear.


ampulliform ::: a. --> Flask-shaped; dilated.

anaconda ::: n. --> A large South American snake of the Boa family (Eunectes murinus), which lives near rivers, and preys on birds and small mammals. The name is also applied to a similar large serpent (Python tigris) of Ceylon.

anchor ::: n. --> A iron instrument which is attached to a ship by a cable (rope or chain), and which, being cast overboard, lays hold of the earth by a fluke or hook and thus retains the ship in a particular station.
Any instrument or contrivance serving a purpose like that of a ship&


"And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

“And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

And it must be a surrender and an opening to the Divine alone and to no other. For it is possible for an obscure mind or an impure life-force in us to surrender to undivme and hostile forces and even to mistake them for the Divine There can be no more calamitous error. Therefore our surrender must be no blind and inert passivity to all influences or any influencei but sincere, conscious, vigilant, pointed to the One and the Highest alone.

androtomous ::: a. --> Having the filaments of the stamens divided into two parts.

And still we can recognise at once in the Overmind the original cosmic Maya, not a Maya of Ignorance but a Maya of Knowledge, yet a Power which has made the Ignorance possible, even inevitable. For if each principle loosed into action must follow its independent line and carry out its complete consequences, the principle of separation must also be allowed its complete course and arrive at its absolute consequence; this is Overmind in its descent reaches a line which divides the cosmic Truth from the cosmic Ignorance; it is the line at which it becomes possible for Consciousness-Force, emphasising the separateness of each independent movement created by Overmind and hiding or darkening their unity, to divide Mind by an exclusive concentration from the overmental source. There has already been a similar separation of Overmind from its supramental source, but with a transparency in the veil which allows a conscious transmission and maintains a certain luminous kinship; but here the veil is opaque and the transmission of the Overmind motives to the Mind is occult and obscure. Mind separated acts as if it were an independent principle, and each mental being, each basic mental idea, power, force stands similarly on its separate self; if it communicates with or combines or contacts others, it is not with the catholic universality of the overmind movement, on a basis of underlying oneness, but as independent units joining to form a separate constructed whole. It is by this movement that we pass from the cosmic Truth into the cosmic Ignorance. The cosmic Mind on this level, no doubt, comprehends its own unity, but it is not aware of its own source and foundation in the Spirit or can only comprehend it by the intelligence, not in any enduring experience; it acts in itself as if by its own right and works out what it receives as material without direct communication with the source from which it receives it. Its units also act in ignorance of each other and of the cosmic whole except for the knowledge that they can get by contact and communication,—the basic sense of identity and the mutual penetration and understanding that comes from it are no longer there. All the actions of this Mind Energy proceed on the opposite basis of the Ignorance and its divisions and, although they are the results of a certain conscious knowledge, it is a partial knowledge, not a true and integral self-knowledge, nor a true and integral world-knowledge. This character persists in Life and in subtle Matter and reappears in the gross material universe which arises from the final lapse into the Inconscience. …

and the power that perseveres and conquers. It is really a habit that one has to get of opening to these helpful forces and either passively receiving them or actively drawing upon them — for one can do either. It is easier if you have the conception of them above and around you and the faith and the will to receive them ; for that brings the experience and concrete sense of them and the capacity to receive at need or at will. It is a question of habituating your consciousness to get into touch and keep in touch with these helpful forces ; and for that you must accustom yourself to reject the impressions forced on you by the others, depression, self-distrust, repining and all similar disturbances.

aneurism ::: n. --> A soft, pulsating, hollow tumor, containing blood, arising from the preternatural dilation or rupture of the coats of an artery.

angioma ::: n. --> A tumor composed chiefly of dilated blood vessels.

anientise ::: v. t. --> To frustrate; to bring to naught; to annihilate.

animalization ::: n. --> The act of animalizing; the giving of animal life, or endowing with animal properties.
Conversion into animal matter by the process of assimilation.


animalize ::: v. t. --> To endow with the properties of an animal; to represent in animal form.
To convert into animal matter by the processes of assimilation.
To render animal or sentient; to reduce to the state of a lower animal; to sensualize.


annihilable ::: a. --> Capable of being annihilated.

annihilated ::: imp. & p. p. --> of Annihilate

annihilate ::: to reduce to utter ruin or non-existence, destroy utterly. annihilation, annihilation"s.

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


annihilating ::: p. pr. & vb. n. --> of Annihilate

annihilationist ::: n. --> One who believes that eternal punishment consists in annihilation or extinction of being; a destructionist.

annihilation ::: n. --> The act of reducing to nothing, or nonexistence; or the act of destroying the form or combination of parts under which a thing exists, so that the name can no longer be applied to it; as, the annihilation of a corporation.
The state of being annihilated.


annihilative ::: a. --> Serving to annihilate; destructive.

annihilator ::: n. --> One who, or that which, annihilates; as, a fire annihilator.

annihilatory ::: a. --> Annihilative.

annul ::: 1. To reduce to nothing; obliterate; annihilate. To put out of existence, extinguish. 2. To put an end or stop to (an action or state of things); to abolish, cancel, do away with. 3. To make void or null; abolish; cancel; invalidate; declare invalid. annuls, annulled, annulling, annulment.

another ::: adj. 1. Being one more or more of the same; further; additional. 2. Very similar to; of the same kind or category as. 3. Different; distinct; of a different period, place, or kind. pron. **4. A person other than oneself or the one specified. 5. One more; an additional one. another"s**.

Another cause of these alternations, when one is receiving, is the nature's need of closing *up to assimilate. It can take per- haps a great deal, but while the experience is going on it cannot absorb properly what h brings, so it closes do^vn for assimila- tion. A third cause comes in the period of transformation, — one part of the nature changes and one feels for a time as if there had been a complete and permanent change. But one is disappointed to find it cease and a period of barrenness or lowered consciousness follow. This is because another part of the cons- ciousness comes up for change and a period of preparation and veiled working follows which seems to he one of uoeolightenment or worse. These things alarm, disappoint or perplex the eager- ness and impatience of the sadhaka ; but if one takes them quietly and knows how to use them or adopt the right attitude, one can make these unenlightened periods also a part of the conscious sadhana.

another ::: pron. & a. --> One more, in addition to a former number; a second or additional one, similar in likeness or in effect.
Not the same; different.
Any or some; any different person, indefinitely; any one else; some one else.


anta ::: n. --> A species of pier produced by thickening a wall at its termination, treated architecturally as a pilaster, with capital and base.

antenna ::: n. --> A movable, articulated organ of sensation, attached to the heads of insects and Crustacea. There are two in the former, and usually four in the latter. They are used as organs of touch, and in some species of Crustacea the cavity of the ear is situated near the basal joint. In insects, they are popularly called horns, and also feelers. The term in also applied to similar organs on the heads of other arthropods and of annelids.

antihelix ::: n. --> The curved elevation of the cartilage of the ear, within or in front of the helix. See Ear.

antilae ::: pl. --> of Antlia

antimere ::: n. --> One of the two halves of bilaterally symmetrical animals; one of any opposite symmetrical or homotypic parts in animals and plants.

aphilanthropy ::: n. --> Want of love to mankind; -- the opposite of philanthropy.

aquilae ::: pl. --> of Aquila

aquila ::: n. --> A genus of eagles.
A northern constellation southerly from Lyra and Cygnus and preceding the Dolphin; the Eagle.


aquilated ::: a. --> Adorned with eagles&

arabin ::: n. --> A carbohydrate, isomeric with cane sugar, contained in gum arabic, from which it is extracted as a white, amorphous substance.
Mucilage, especially that made of gum arabic.


archchamberlain ::: n. --> A chief chamberlain; -- an officer of the old German empire, whose office was similar to that of the great chamberlain in England.

argus ::: n. --> A fabulous being of antiquity, said to have had a hundred eyes, who has placed by Juno to guard Io. His eyes were transplanted to the peacock&

armenian ::: a. --> Of or pertaining to Armenia. ::: n. --> A native or one of the people of Armenia; also, the language of the Armenians.
An adherent of the Armenian Church, an organization similar in some doctrines and practices to the Greek Church, in others


ARRESTS IN SADHANA. ::: A difficulty comes or an arrest in some movement which you have begun or have been carrying on for some time. Such arrests are inevitably frequent enough; one might almost say that every step forward is followed by an arrest. It is to be dealt with by becoming always more quiet, more firm in the will to go through, by opening oneself more and more so that any obstructing non-receptivity in the nature may diminish or disappear, by an affirmation of faith even in the midst of obscurity, faith in the presence of a Power that is working behind the cloud and the veil, in the guidance of the Guru, by an observation of oneself to find any cause of the arrest, not in a spirit of depression or discouragement but with the will to find out and remove it. This is the only right attitude and, if one is persistent in taking it, the periods of arrest are not abolished, - for that cannot be at this stage, - but greatly shortened and lightened in their incidence. Sometimes these arrests are periods, long or short, of assimilation or unseen preparation, their appearance of sterile immobility is deceptive ::: in that case, with the right attitude, one can after a time, by opening, by observation, by accumulated experience, begin to feel, to get some inkling of what is being prepared or done. Sometimes it is a period of true obstruction in which the Power at work has to deal with the obstacles in the way, obstacles in oneself, obstacles of the opposing cosmic forces or any other or of all together, and this kind of arrest may be long or short according to the magnitude or obstinacy or complexity of the impediments that are met. But here, too, the right attitude can alleviate or shorten and, if persistently taken, help to a more radical removal of the difficulties and greatly diminish the necessity of complete arrests hereafter.
On the contrary, an attitude of depression or unfaith in the help or the guidance or in the certitude of the victory of the guiding Power, a shutting up of yourself in the sense of the difficulties, helps the obstructions to recur with force instead of progressively diminishing in their incidence.


arrowroot ::: n. --> A west Indian plant of the genus Maranta, esp. M. arundinacea, now cultivated in many hot countries. It said that the Indians used the roots to neutralize the venom in wounds made by poisoned arrows.
A nutritive starch obtained from the rootstocks of Maranta arundinacea, and used as food, esp. for children an invalids; also, a similar starch obtained from other plants, as various species of Maranta and Curcuma.


artichoke ::: n. --> The Cynara scolymus, a plant somewhat resembling a thistle, with a dilated, imbricated, and prickly involucre. The head (to which the name is also applied) is composed of numerous oval scales, inclosing the florets, sitting on a broad receptacle, which, with the fleshy base of the scales, is much esteemed as an article of food.
See Jerusalem artichoke.


arytenoid ::: a. --> Ladle-shaped; -- applied to two small cartilages of the larynx, and also to the glands, muscles, etc., connected with them. The cartilages are attached to the cricoid cartilage and connected with the vocal cords.

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


asbestos ::: n. --> A variety of amphibole or of pyroxene, occurring in long and delicate fibers, or in fibrous masses or seams, usually of a white, gray, or green-gray color. The name is also given to a similar variety of serpentine.

"As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila.” Letters on Yoga

“As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila.” Letters on Yoga

aspiration and vigilance are needed till the possession of mind, life and body by the Divine Power is complete.

ASPIRATION. ::: The call in the being for the Divine or for the higher things that belong to the Divine Consciousness.
A call to the Divine; aspiration for the discovery and embodiment of the Divine Truth and to nothing else whatever.
An aspiration vigilant, constant, unceasing- the mind’s will, the heart’s seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature.
There is no need of words in aspiration. It can be expressed or unexpressed in words.
Aspiration need not be in the form of thought; it can be a feeling within that remains even when the mind is attending to the work.
Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.
In aspiration there is a self-giving for the higher consciousness to descend and take possession ; the more intense the call, the greater the self-giving.
Aspiration keeps the consciousness open, prevents an inert state of acquiescence in all that comes and exercises a sort of pull on the sources of the higher consciousness.
The intensity of aspiration brings the intensity of the experience and by repeated intensity of the experience, the change. It is the psychic that gives the true aspiration; if the vital is purified and subjected to the psychic, then the vital gives intensity.
Aspiration in the physical consciousness ::: the physical consciousness is always in everybody in its own nature a little inert and in it a constant strong aspiration is not natural, it has to be created. But first there must be the opening, a purification, a fixed quietude, otherwise the physical vital will turn the strong aspiration into over-eagerness and impatience or rather it will try to give it that turn.


assailable ::: a. --> Capable of being assailed.

assailant ::: a. --> Assailing; attacking. ::: n. --> One who, or that which, assails, attacks, or assaults; an assailer.

assaulter ::: n. --> One who assaults, or violently attacks; an assailant.

assibilate ::: v. t. --> To make sibilant; to change to a sibilant.

assibilation ::: n. --> Change of a non-sibilant letter to a sibilant, as of -tion to -shun, duke to ditch.

assimilability ::: n. --> The quality of being assimilable.

assimilable ::: a. --> That may be assimilated; that may be likened, or appropriated and incorporated.

assimilated ::: imp. & p. p. --> of Assimilate

assimilate ::: v. t. --> To bring to a likeness or to conformity; to cause a resemblance between.
To liken; to compa/e.
To appropriate and transform or incorporate into the substance of the assimilating body; to absorb or appropriate, as nourishment; as, food is assimilated and converted into organic tissue. ::: v. i.


assimilating ::: p. pr. & vb. n. --> of Assimilate

assimilation ::: n. --> The act or process of assimilating or bringing to a resemblance, likeness, or identity; also, the state of being so assimilated; as, the assimilation of one sound to another.
The conversion of nutriment into the fluid or solid substance of the body, by the processes of digestion and absorption, whether in plants or animals.


ASSIMILATION. ::: There has to be a period of assimilation. When the being is unconscious, the assimilation goes on behind the veil or below the surface and meanwhile the surface consciousness sees only dullness and the loss of what it had got; but when one is conscious, then one can see the assimilation going on and one sees that nothing is lost, it is only a quiet settling in of what has come down.
To remain quiet for a time after the descent of Force is the best way of assimilating it.
There are always pauses of preparation and assimilation between two movements.
The periods of assimilation continue till all that has to be done is fundamentally done. Only they have a different character in the later stages of sadhana. If they cease altogether at an early stage, it is because all that the nature was capable of has been done and that would mean it was not capable of much.


assimilative ::: a. --> Tending to, or characterized by, assimilation; that assimilates or causes assimilation; as, an assimilative process or substance.

assimilatory ::: a. --> Tending to assimilate, or produce assimilation; as, assimilatory organs.

assimulate ::: v. t. --> To feign; to counterfeit; to simulate; to resemble.
To assimilate.


assimulation ::: n. --> Assimilation.

astylar ::: a. --> Without columns or pilasters.

asymmetrical ::: a. --> Incommensurable.
Not symmetrical; wanting proportion; esp., not bilaterally symmetrical.


asymmetry ::: n. --> Want of symmetry, or proportion between the parts of a thing, esp. want of bilateral symmetry.
Incommensurability.


atrabilarian ::: a. --> Alt. of Atrabilarious ::: n. --> A person much given to melancholy; a hypochondriac.

atrabilarious ::: a. --> Affected with melancholy; atrabilious.

atropine ::: n. --> A poisonous, white, crystallizable alkaloid, extracted from the Atropa belladonna, or deadly nightshade, and the Datura Stramonium, or thorn apple. It is remarkable for its power in dilating the pupil of the eye. Called also daturine.

ATTACHMENT. ::: All attachment is a hindrance to sadhana. Goodwāl you should have for all, psychic kindness for all, but no vital attachment.
To become indifferent to the attraction of outer objects is one of the first rules of yoga, for this non-attachment liberates the inner being into peace and the true consciousness.
Even after the liberation, one has to remain vigilant, for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it.
Attachment to things ::: the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.


attempter ::: n. --> One who attempts; one who essays anything.
An assailant; also, a temper.


augmentation ::: n. --> The act or process of augmenting, or making larger, by addition, expansion, or dilation; increase.
The state of being augmented; enlargement.
The thing added by way of enlargement.
A additional charge to a coat of arms, given as a mark of honor.
The stage of a disease in which the symptoms go on increasing.


avaiably ::: adv. --> In an available manner; profitably; advantageously; efficaciously.

availabilities ::: pl. --> of Availability

availability ::: n. --> The quality of being available; availableness.
That which is available.


available ::: a. --> Having sufficient power, force, or efficacy, for the object; effectual; valid; as, an available plea.
Such as one may avail one&


availableness ::: n. --> Competent power; validity; efficacy; as, the availableness of a title.
Quality of being available; capability of being used for the purpose intended.


avalanche ::: n. --> A large mass or body of snow and ice sliding swiftly down a mountain side, or falling down a precipice.
A fall of earth, rocks, etc., similar to that of an avalanche of snow or ice.
A sudden, great, or irresistible descent or influx of anything.


awake ::: v. 1. To arouse from sleep or inactivity. 2. Fig. To rise from a state resembling sleep, such as death, indifference, inaction; to become active or vigilant. 3. To come or bring to an awareness, to become cognizant, to be fully conscious, to appreciate fully (often followed by to). awakes, awoke, awaking. *adj.* 4. Not asleep; conscious; vigilant, alert. half-awake.

aware ::: a. --> Watchful; vigilant or on one&

awn ::: n. --> The bristle or beard of barley, oats, grasses, etc., or any similar bristlelike appendage; arista.

backworm ::: n. --> A disease of hawks. See Filanders.

bacterium ::: n. --> A microscopic vegetable organism, belonging to the class Algae, usually in the form of a jointed rodlike filament, and found in putrefying organic infusions. Bacteria are destitute of chlorophyll, and are the smallest of microscopic organisms. They are very widely diffused in nature, and multiply with marvelous rapidity, both by fission and by spores. Certain species are active agents in fermentation, while others appear to be the cause of certain infectious diseases. See Bacillus.

badminton ::: n. --> A game, similar to lawn tennis, played with shuttlecocks.
A preparation of claret, spiced and sweetened.


bailable ::: a. --> Having the right or privilege of being admitted to bail, upon bond with sureties; -- used of persons.
Admitting of bail; as, a bailable offense.
That can be delivered in trust; as, bailable goods.


balloon fish ::: --> A fish of the genus Diodon or the genus Tetraodon, having the power of distending its body by taking air or water into its dilatable esophagus. See Globefish, and Bur fish.

baluster ::: n. --> A small column or pilaster, used as a support to the rail of an open parapet, to guard the side of a staircase, or the front of a gallery. See Balustrade.

bandore ::: n. --> A musical stringed instrument, similar in form to a guitar; a pandore.

basi- ::: --> A combining form, especially in anatomical and botanical words, to indicate the base or position at or near a base; forming a base; as, basibranchials, the most ventral of the cartilages or bones of the branchial arches; basicranial, situated at the base of the cranium; basifacial, basitemporal, etc.

basilar ::: n. --> Alt. of Basilary

basilary ::: n. --> Relating to, or situated at, the base.
Lower; inferior; applied to impulses or springs of action.


basilicas ::: public buildings in ancient Rome having a central nave with an apse at one or both ends and two side aisles formed by rows of columns, which was used as an assembly hall – also Christian churches with a similar design.

basipterygium ::: n. --> A bar of cartilage at the base of the embryonic fins of some fishes. It develops into the metapterygium.

batiste ::: n. --> Originally, cambric or lawn of fine linen; now applied also to cloth of similar texture made of cotton.

battailant ::: v. i. --> Prepared for battle; combatant; warlike. ::: n. --> A combatant.

battalion ::: 1. An army unit typically consisting of a headquarters and two or more companies, batteries, or similar subunits. 2. A large body of organized troops in battle gear. 3. A large indefinite number of persons or things.

beak ::: n. --> The bill or nib of a bird, consisting of a horny sheath, covering the jaws. The form varied much according to the food and habits of the bird, and is largely used in the classification of birds.
A similar bill in other animals, as the turtles.
The long projecting sucking mouth of some insects, and other invertebrates, as in the Hemiptera.
The upper or projecting part of the shell, near the hinge of a bivalve.


beast ::: n. --> Any living creature; an animal; -- including man, insects, etc.
Any four-footed animal, that may be used for labor, food, or sport; as, a beast of burden.
As opposed to man: Any irrational animal.
Fig.: A coarse, brutal, filthy, or degraded fellow.
A game at cards similar to loo.
A penalty at beast, omber, etc. Hence: To be beasted, to be


behindhand ::: adv. & a. --> In arrears financially; in a state where expenditures have exceeded the receipt of funds.
In a state of backwardness, in respect to what is seasonable or appropriate, or as to what should have been accomplished; not equally forward with some other person or thing; dilatory; backward; late; tardy; as, behindhand in studies or in work.


bellows ::: n. sing. & pl. --> An instrument, utensil, or machine, which, by alternate expansion and contraction, or by rise and fall of the top, draws in air through a valve and expels it through a tube for various purposes, as blowing fires, ventilating mines, or filling the pipes of an organ with wind.

benzene ::: n. --> A volatile, very inflammable liquid, C6H6, contained in the naphtha produced by the destructive distillation of coal, from which it is separated by fractional distillation. The name is sometimes applied also to the impure commercial product or benzole, and also, but rarely, to a similar mixed product of petroleum.

benzine ::: n. --> A liquid consisting mainly of the lighter and more volatile hydrocarbons of petroleum or kerosene oil, used as a solvent and for cleansing soiled fabrics; -- called also petroleum spirit, petroleum benzine. Varieties or similar products are gasoline, naphtha, rhigolene, ligroin, etc.
Same as Benzene.


between ::: prep. --> In the space which separates; betwixt; as, New York is between Boston and Philadelphia.
Used in expressing motion from one body or place to another; from one to another of two.
Belonging in common to two; shared by both.
Belonging to, or participated in by, two, and involving reciprocal action or affecting their mutual relation; as, opposition between science and religion.


bevelment ::: n. --> The replacement of an edge by two similar planes, equally inclined to the including faces or adjacent planes.

bewailable ::: a. --> Such as may, or ought to, be bewailed; lamentable.

bible ::: n. --> A book.
The Book by way of eminence, -- that is, the book which is made up of the writings accepted by Christians as of divine origin and authority, whether such writings be in the original language, or translated; the Scriptures of the Old and New Testaments; -- sometimes in a restricted sense, the Old Testament; as, King James&


bifilar ::: a. --> Two-threaded; involving the use of two threads; as, bifilar suspension; a bifilar balance.

bilabiate ::: a. --> Having two lips, as the corols of certain flowers.

bilaciniate ::: a. --> Doubly fringed.

bilalo ::: n. --> A two-masted passenger boat or small vessel, used in the bay of Manila.

bilamellate ::: a. --> Alt. of Bilamellated

bilamellated ::: a. --> Formed of two plates, as the stigma of the Mimulus; also, having two elevated ridges, as in the lip of certain flowers.

bilaminar ::: a. --> Alt. of Bilaminate

bilaminate ::: a. --> Formed of, or having, two laminae, or thin plates.

bilander ::: n. --> A small two-masted merchant vessel, fitted only for coasting, or for use in canals, as in Holland.

biland ::: n. --> A byland.

bilateral ::: a. --> Having two sides; arranged upon two sides; affecting two sides or two parties.
Of or pertaining to the two sides of a central area or organ, or of a central axis; as, bilateral symmetry in animals, where there is a similarity of parts on the right and left sides of the body.


bilaterality ::: n. --> State of being bilateral.

bilberry ::: n. --> The European whortleberry (Vaccinium myrtillus); also, its edible bluish black fruit.
Any similar plant or its fruit; esp., in America, the species Vaccinium myrtilloides, V. caespitosum and V. uliginosum.


bindweed ::: n. --> A plant of the genus Convolvulus; as, greater bindweed (C. Sepium); lesser bindweed (C. arvensis); the white, the blue, the Syrian, bindweed. The black bryony, or Tamus, is called black bindweed, and the Smilax aspera, rough bindweed.

blanket ::: a. --> A heavy, loosely woven fabric, usually of wool, and having a nap, used in bed clothing; also, a similar fabric used as a robe; or any fabric used as a cover for a horse.
A piece of rubber, felt, or woolen cloth, used in the tympan to make it soft and elastic.
A streak or layer of blubber in whales. ::: v. t.


blot ::: n. 1. A dark spot or stain. 2. Something likened to a blot that destroys. v. 3. To make obscure; hide. 4. To destroy utterly; annihilate. blotted.

blower ::: n. --> One who, or that which, blows.
A device for producing a current of air; as: (a) A metal plate temporarily placed before the upper part of a grate or open fire. (b) A machine for producing an artificial blast or current of air by pressure, as for increasing the draft of a furnace, ventilating a building or shaft, cleansing gram, etc.
A blowing out or excessive discharge of gas from a hole or fissure in a mine.


blowtube ::: n. --> A blowgun.
A similar instrument, commonly of tin, used by boys for discharging paper wads and other light missiles.
A long wrought iron tube, on the end of which the workman gathers a quantity of "metal" (melted glass), and through which he blows to expand or shape it; -- called also blowing tube, and blowpipe.


bluebill ::: n. --> A duck of the genus Fuligula. Two American species (F. marila and F. affinis) are common. See Scaup duck.

boilary ::: n. --> See Boilery.

bold eagle ::: --> an Australian eagle (Aquila audax), which destroys lambs and even the kangaroo.

bombilate ::: n. --> To hum; to buzz.

bombilation ::: n. --> A humming sound; a booming.

boncilate ::: n. --> A substance composed of ground bone, mineral matters, etc., hardened by pressure, and used for making billiard balls, boxes, etc.

bonnilass ::: n. --> A "bonny lass"; a beautiful girl.

book ::: n. --> A collection of sheets of paper, or similar material, blank, written, or printed, bound together; commonly, many folded and bound sheets containing continuous printing or writing.
A composition, written or printed; a treatise.
A part or subdivision of a treatise or literary work; as, the tenth book of "Paradise Lost."
A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures, etc.


borage ::: n. --> A mucilaginous plant of the genus Borago (B. officinalis), which is used, esp. in France, as a demulcent and diaphoretic.

borer ::: n. --> One that bores; an instrument for boring.
A marine, bivalve mollusk, of the genus Teredo and allies, which burrows in wood. See Teredo.
Any bivalve mollusk (Saxicava, Lithodomus, etc.) which bores into limestone and similar substances.
One of the larvae of many species of insects, which penetrate trees, as the apple, peach, pine, etc. See Apple borer, under Apple.


boron ::: n. --> A nonmetallic element occurring abundantly in borax. It is reduced with difficulty to the free state, when it can be obtained in several different forms; viz., as a substance of a deep olive color, in a semimetallic form, and in colorless quadratic crystals similar to the diamond in hardness and other properties. It occurs in nature also in boracite, datolite, tourmaline, and some other minerals. Atomic weight 10.9. Symbol B.

brachiate ::: a. --> Having branches in pairs, decussated, all nearly horizontal, and each pair at right angles with the next, as in the maple and lilac.

brachiolaria ::: n. pl. --> A peculiar early larval stage of certain starfishes, having a bilateral structure, and swimming by means of bands of vibrating cilia.

brain ::: n. --> The whitish mass of soft matter (the center of the nervous system, and the seat of consciousness and volition) which is inclosed in the cartilaginous or bony cranium of vertebrate animals. It is simply the anterior termination of the spinal cord, and is developed from three embryonic vesicles, whose cavities are connected with the central canal of the cord; the cavities of the vesicles become the central cavities, or ventricles, and the walls thicken unequally and become the three segments, the fore-, mid-, and hind-brain.

brand ::: v. t. --> A burning piece of wood; or a stick or piece of wood partly burnt, whether burning or after the fire is extinct.
A sword, so called from its glittering or flashing brightness.
A mark made by burning with a hot iron, as upon a cask, to designate the quality, manufacturer, etc., of the contents, or upon an animal, to designate ownership; -- also, a mark for a similar purpose made in any other way, as with a stencil. Hence, figurately:


brattice ::: n. --> A wall of separation in a shaft or gallery used for ventilation.
Planking to support a roof or wall.


breastplate ::: n. --> A plate of metal covering the breast as defensive armor.
A piece against which the workman presses his breast in operating a breast drill, or other similar tool.
A strap that runs across a horse&


briar ::: n. --> Same as Brier.
A plant with a slender woody stem bearing stout prickles; especially, species of Rosa, Rubus, and Smilax.
Fig.: Anything sharp or unpleasant to the feelings.


broadbill ::: n. --> A wild duck (Aythya, / Fuligula, marila), which appears in large numbers on the eastern coast of the United States, in autumn; -- called also bluebill, blackhead, raft duck, and scaup duck. See Scaup duck.
The shoveler. See Shoveler.


bromoform ::: n. --> A colorless liquid, CHBr3, having an agreeable odor and sweetish taste. It is produced by the simultaneous action of bromine and caustic potash upon wood spirit, alcohol, or acetone, as also by certain other reactions. In composition it is the same as chloroform, with the substitution of bromine for chlorine. It is somewhat similar to chloroform in its effects.

brunswick green ::: --> An oxychloride of copper, used as a green pigment; also, a carbonate of copper similarly employed.

brush wheel ::: --> A wheel without teeth, used to turn a similar one by the friction of bristles or something brushlike or soft attached to the circumference.
A circular revolving brush used by turners, lapidaries, silversmiths, etc., for polishing.


budget ::: n. --> A bag or sack with its contents; hence, a stock or store; an accumulation; as, a budget of inventions.
The annual financial statement which the British chancellor of the exchequer makes in the House of Commons. It comprehends a general view of the finances of the country, with the proposed plan of taxation for the ensuing year. The term is sometimes applied to a similar statement in other countries.


bull brier ::: --> A species of Smilax (S. Pseudo-China) growing from New Jersey to the Gulf of Mexico, which has very large tuberous and farinaceous rootstocks, formerly used by the Indians for a sort of bread, and by the negroes as an ingredient in making beer; -- called also bamboo brier and China brier.

bunker ::: n. --> A sort of chest or box, as in a window, the lid of which serves for a seat.
A large bin or similar receptacle; as, a coal bunker.


bunt ::: n. --> A fungus (Ustilago foetida) which affects the ear of cereals, filling the grains with a fetid dust; -- also called pepperbrand.
The middle part, cavity, or belly of a sail; the part of a furled sail which is at the center of the yard. ::: v. i. --> To swell out; as, the sail bunts.


burin ::: n. --> The cutting tool of an engraver on metal, used in line engraving. It is made of tempered steel, one end being ground off obliquely so as to produce a sharp point, and the other end inserted in a handle; a graver; also, the similarly shaped tool used by workers in marble.
The manner or style of execution of an engraver; as, a soft burin; a brilliant burin.


burlap ::: n. --> A coarse fabric, made of jute or hemp, used for bagging; also, a finer variety of similar material, used for curtains, etc.

buskin ::: n. --> A strong, protecting covering for the foot, coming some distance up the leg.
A similar covering for the foot and leg, made with very thick soles, to give an appearance of elevation to the stature; -- worn by tragic actors in ancient Greece and Rome. Used as a symbol of tragedy, or the tragic drama, as distinguished from comedy.


But still it is the personal effort that Is prominent and assumes most of the burden. The other way is that of the psychic being, the consciousness opening to the Divine, not only opening the psychic and bringing it forward, but opening the mind, the vital and the physical, receiving the Light, perceiving what is to be done, feeling and seeing it done by the Divine Force itself and helping constantly by its own vigilant and conscious assent to and call for the Divine working.

buzz ::: v. i. --> To make a low, continuous, humming or sibilant sound, like that made by bees with their wings. Hence: To utter a murmuring sound; to speak with a low, humming voice. ::: v. t. --> To sound forth by buzzing.
To whisper; to communicate, as tales, in an under tone; to


bylander ::: n. --> See Bilander.

byssaceous ::: a. --> Byssuslike; consisting of fine fibers or threads, as some very delicate filamentous algae.

byssus ::: n. --> A cloth of exceedingly fine texture, used by the ancients. It is disputed whether it was of cotton, linen, or silk.
A tuft of long, tough filaments which are formed in a groove of the foot, and issue from between the valves of certain bivalve mollusks, as the Pinna and Mytilus, by which they attach themselves to rocks, etc.
An obsolete name for certain fungi composed of slender threads.


cabaret ::: n. --> A tavern; a house where liquors are retailed.
a type of restaurant where liquor and dinner is served, and entertainment is provided, as by musicians, dancers, or comedians, and providing space for dancing by the patrons; -- similar to a nightclub. The term cabaret is often used in the names of such an establishment.
the type of entertainment provided in a cabaret{2}.


cabling ::: p. pr. & vb. n. --> of Cable ::: n. --> The decoration of a fluted shaft of a column or of a pilaster with reeds, or rounded moldings, which seem to be laid in the hollows of the fluting. These are limited in length to about one third of the height of the shaft.

cacholong ::: n. --> An opaque or milk-white chalcedony, a variety of quartz; also, a similar variety of opal.

caffila ::: n. --> See Cafila.

cafila ::: n. --> Alt. of Cafileh

calendulin ::: n. --> A gummy or mucilaginous tasteless substance obtained from the marigold or calendula, and analogous to bassorin.

callus ::: n. --> Same as Callosity
The material of repair in fractures of bone; a substance exuded at the site of fracture, which is at first soft or cartilaginous in consistence, but is ultimately converted into true bone and unites the fragments into a single piece.
The new formation over the end of a cutting, before it puts out rootlets.


calyptra ::: n. --> A little hood or veil, resembling an extinguisher in form and position, covering each of the small flasklike capsules which contain the spores of mosses; also, any similar covering body.

can be acquired and unmixed, not an anxious vigilance, the belter.

cankerworm ::: n. --> The larva of two species of geometrid moths which are very injurious to fruit and shade trees by eating, and often entirely destroying, the foliage. Other similar larvae are also called cankerworms.

cantoned ::: imp. & p. p. --> of Canton ::: a. --> Having a charge in each of the four corners; -- said of a cross on a shield, and also of the shield itself.
Having the angles marked by, or decorated with, projecting moldings or small columns; as, a cantoned pier or pilaster.


capillaceous ::: a. --> Having long filaments; resembling a hair; slender. See Capillary.

capillament ::: n. --> A filament.
Any villous or hairy covering; a fine fiber or filament, as of the nerves.


capitulum ::: n. --> A thick head of flowers on a very short axis, as a clover top, or a dandelion; a composite flower. A capitulum may be either globular or flat.
A knoblike protuberance of any part, esp. at the end of a bone or cartilage. [See Illust. of Artiodactyla.]


carpal ::: a. --> Of or pertaining to the carpus, or wrist. ::: n. --> One of the bones or cartilages of the carpus; a carpale.

carpale ::: n. --> One of the bones or cartilages of the carpus; esp. one of the series articulating with the metacarpals.

carpus ::: n. --> The wrist; the bones or cartilages between the forearm, or antibrachium, and the hand or forefoot; in man, consisting of eight short bones disposed in two rows.

carrigeen ::: n. --> A small, purplish, branching, cartilaginous seaweed (Chondrus crispus), which, when bleached, is the Irish moss of commerce.

cartilage ::: n. --> A translucent, elastic tissue; gristle.

cartilagineous ::: a. --> See Cartilaginous.

cartilaginification ::: n. --> The act or process of forming cartilage.

cartilaginous ::: a. --> Of or pertaining to cartilage; gristly; firm and tough like cartilage.
Having the skeleton in the state of cartilage, the bones containing little or no calcareous matter; said of certain fishes, as the sturgeon and the sharks.


caryatid ::: a. --> Of or pertaining to a caryatid. ::: n. --> A draped female figure supporting an entablature, in the place of a column or pilaster.

catfish ::: n. --> A name given in the United States to various species of siluroid fishes; as, the yellow cat (Amiurus natalis); the bind cat (Gronias nigrilabrus); the mud cat (Pilodictic oilwaris), the stone cat (Noturus flavus); the sea cat (Arius felis), etc. This name is also sometimes applied to the wolf fish. See Bullhrad.

cedrene ::: n. --> A rich aromatic oil, C15H24, extracted from oil of red cedar, and regarded as a polymeric terpene; also any one of a class of similar substances, as the essential oils of cloves, cubebs, juniper, etc., of which cedrene proper is the type.

celticize ::: v. t. --> To render Celtic; to assimilate to the Celts.

cephalostyle ::: n. --> The anterior end of the notochord and its bony sheath in the base of cartilaginous crania.

cerasin ::: n. --> A white amorphous substance, the insoluble part of cherry gum; -- called also meta-arabinic acid.
A gummy mucilaginous substance; -- called also bassorin, tragacanthin, etc.


ceratobranchial ::: a. --> Pertaining to the bone, or cartilage, below the epibranchial in a branchial arch. ::: n. --> A ceratobranchial bone, or cartilage.

ceratohyal ::: a. --> Pertaining to the bone, or cartilage, below the epihyal in the hyoid arch. ::: n. --> A ceratohyal bone, or cartilage, which, in man, forms one of the small horns of the hyoid.

cerberus ::: n. --> A monster, in the shape of a three-headed dog, guarding the entrance into the infernal regions, Hence: Any vigilant custodian or guardian, esp. if surly.
A genus of East Indian serpents, allied to the pythons; the bokadam.


cestraciont ::: n. --> A shark of the genus Cestracion, and of related genera. The posterior teeth form a pavement of bony plates for crushing shellfish. Most of the species are extinct. The Port Jackson shark and a similar one found in California are living examples. ::: a. --> Pertaining to, or characteristic of, the genus

cheek ::: n. --> The side of the face below the eye.
The cheek bone.
Those pieces of a machine, or of any timber, or stone work, which form corresponding sides, or which are similar and in pair; as, the cheeks (jaws) of a vise; the cheeks of a gun carriage, etc.
The branches of a bridle bit.
A section of a flask, so made that it can be moved laterally, to permit the removal of the pattern from the mold; the


cheese ::: n. --> The curd of milk, coagulated usually with rennet, separated from the whey, and pressed into a solid mass in a hoop or mold.
A mass of pomace, or ground apples, pressed together in the form of a cheese.
The flat, circular, mucilaginous fruit of the dwarf mallow (Malva rotundifolia).
A low courtesy; -- so called on account of the cheese form assumed by a woman&


cherimoyer ::: n. --> A small downy-leaved tree (Anona Cherimolia), with fragrant flowers. It is a native of Peru.
Its delicious fruit, which is succulent, dark purple, and similar to the custard apple of the West Indies.


chimaera ::: n. --> A cartilaginous fish of several species, belonging to the order Holocephali. The teeth are few and large. The head is furnished with appendages, and the tail terminates in a point.

chinquapin ::: n. --> A branching, nut-bearing tree or shrub (Castanea pumila) of North America, from six to twenty feet high, allied to the chestnut. Also, its small, sweet, edible nat.

chive ::: n. --> A filament of a stamen.
A perennial plant (Allium Schoenoprasum), allied to the onion. The young leaves are used in omelets, etc.


chlorophyll ::: n. --> Literally, leaf green; a green granular matter formed in the cells of the leaves (and other parts exposed to light) of plants, to which they owe their green color, and through which all ordinary assimilation of plant food takes place. Similar chlorophyll granules have been found in the tissues of the lower animals.

choledology ::: n. --> A treatise on the bile and bilary organs.

chondrification ::: n. --> Formation of, or conversion into, cartilage.

chondrify ::: v. t. & i. --> To convert, or be converted, into cartilage.

chondrigen ::: n. --> The chemical basis of cartilage, converted by long boiling in water into a gelatinous body called chondrin.

chondrin ::: n. --> A colorless, amorphous, nitrogenous substance, tasteless and odorless, formed from cartilaginous tissue by long-continued action of boiling water. It is similar to gelatin, and is a large ingredient of commercial gelatin.

chondritis ::: n. --> An inflammation of cartilage.

chondro- ::: --> A combining form meaning a grain, granular, granular cartilage, cartilaginous; as, the chondrocranium, the cartilaginous skull of the lower vertebrates and of embryos.

chondroganoidea ::: n. --> An order of ganoid fishes, including the sturgeons; -- so called on account of their cartilaginous skeleton.

chondrogenesis ::: n. --> The development of cartilage.

chondroid ::: a. --> Resembling cartilage.

chondrology ::: n. --> The science which treats of cartilages.

chondroma ::: n. --> A cartilaginous tumor or growth.

chondropterygian ::: a. --> Having a cartilaginous skeleton. ::: n. --> One of the Chondropterygii.

chondropterygii ::: n. pl. --> A group of fishes, characterized by cartilaginous fins and skeleton. It includes both ganoids (sturgeons, etc.) and selachians (sharks), but is now often restricted to the latter.

chondrostei ::: n. pl. --> An order of fishes, including the sturgeons; -- so named because the skeleton is cartilaginous.

chondrotomy ::: n. --> The dissection of cartilages.

chorion ::: n. --> The outer membrane which invests the fetus in the womb; also, the similar membrane investing many ova at certain stages of development.
The true skin, or cutis.
The outer membrane of seeds of plants.


chylous ::: a. --> Consisting of, or similar to, chyle.

cinchonidine ::: n. --> One of the quinine group of alkaloids, found especially in red cinchona bark. It is a white crystalline substance, C19H22N2O, with a bitter taste and qualities similar to, but weaker than, quinine; -- sometimes called also cinchonidia.

circumspectness ::: n. --> Vigilance in guarding against evil from every quarter; caution.

cirrhosis ::: n. --> A disease of the liver in which it usually becomes smaller in size and more dense and fibrous in consistence; hence sometimes applied to similar changes in other organs, caused by increase in the fibrous framework and decrease in the proper substance of the organ.

cirsocele ::: n. --> The varicose dilatation of the spermatic vein.

cladophyll ::: n. --> A special branch, resembling a leaf, as in the apparent foliage of the broom (Ruscus) and of the common cultivated smilax (Myrsiphillum).

claret ::: n. --> The name first given in England to the red wines of Medoc, in France, and afterwards extended to all the red Bordeaux wines. The name is also given to similar wines made in the United States.

clash ::: n. 1. A loud, harsh noise, such as that made by two metal objects in collision. 2. An encounter between hostile forces; a battle or skirmish. 3. A conflict, as between opposing or irreconcilable ideas. v. 4. To engage in a physical conflict or contest, as in a game or a battle (often followed by with). 5. To come into conflict; be in opposition. clashes, clashed, clashing.

cleave ::: v. i. --> To adhere closely; to stick; to hold fast; to cling.
To unite or be united closely in interest or affection; to adhere with strong attachment.
To fit; to be adapted; to assimilate. ::: v. t. --> To part or divide by force; to split or rive; to cut.


clementine ::: a. --> Of or pertaining to Clement, esp. to St. Clement of Rome and the spurious homilies attributed to him, or to Pope Clement V. and his compilations of canon law.

cliche ::: n. --> A stereotype plate or any similar reproduction of ornament, or lettering, in relief.

closure ::: v. t. --> The act of shutting; a closing; as, the closure of a chink.
That which closes or shuts; that by which separate parts are fastened or closed.
That which incloses or confines; an inclosure.
A conclusion; an end.
A method of putting an end to debate and securing an immediate vote upon a measure before a legislative body. It is similar


cloud ::: 1. A visible collection of particles of water or ice suspended in the air, usually at an elevation above the earth"s surface. 2. Any similar mass, esp. of smoke or dust. 3. Something fleeting or unsubstantial. 4. Anything that obscures or darkens something, or causes gloom, trouble, suspicion, disgrace, etc. clouds, clouds", cloud-veils.

cluster ::: n. --> A number of things of the same kind growing together; a bunch.
A number of similar things collected together or lying contiguous; a group; as, a cluster of islands.
A number of individuals grouped together or collected in one place; a crowd; a mob. ::: v. i.


clusters ::: a group of the same or similar elements gathered or occurring closely together.

coalescence ::: n. --> The act or state of growing together, as similar parts; the act of uniting by natural affinity or attraction; the state of being united; union; concretion.

coalescent ::: a. --> Growing together; cohering, as in the organic cohesion of similar parts; uniting.

cockle ::: n. --> A bivalve mollusk, with radiating ribs, of the genus Cardium, especially C. edule, used in Europe for food; -- sometimes applied to similar shells of other genera.
A cockleshell.
The mineral black tourmaline or schorl; -- so called by the Cornish miners.
The fire chamber of a furnace.
A hop-drying kiln; an oast.


codeine ::: n. --> One of the opium alkaloids; a white crystalline substance, C18H21NO3, similar to and regarded as a derivative of morphine, but much feebler in its action; -- called also codeia.

code ::: n. --> A body of law, sanctioned by legislation, in which the rules of law to be specifically applied by the courts are set forth in systematic form; a compilation of laws by public authority; a digest.
Any system of rules or regulations relating to one subject; as, the medical code, a system of rules for the regulation of the professional conduct of physicians; the naval code, a system of rules for making communications at sea means of signals.


cognate ::: a. --> Allied by blood; kindred by birth; specifically (Law), related on the mother&

coilas ::: (Most often spelled Kailas.) "One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

Coilas ::: (Most often spelled Kailas). One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

Coilas ::: Tehmi: “Coilas is the old Bengali spelling of Kailas and is the heaven of Shiva.”

coltsfoot ::: n. --> A perennial herb (Tussilago Farfara), whose leaves and rootstock are sometimes employed in medicine.

columella ::: n. --> An axis to which a carpel of a compound pistil may be attached, as in the case of the geranium; or which is left when a pod opens.
A columnlike axis in the capsules of mosses.
A term applied to various columnlike parts; as, the columella, or epipterygoid bone, in the skull of many lizards; the columella of the ear, the bony or cartilaginous rod connecting the tympanic membrane with the internal ear.


com- ::: --> A prefix from the Latin preposition cum, signifying with, together, in conjunction, very, etc. It is used in the form com- before b, m, p, and sometimes f, and by assimilation becomes col- before l, cor- before r, and con- before any consonant except b, h, l, m, p, r, and w. Before a vowel com- becomes co-; also before h, w, and sometimes before other consonants.

common ::: v. --> Belonging or relating equally, or similarly, to more than one; as, you and I have a common interest in the property.
Belonging to or shared by, affecting or serving, all the members of a class, considered together; general; public; as, properties common to all plants; the common schools; the Book of Common Prayer.
Often met with; usual; frequent; customary.
Not distinguished or exceptional; inconspicuous; ordinary;


compare ::: v. t. --> To examine the character or qualities of, as of two or more persons or things, for the purpose of discovering their resemblances or differences; to bring into comparison; to regard with discriminating attention.
To represent as similar, for the purpose of illustration; to liken.
To inflect according to the degrees of comparison; to state positive, comparative, and superlative forms of; as, most


compendium ::: n. --> A brief compilation or composition, containing the principal heads, or general principles, of a larger work or system; an abridgment; an epitome; a compend; a condensed summary.

compilation ::: n. --> The act or process of compiling or gathering together from various sources.
That which is compiled; especially, a book or document composed of materials gathering from other books or documents.


compilator ::: n. --> Compiler.

compilement ::: n. --> Compilation.

compiler ::: n. --> One who compiles; esp., one who makes books by compilation.

conchal ::: a. --> Pertaining to the concha, or external ear; as, the conchal cartilage.

concurrent ::: a. --> Acting in conjunction; agreeing in the same act or opinion; contributing to the same event or effect; cooperating.
Conjoined; associate; concomitant; existing or happening at the same time.
Joint and equal in authority; taking cognizance of similar questions; operating on the same objects; as, the concurrent jurisdiction of courts.
Meeting in one point.


confectionery ::: n. --> Sweetmeats, in general; things prepared and sold by a confectioner; confections; candies.
A place where candies, sweetmeats, and similar things are made or sold.


conformable ::: a. --> Corresponding in form, character, opinions, etc.; similar; like; consistent; proper or suitable; -- usually followed by to.
Disposed to compliance or obedience; ready to follow direstions; submissive; compliant.
Parallel, or nearly so; -- said of strata in contact.


conform ::: a. --> Of the same form; similar in import; conformable. ::: v. t. --> To shape in accordance with; to make like; to bring into harmony or agreement with; -- usually with to or unto. ::: v. i.

congeneracy ::: n. --> Similarity of origin; affinity.

conjubilant ::: a. --> Shouting together for joy; rejoicing together.

conner ::: n. --> A marine European fish (Crenilabrus melops); also, the related American cunner. See Cunner.

consecutive ::: a. --> Following in a train; succeeding one another in a regular order; successive; uninterrupted in course or succession; with no interval or break; as, fifty consecutive years.
Following as a consequence or result; actually or logically dependent; consequential; succeeding.
Having similarity of sequence; -- said of certain parallel progressions of two parts in a piece of harmony; as, consecutive fifths, or consecutive octaves, which are forbidden.


contact ::: n. --> A close union or junction of bodies; a touching or meeting.
The property of two curves, or surfaces, which meet, and at the point of meeting have a common direction.
The plane between two adjacent bodies of dissimilar rock.


contagious ::: a. --> Communicable by contact, by a virus, or by a bodily exhalation; catching; as, a contagious disease.
Conveying or generating disease; pestilential; poisonous; as, contagious air.
Spreading or communicable from one to another; exciting similar emotions or conduct in others.


contractibility ::: n. --> Capability of being contracted; quality of being contractible; as, the contractibility and dilatability of air.

contrast ::: a difference, especially a strong dissimilarity, between entities or objects compared.

coracle ::: n. --> A boat made by covering a wicker frame with leather or oilcloth. It was used by the ancient Britons, and is still used by fisherman in Wales and some parts of Ireland. Also, a similar boat used in Thibet and in Egypt.

coral ::: n. --> The hard parts or skeleton of various Anthozoa, and of a few Hydrozoa. Similar structures are also formed by some Bryozoa.
The ovaries of a cooked lobster; -- so called from their color.
A piece of coral, usually fitted with small bells and other appurtenances, used by children as a plaything.


cordial ::: a. --> Proceeding from the heart.
Hearty; sincere; warm; affectionate.
Tending to revive, cheer, or invigorate; giving strength or spirits. ::: n. --> Anything that comforts, gladdens, and exhilarates.


corpuscle ::: n. --> A minute particle; an atom; a molecule.
A protoplasmic animal cell; esp., such as float free, like blood, lymph, and pus corpuscles; or such as are imbedded in an intercellular matrix, like connective tissue and cartilage corpuscles. See Blood.


correlation ::: n. --> Reciprocal relation; corresponding similarity or parallelism of relation or law; capacity of being converted into, or of giving place to, one another, under certain conditions; as, the correlation of forces, or of zymotic diseases.

corymb ::: n. --> A flat-topped or convex cluster of flowers, each on its own footstalk, and arising from different points of a common axis, the outermost blossoms expanding first, as in the hawthorn.
Any flattish flower cluster, whatever be the order of blooming, or a similar shaped cluster of fruit.


counterfeit ::: adv. --> Representing by imitation or likeness; having a resemblance to something else; portrayed.
Fabricated in imitation of something else, with a view to defraud by passing the false copy for genuine or original; as, counterfeit antiques; counterfeit coin.
Assuming the appearance of something; false; spurious; deceitful; hypocritical; as, a counterfeit philanthropist.


counterview ::: n. --> An opposite or opposing view; opposition; a posture in which two persons front each other.
A position in which two dissimilar things illustrate each other by opposition; contrast.


cowl ::: n. --> A monk&

cranium ::: n. --> The skull of an animal; especially, that part of the skull, either cartilaginous or bony, which immediately incloses the brain; the brain case or brainpan. See Skull.

crate ::: n. --> A large basket or hamper of wickerwork, used for the transportation of china, crockery, and similar wares.
A box or case whose sides are of wooden slats with interspaces, -- used especially for transporting fruit. ::: v. t. --> To pack in a crate or case for transportation; as, to


crater ::: n. --> The basinlike opening or mouth of a volcano, through which the chief eruption comes; similarly, the mouth of a geyser, about which a cone of silica is often built up.
The pit left by the explosion of a mine.
A constellation of the southen hemisphere; -- called also the Cup.


crease ::: n. --> See Creese.
A line or mark made by folding or doubling any pliable substance; hence, a similar mark, however produced.
One of the lines serving to define the limits of the bowler and the striker. ::: v. t.


crib ::: n. --> A manger or rack; a feeding place for animals.
A stall for oxen or other cattle.
A small inclosed bedstead or cot for a child.
A box or bin, or similar wooden structure, for storing grain, salt, etc.; as, a crib for corn or oats.
A hovel; a hut; a cottage.
A structure or frame of timber for a foundation, or for supporting a roof, or for lining a shaft.


cricoid ::: a. --> Resembling a ring; -- said esp. of the cartilage at the larynx, and the adjoining parts.

cricothyroid ::: a. --> Of or pertaining both to the cricoid and the thyroid cartilages.

crow-silk ::: n. --> A filamentous fresh-water alga (Conferva rivularis of Linnaeus, Rhizoclonium rivulare of Kutzing).

cubilose ::: n. --> A mucilagenous secretion of certain birds found as the characteristic ingredient of edible bird&

cucumber ::: n. --> A creeping plant, and its fruit, of several species of the genus Cucumis, esp. Cucumis sativus, the unripe fruit of which is eaten either fresh or picked. Also, similar plants or fruits of several other genera. See below.

cudweed ::: n. --> A small composite plant with cottony or silky stem and leaves, primarily a species of Gnaphalium, but the name is now given to many plants of different genera, as Filago, Antennaria, etc.; cottonweed.

cunctative ::: a. --> Slow; tardy; dilatory; causing delay.

cupping ::: p. pr. & vb. n. --> of Cup ::: n. --> The operation of drawing blood to or from the surface of the person by forming a partial vacuum over the spot. Also, sometimes, a similar operation for drawing pus from an abscess.

dactyl ::: n. --> A poetical foot of three sylables (-- ~ ~), one long followed by two short, or one accented followed by two unaccented; as, L. tegm/n/, E. mer\b6ciful; -- so called from the similarity of its arrangement to that of the joints of a finger.
A finger or toe; a digit.
The claw or terminal joint of a leg of an insect or crustacean.


dart ::: n. 1. A small, slender missile that is pointed at one end and usually feathered at the other and is propelled by hand, as in the game of darts, or by a blowgun when used as a weapon. 2. Something similar in function to such a missile, as the stinging member of an insect. *v. 2. To thrust or move suddenly or rapidly.* darts.

deathwatch ::: n. --> A small beetle (Anobium tessellatum and other allied species). By forcibly striking its head against woodwork it makes a ticking sound, which is a call of the sexes to each other, but has been imagined by superstitious people to presage death.
A small wingless insect, of the family Psocidae, which makes a similar but fainter sound; -- called also deathtick.
The guard set over a criminal before his execution.


decoct ::: v. t. --> To prepare by boiling; to digest in hot or boiling water; to extract the strength or flavor of by boiling; to make an infusion of.
To prepare by the heat of the stomach for assimilation; to digest; to concoct.
To warm, strengthen, or invigorate, as if by boiling.


defailance ::: n. --> Failure; miscarriage.

defiguration ::: n. --> Disfiguration; mutilation.

defiladed ::: imp. & p. p. --> of Defilade

defilade ::: v. t. --> To raise, as a rampart, so as to shelter interior works commanded from some higher point.

defilading ::: p. pr. & vb. n. --> of Defilade ::: n. --> The art or act of determining the directions and heights of the lines of rampart with reference to the protection of the interior from exposure to an enemy&

defilement ::: n. --> The protection of the interior walls of a fortification from an enfilading fire, as by covering them, or by a high parapet on the exposed side.
The act of defiling, or state of being defiled, whether physically or morally; pollution; foulness; dirtiness; uncleanness.


defile ::: v. i. --> To march off in a line, file by file; to file off. ::: v. t. --> Same as Defilade.
To make foul or impure; to make filthy; to dirty; to befoul; to pollute.
To soil or sully; to tarnish, as reputation; to taint.


delilah ::: n. --> The mistress of Samson, who betrayed him (Judges xvi.); hence, a harlot; a temptress.

delphinus ::: n. --> A genus of Cetacea, including the dolphin. See Dolphin, 1.
The Dolphin, a constellation near the equator and east of Aquila.


deltohedron ::: n. --> A solid bounded by twelve quadrilateral faces. It is a hemihedral form of the isometric system, allied to the tetrahedron.

demilance ::: n. --> A light lance; a short spear; a half pike; also, a demilancer.

demilancer ::: n. --> A soldier of light cavalry of the 16th century, who carried a demilance.

demulcent ::: a. --> Softening; mollifying; soothing; assuasive; as, oil is demulcent. ::: n. --> A substance, usually of a mucilaginous or oily nature, supposed to be capable of soothing an inflamed nervous membrane, or protecting it from irritation. Gum Arabic, glycerin, olive oil, etc.,

dentilabial ::: a. --> Formed by the teeth and the lips, or representing a sound so formed. ::: n. --> A dentilabial sound or letter.

dentilated ::: a. --> Toothed.

dentilation ::: n. --> Dentition.

dentilave ::: n. --> A wash for cleaning the teeth.

deoppilate ::: v. t. --> To free from obstructions; to clear a passage through.

deoppilation ::: n. --> Removal of whatever stops up the passages.

deoppilative ::: a. & n. --> Deobstruent; aperient.

depilated ::: imp. & p. p. --> of Depilate

depilate ::: v. t. --> To strip of hair; to husk.

depilating ::: p. pr. & vb. n. --> of Depilate

depilation ::: n. --> Act of pulling out or removing the hair; unhairing.

depilatory ::: a. --> Having the quality or power of removing hair. ::: n. --> An application used to take off hair.

destroy ::: 1. To reduce anything to useless fragments, a useless form, or remains, as by rending, burning, or dissolving; injuring beyond repair or renewal; demolish; ruin; annihilate. 2. To subdue or defeat completely; crush. 3. To slay, to kill. destroys, destroyed, destroying, world-destroying.

destroy ::: v. t. --> To unbuild; to pull or tear down; to separate virulently into its constituent parts; to break up the structure and organic existence of; to demolish.
To ruin; to bring to naught; to put an end to; to annihilate; to consume.
To put an end to the existence, prosperity, or beauty of; to kill.


destruction ::: 1. The act of destroying. 2. The condition of having been destroyed; annihilation. Destruction"s.

destructionist ::: n. --> One who delights in destroying that which is valuable; one whose principles and influence tend to destroy existing institutions; a destructive.
One who believes in the final destruction or complete annihilation of the wicked; -- called also annihilationist.


devour ::: v. t. --> To eat up with greediness; to consume ravenously; to feast upon like a wild beast or a glutton; to prey upon.
To seize upon and destroy or appropriate greedily, selfishly, or wantonly; to consume; to swallow up; to use up; to waste; to annihilate.
To enjoy with avidity; to appropriate or take in eagerly by the senses.


diacritical ::: a. --> That separates or distinguishes; -- applied to points or marks used to distinguish letters of similar form, or different sounds of the same letter, as, a, /, a, /, /, etc.

diadelphia ::: n. pl. --> A Linnaean class of plants whose stamens are united into two bodies or bundles by their filaments.

diadelphous ::: a. --> Of or pertaining to the class Diadelphia; having the stamens united into two bodies by their filaments (said of a plant or flower); grouped into two bundles or sets by coalescence of the filaments (said of stamens).

diagonal ::: a. --> Joining two not adjacent angles of a quadrilateral or multilateral figure; running across from corner to corner; crossing at an angle with one of the sides. ::: n. --> A right line drawn from one angle to another not adjacent, of a figure of four or more sides, and dividing it into two

diastole ::: n. --> The rhythmical expansion or dilatation of the heart and arteries; -- correlative to systole, or contraction.
A figure by which a syllable naturally short is made long.


dictyogen ::: n. --> A plant with net-veined leaves, and monocotyledonous embryos, belonging to the class Dictyogenae, proposed by Lindley for the orders Dioscoreaceae, Smilaceae, Trilliaceae, etc.

difference ::: 1. The quality or condition of being unlike or dissimilar. 2. An instance of disparity or unlikeness. differences.

difference ::: n. --> The act of differing; the state or measure of being different or unlike; distinction; dissimilarity; unlikeness; variation; as, a difference of quality in paper; a difference in degrees of heat, or of light; what is the difference between the innocent and the guilty?
Disagreement in opinion; dissension; controversy; quarrel; hence, cause of dissension; matter in controversy.
That by which one thing differs from another; that


different ::: 1. Not alike in character or quality; differing; dissimilar. 2. Not identical; separate or distinct.

different ::: a. --> Distinct; separate; not the same; other.
Of various or contrary nature, form, or quality; partially or totally unlike; dissimilar; as, different kinds of food or drink; different states of health; different shapes; different degrees of excellence.


difform ::: a. --> Irregular in form; -- opposed to uniform; anomalous; hence, unlike; dissimilar; as, to difform corolla, the parts of which do not correspond in size or proportion; difform leaves.

dihexagonal ::: a. --> Consisting of two hexagonal parts united; thus, a dihexagonal pyramid is composed of two hexagonal pyramids placed base to base.
Having twelve similar faces; as, a dihexagonal prism.


disparate ::: fundamentally distinct or different in kind; entirely dissimilar.

EFFORT. ::: It is not advisable in the early stages of the sadhana to leave everything to the Divine or expect everything from it without the need of one’s own endeavour. That is only possible when the psychic being is in front and influencing the whole action (and even then vigilance and a constant assent is necessary), or else later on in the ultimate stages of the yoga when a direct or almost direct supramental force b taking up the consciousness.

energy and receptivity which is alluring to the mind and the usual reactions of hunger, \scakness, intestinal disturbance etc. can be avoided. But the body sulTers by diminution and there can easily develop in the vital a morbid overstrained condition due to the inrush of more vital energy than the nervous system can assimilate or co-ordinate.

exaltation ::: a feeling of intense well-being or exhilaration; elation; rapture.

expunge ::: 1. To eliminate completely; annihilate. 2. To erase or strike out. expunged.

extinction ::: 1. The fact or condition of being extinguished or extinct. 2. Suppression; abolition; annihilation. extinction"s.

exults ::: shows or feels a lively or triumphant joy; rejoices exceedingly; is highly elated or jubilant. exulting, exultant, exultation.

fibre ::: 1. A filamentous substance; a web of thread-like tissue such as composes living tissue generally. 2. That which fundamentally constitutes the strength of a thing; sinew; stuff; character. fibres, fibred.

“… for doubt is the mind’s persistent assailant.” Letters on Yoga

". . . for doubt is the mind"s persistent assailant.” Letters on Yoga ::: "The enemy of faith is doubt, and yet doubt too is a utility and necessity, because man in his ignorance and in his progressive labour towards knowledge needs to be visited by doubt, otherwise he would remain obstinate in an ignorant belief and limited knowledge and unable to escape from his errors.” The Synthesis of Yoga*

funnel ::: a shaft, flue, or stack for ventilation or the passage of smoke, especially the smokestack of a ship or locomotive.

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

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

gators or creators often of vast and formidable inner upheavals or of action that overpass the normal human measure. There may also be an awareness of influences, presences, beings that do not seem to belong to other worlds beyond us but are here as a hidden element behind the veil in terrestrial nature. As contact wth the supraphysical is possible, a contact can also take place subjective or objective — or at_ least objectivised — between our own consciousness and the consciousness of other once embodied beings who have passed into a supraphysicaj status in these other regions of existence. It is possible also to pass beyond a subjective contact or a sahiie-scnse perception and, in certain subliminal states of consciousness, to enter actually into other worlds and know something of their secrets, ft is the wore objective order of other-worldly experience that seized most the imagination of mankind in the past, but it was put by popular belief into a gross objective statement which unduly assimilated these phenomena to those of the physical world with which we are familiar for it is the normal tendency of our mind to turn everything into forms or symbols proper to its own kind and terms of expericoce.

guard ::: n. 1. Something that gives protection; a safeguard. 2. A body of people, esp. soldiers, charged with guarding a place from disturbance, theft, etc. guards. v. 3. To keep safe from harm or danger; to take care of, watch over, protect, defend. 4. To protect from harm by or as if by watching over. guards, guarded, guarding, deep-guarded, self-guarded. ::: on guard. Vigilant; watchful.

HEADACHE. ::: Sometimes when one has pulled or strained, there is a headache or a sensation as if of headache, or if one pulls down too much Force then there may be a giddiness, but one has only to remain quiet and that sets itself right by an assimilation of what has come down or otherwise.

heady ::: 1. Having an intoxicating quality. 2. Exciting; exhilarating.

HOLOCAUST OF THE DIVINE. ::: The Mother not only governs all from above but she descends into this lesser tnple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nafure-b^y and Nature-force, and they exist because moved by the mysterious fiat of the Supreme to work out something that was fbere «i the possibilities of The Infinite she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow assimilate it ; avoid self-dispersion and all externalising of the consciousness.

(I) An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice. (2) A mental formation stamped by the thoughts and fccBngs of a departed human being on the atmosphere of a pbee or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another- This is the explanation of such phenomena as the haunted house in which the scenes attend- ing or surrounding or preceding a murder are repeated over and over again and many other similar phenomena. (3) A being

:::   "Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human

“Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human

I do not mean philanthropy or the service of humanity or all the rest of the things — moral or idealistic — which the mind of man substitutes for the deeper truth of works.

I do not mean philanthropy or the service of humanity or all the rest of the things—moral or idealistic—which the mind of man substitutes for the deeper truth of works.

If the Supramental Power is allowed by man’s discerning assent . and vigilant surrender to act according to Us own profound and subtle insight and flexible potency, it will bring about slowly or swiftly a divine transformation of our fallen and imperfect nature.

In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


intelligence ::: 1. A capacity for learning, reasoning, understanding, and similar forms of mental activity; aptitude in grasping truths, relationships, facts, meanings, etc. 2. Superior understanding. 3. An intelligent being, esp. one that is not embodied. Intelligence, Arch-Intelligence.

intermediate zone ::: Sri Aurobindo: "The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers. ::: It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one"s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.

intoxicated ::: 1. Affected by a substance that intoxicates. 2. Mentally or emotionally exhilarated.

intoxication ::: overpowering exhilaration or excitement of the mind or emotions.

inviolable ::: incapable of being violated; incorruptible; unassailable. Inviolable.

irreconcilable ::: incapable of being brought into harmony or adjustment; incompatible.

It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one’s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.

It is only if you keep quiet and steady within that the lines of experience can go on with some steadiness — though they are never without periods of interruption and fluctuation ; but these if properly treated, can then become periods of assimilation and exhaustion of difficulty rather than denials of sadhana.

It is possible by strenuous medilation or by certain methods of tense endeavour -to open doors on to the inner being or even break down some of the walls between the inner and outer self before finishing or even undertaking ■ this preliminary self- discipline (of building up the inner meditative quietude), but it is not always wise to do it as that, may lead to conditions of sadhana which may be very turbid, chaotic, beset with unneces- sary dangers. It is necessary to keep the saltvic quietude, patience, vigilance, — to hurry nothing, to force nothing.

It reminds me sometimes of that experience Nolini da had near the Samadhi. He saw a figure. It was standing by the Samadhi. It was late at night, the Ashram was empty and he saw a figure that looked exactly like Sri Aurobindo. He was about to fall at his feet when he saw the feet were different. This was actually a force of darkness and it was actually so powerful it was standing near the Samadhi. He stopped. If he had fallen at its feet it would have dragged him down, even someone so conscious. He (Nolini) would not have fallen down because he was always vigilant and that is why he noticed, but someone less conscious, less vigilant might be trapped, thinking ‘I am following the light.’ It is why this happens very often when one thinks one is speaking for God or speaking for the Divine.

jealous ::: solicitous or vigilant in maintaining or guarding something.

Jupiter is usually thought to have originated as a sky god. His identifying implement is the thunderbolt, and his primary sacred animal is the eagle,[1] which held precedence over other birds in the taking of auspices[2] and became one of the most common symbols of the Roman army (see Aquila). The two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins.[3] As the sky-god, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline (“Capitol Hill”), where the citadel was located. He was the chief deity of the early Capitoline Triad with Mars and Quirinus.[4] In the later Capitoline Triad, he was the central guardian of the state with Juno and Minerva. His sacred tree was the oak.

kindred ::: 1. A group of people related by blood or marriage. 2. Having a similar or related origin, nature, or character.

kin ::: n. 1. A group of people related by blood or marriage one"s relatives; family; kinfolk. 2. Someone or something of the same or similar kind. adj. **3. Of the same family; related. 4. **Of the same kind or nature; having affinity.

Krishna’s colours ::: Violet is the colour of Krishna's face. It is also the radiance of Krishna’s protection. Blue is bis special and significant colour, the colour of his aura when he manifests ; that is why he is called Nila Kr^na.

laggard ::: moving, developing, or responding slowly; sluggish; dilatory; backward.

lattice ::: an open framework made of strips of metal, wood, or similar material overlapped or overlaid in a regular, usually crisscross pattern. lattices, lattice-window.

mangled ::: injured severely, disfigured, or mutilated by cutting, slashing, or crushing.

martyred ::: tortured, tormented, mutilated.

means ::: available resources.

motive ::: n. 1. An emotion, desire, physiological need, or similar impulse that acts as an incitement to action. motives. adj. **2. Of or constituting an incitement to action. 3. In art, literature and music: A motif (a recurring subject, theme, idea). motived, motiveless. v. 4. To incite; motivate. motives.**

mutilated ::: having a part of the body crippled or disabled; disfigured; damaged, marred.

n. 1. A sharp sibilant sound similar to a sustained ‘s". v. 2. To make a hissing sound. hissed, hissing.

Note that all definitions are taken from the Lexicon of an Infinite Mind, published by the Savitri Foundation and available through Amazon and Create Space. Words that have gravitated in the English language and are well used, such as those from classical mythology, Dionysian, Circean, etc. are not included.

occult ::: 1. Hidden from view; concealed. 2. Beyond the realm of human comprehension; inscrutable. 3. Available only to the initiate; secret.

of the loucr \ilal planes who has aisumetl the discarded \1ial sheath of a departed human being or a fracmcnl of his vital personality and appears and acts in the form'and perhaps with the surface thoughts and memories of that person. (4) A being of the lower vita! plane who by tUe medium of a living human being or by some other means or agency 1$ able to materialise itself sufficiently so as to appear and act in a visible form or speech with an audible vtrfcc or, without so appearing, to move about material things, c.g.. furniture or to materialise objects or to shift them from place to place. This accounts for what arc called poltergeists, phenomena of stone-throwing, ircc-inliabiting

of the same form, character, or kind as another or others; agreeing or according with one another, conforming to one standard, rule, or pattern; alike, similar.

— one by the action of a vigilant mind and vital seeing, observ- ing, thinking and deciding what Is or is not to be done. Of course it acts with the Divine Force behind it, drawing or call- ing in that Force — for otherwise nothing much can be done.

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

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

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

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

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

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

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

*Overmind"s.


parallels ::: having comparable parts, analogous aspects, or readily recognized similarities.

patience ::: n. The quality of being able calmly to endure suffering, toil, delay, vexation, or any similar condition.

pearl ::: 1. A smooth, lustrous, variously colored deposit, chiefly calcium carbonate, formed around a grain of sand or other foreign matter in the shells of certain molluscs and valued as a gem. 2. Something similar in form, luster, etc., as a dewdrop or a capsule of medicine. pearls, pearl-bright, pearl-hued, pearl-winged. pearl-bright, pearl-hued, pearl-winged.

perishable ::: subject to decay, spoilage, or destruction.

Physical fatigue in sSdhana ::: It may come from ( 1 ) receiv- ing more than the physical is ready to assimilate. The cure is then quiet rest in conscious immobility receiving the forces but not for any other purpose than tbe recuperation of the strength and energy. (2) It may be due to the passivity taking the form of inertia ; inertia brings the consciousness dotvn towards the ordinary physical level which is soon fatigued and prone to tamas. The cure here is to get back into the true consciousness and to rest there, not in inertia. (3) It may be due to mere overstrain of the body — not giving enough sleep or repose. The body is the support of the yoga, but its energy is not inexhaustible and needs to be husbanded ; it can be kept up by drawing on the universal vital Force but that reinforcement too has its limits.

PHYSICAL FATIGUE. ::: It may come from receiving more than the physical is ready to assimilate. It may be due to the passivity taking the form of inertia ; inertia brings the consciousness down towards the ordinary physical level which is soon fatigued and prone to tamas. It may be due to mere oveistrain of the body — not giving it enough sleep or repose,

prints ::: photographic images transferred to paper or to similar surfaces, usually from negatives.

prototypal ::: representing or constituting an original type after which other similar things are patterned.

Psychic yvorld ; The psychic being stands behind mind, life and body, supporting them ; so also the psychic world is not one world in the scale like the mental, vital or physical worlds, but stands behind all these and it is there that the souls evolving here retire for the time between life and life. It is a plane where it (evolutionary being) retires into itself for rest, for a spiritual assimilation of what it has experienced and for a replunging into its own fundamental consciousness and psychic nature.

PSYCHO-ANALYSIS AND YOGA. ::: There are many things in the ordinary man of which he is not conscious, because the vital hides them from the mind and gratifies them without the mind realising what is the force that is moving the action — thus things that are done under the plea of altruism, philanthropy, service etc. are largely moved by ego which hides itself behind these justifications ; in yoga the secret motive has to be pulled out from behind the veil, exposed and got rid of. Secondly, some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated ; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is the real cause. This has l«cn recently dis- covered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis. Here again, tti sadhana one has to become conscious of these suppressed impulses and eliminate them ; that does not mean that they have to be raised up into action but only raised up before the con- sciousness so as to be cleared out of the being.

purple ::: Amal: “It’s [violet valleys of the Blest] a reference to a supra-terrestrial region. As far as I remember, Sri Aurobindo added another similar line when I wrote to him some Latin lines from Virgil about a region where everything was ‘purple’. The adjective ‘purple’ in Latin means a region beyond the earth, which has either this colour or is simply ‘shining’. Sri Aurobindo’s new line: ‘And griefless countries under purple suns’.”

relief ::: 1. Projection of a figure or part from the ground or plane on which it is formed, as in sculpture or similar work. 2. Prominence, distinctness or vividness of outline due to contrast of colour.

repertory ::: a storehouse or repository of things available or where a stock of things is kept.

resembled ::: exhibited similarity or likeness to.

reserve ::: n. 1. A resource not normally called upon but available if needed. 2 The keeping of one"s feelings, thoughts, actions or affairs to oneself. reserve"s. v. reserved. 3. Set aside for the use of a particular person or party. 4. Held in reserve; kept back or set aside.

ripple ::: a small wave or undulation, as on water; any similar movement or appearance. ripples, ripple-passion.

rock ::: 1. Relatively hard, naturally formed mineral or petrified matter; stone. 2. A boulder or large stone. 3. One that is similar to or suggestive of a mass of stone in stability, firmness, or dependability. 4. Something resembling or suggesting a rock. rocks, rock-doors, rock-edicts, rock-gate"s, rock-hewn, rock-temple"s, pillar-rocks.

SATTVA. ::: Prindple of assimilation, equilibrium and har- mony ; force of equilibrium, translates in quality as good and harmony and happiness and Kghf ; the quality that illumines ; one of the three gunas, fundamental qualities or modes of nature.

Sattvic difficulty ::: The greatest difficulty of the sattvic man is the snare of virtue and self-righteousness, the ties of philanthropy, mental idealisations, family affections etc.

Savitri ::: Purani: “The word ‘Savitri’ is derived from the word ‘Savitru’ which in its turn is derived from the root ‘su’ = ‘to give birth to’. The word ‘Soma’ which indicates an ‘exhilarating drink’, symbolising spiritual ecstasy or delight, is also derived from the same root ‘su’. It links therefore the creation and the delight of creation. Savitru therefore, means the Divine Creator One who gives birth to or brings forth from himself into existence, the creation. In the Veda, Savita is the God of illumination, the God of Creation. Usually, he is represented by the material sun which also illuminates the solar system and is its creator and sustainer in the material sense. Savitri therefore would mean etymologically ‘some one descended from the Sun’, ‘one belonging to the Sun’, ‘an energy derived from the Sun, the Divine Creator’. In our poem, Savitri is the princess who embodies the Divine Grace descended in human birth to work out with the aspiring soul of humanity his divine destiny.”“Savitri“—An Approach and a Study

semblance ::: 1. An appearance or likeness; a resemblance to something or someone similar. 2. An outward token or appearance, esp. without any inner substance or reality. semblances, half-semblances.

series ::: a group or a number of related or similar things, events, etc. arranged or occurring in temporal, spatial, or other order or succession; sequence.

serpentine ::: 1. Of, characteristic of, or resembling a serpent, as in form or movement; sinuous. 2. Having a twisting or winding course similar to that of a serpent"s motion.

SHAKING OF THE HEAD. ::: -When the pressure ol the Force works upon the consciousness, then in the plane on which it happens to be working, a great activity of different forces is set in play, e.g. if it is the mind, various mental forces, if it is the vital, various vital forces. It is not safe to take all these for true things, to be accepted without question. If the head shook for a long time, it is a sign that the mind or at best the mental physical was not able yet to receive all the force and assimilate it.

shiva ::: "The ‘auspicious one"; a name of the third deity of the Hindu Trinity; . . . represented mostly as ‘the pure and white, the ascetic, the still, contemplative Yogin". The name Shiva is not found in the Vedas; however, the name Rudra occurs both in the singular and the plural. This Rudra of the Vedas developed in the course of time into Shiva, considered in the Puranic tradition mainly as the destroying or dissolving Power. He has a third eye in the middle of the forehead, a fiery glance from which once reduced Kamadeva to ashes. In his creative aspect he is represented as a Linga (phallus), symbolising the male procreative energy in nature. It is under the form of the Linga that Shiva is mostly worshipped. His abode is on Mt. Kailash, Parvati is his spouse and the Trisula (the trident) his weapon.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

Shiva ::: “The ‘auspicious one’; a name of the third deity of the Hindu Trinity; . . . represented mostly as ‘the pure and white, the ascetic, the still, contemplative Yogin’. The name Shiva is not found in the Vedas; however, the name Rudra occurs both in the singular and the plural. This Rudra of the Vedas developed in the course of time into Shiva, considered in the Puranic tradition mainly as the destroying or dissolving Power. He has a third eye in the middle of the forehead, a fiery glance from which once reduced Kamadeva to ashes. In his creative aspect he is represented as a Linga (phallus), symbolising the male procreative energy in nature. It is under the form of the Linga that Shiva is mostly worshipped. His abode is on Mt. Kailash, Parvati is his spouse and the Trisula (the trident) his weapon.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

sibilant ::: of, characterized by, or producing a hissing sound like that of (s) or (sh).

Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …

space ::: 1. The unlimited or incalculably great three-dimensional realm or expanse in which all material objects are located and all events occur. 2. The portion or extent of this in a given instance; extent or room in three dimensions. 3. An interval of time; a while. 4. Extent, or a particular extent, of time. 5. A place available for a particular purpose. Space, spaces, spaces", space-tenancy, feeding-space, mind-space, self-space, soul-space, soul-spaces, spirit-space, world-space. *v. 6. *spaces. Sets or places, arranges or puts, at determinate intervals or distances.

Sri Aurobindo: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4.* Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga

Sri Aurobindo: "Finally, we have the goddess Dakshina who may well be a female form of Daksha, himself a god and afterwards in the Purana one of the Prajapatis, the original progenitors, — we have Dakshina associated with the manifestation of knowledge and sometimes almost identified with Usha, the divine Dawn, who is the bringer of illumination. I shall suggest that Dakshina like the more famous Ila, Saraswati and Sarama, is one of four goddesses representing the four faculties of the Ritam or Truth-consciousness, — Ila representing truth-vision or revelation, Saraswati truth-audition, inspiration, the divine word, Sarama intuition, Dakshina the separative intuitional discrimination.” *The Secret of the Veda

*Sri Aurobindo: "There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world — but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone — . . . .” Letters on Yoga

strands ::: lines or strings consisting of a complex of fibers or filaments that are twisted together to form a thread or a rope or a cable.

STRENGTH. ::: The feeling of being able to break a stone with the hand or for that matter break the world without anything at all except the force itself is one that comes especially when the mind and vital have not assimilated the Power. It is the feeling of something extraordinary to them and omnipotent ; the idea of breaking or crushing is suggested by the rajas in the vital. After- wards when quietly assimilated this sensation disappears and only the feeling of calm strength and immovable firmness remains.

SWAYING OF THE BODY. ::: Some have this swaying of the ' body when the Peace or the Force begins to descend upon it, as it facilitates for it the reception. The swaying ceases usually when the body is accustomed to assimilate the descent.

symbol ::: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4. Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga

symmetrical ::: having similarity in size, shape, and relative position of corresponding parts.

symmetry ::: similarity, correspondence, proportion, or balance among systems or parts of a system. symmetries.

Tehmi: “Shiva is called the Nilakanta (Nila=blue, kanta=throat) because he swallowed the poison of the whole world and it stuck in his throat.”

"The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

“The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

The Lexicon has been published by the Savitri Foundation and is available worldwide. I believe that this companion volume is a fitting addition at its side.

The personal effort required Is a triple labour of aspiration, rejection and surrender ; an aspiration vigilant, constant, un- ceasing — the mind’s will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature ; rejection of the movements of the lower nature — rejection of the mind’s ideas, opinions, prefer- ences, habits, constructions, so that the true knowledge may find room in a silent mind, — rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arro- gance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, — rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine ; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the ShaUi.

“There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly—that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world—but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone—….” Letters on Yoga

"The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence.” The Life Divine*

“The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence.” The Life Divine

The soul goes into rest to assimilate the essence of its past and prepare for a new life. It is this preparation that determines the circumstances of the new birth and guides it in its constitu- tion of a new personality and the choice of its materials.

The strongest attitude to take is to regard these things as what they really are ::: incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one’s own nature. To create a confusion and darkness in the physical mind and to throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field-day until the true mind reasserts itself and blows the clouds away.

The theory of the Mantra is that it is a word of power bom out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed In the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only Create new subjective states in ourselves, alter our p^chical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can pro- duce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical place. ’

"The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mentaland vital atmosphere which result ineffects, in actions and even in theproduction of material forms on the physical plane.” The Upanishads

"The true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda.” The Synthesis of Yoga

“The true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda.” The Synthesis of Yoga

"The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. Those who aspire in their human strength by effort of knowledge or effort of virtue or effort of laborious self-discipline, grow with much anxious difficulty towards the Eternal; but when the soul gives up its ego and its works to the Divine, God himself comes to us and takes up our burden.” Essays on the Gita

“The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. Those who aspire in their human strength by effort of knowledge or effort of virtue or effort of laborious self-discipline, grow with much anxious difficulty towards the Eternal; but when the soul gives up its ego and its works to the Divine, God himself comes to us and takes up our burden.” Essays on the Gita

' Th’o rvnj'J of doing the yoga ::: One by the action of a vigi- lant mind and s’ital seeing, observing, thinking and deciding wbat is or not to be done. The other way h that of the psychic being, the consciousness opening to the Divine, not only opening the psychic and bringing it forward, but opening the mind, the vital and the physical, receiving the light, perceiving what is to be done, feeling and seeing it done by the Divine Force itself and helping constantly by its own vigilant and conscious assent to and call for the Divine Worldng.

thread ::: n. 1. A fine cord of flax, cotton, or other fibrous material spun out to considerable length, especially when composed of two or more filaments twisted together. 2. Any fine line, stream, mark, or piece. 3. Fig. Likened to a thread in passing (one"s way) through or over (something). 4. Something having the fineness or slenderness of a filament, as a thin continuous stream of liquid, a fine line of colour, etc. threads. *v. 5. To make one"s way, as through a passage or between obstacles. 6. To pass (thread, film, magnetic tape, etc.) through (something. Also fig. 7. To pervade. *threaded, threading.

tissue ::: 1. Biol. A part of an organism consisting of a large number of cells having a similar structure and function Also fig. tissues.

to divest (spec. a hawk) of a hood or similar covering. Also fig.

TTiis form leads to another, the emptying of all thought out of the mind so as to leave it a sort of pure vigilant blank on which the divine knowledge may come and imprint itself, undis- turbed by the inferior thoughts of the ordinary human mind and with the clearness of a writing in white chalk on a blackboard.

twin ::: n. 1. One of two offspring born at the same birth. 2. Either of two persons or things that are identical or very similar; counterpart. 3. One of a pair; identical. twins. adj. 4. Being two identical. 5. Twofold or double. v. 6. To bring two objects, ideas, or people together; unite. lit. and fig. **twinned.**

UNION. ::: The abiding union is within and that can be there at all times ; the outer milan or contact is not usually abiding.

Vigilance, discrimination, control cannot be abandoned till the complete victory has been won and the consciousness transmuted.

vigilance ::: the quality or state of being wakeful and alert: degree of wakefulness or responsiveness to stimuli.

VIGILANCE. ::: There must be a certain quiet vigilance even in the passivity. Otherwise there may be either wrong move- ments or inertia.

vigilant ::: keenly watchful to detect danger; wary.

Vilal being — its four parts ::: There arc four parts of the vital being— first, the menial vital which gives a mental expres- sion by thought, speech or olher^vise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the seat of various feelings such as love, joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, litfle wishes of all kinds — and a numberless host of other things. Their respective seats are

Vilal

Vital being — its four parts: There arc four parts of the vital being — first, the mental vital which gives a mental expres- sion by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the scat of various feelings such as love, Joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger rilal longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the held of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds — and a numberless host of other tlungs. Their respective seats are

wakeful ::: watchful; alert; vigilant; observant. ever-wakeful.

watchful ::: vigilant or alert; closely observant.

watching over ::: Keeping awake, especially for a purpose; remaining vigilant, as for protection or safekeeping of someone or something.

When it enters the psychic world, it begins to assimilate the essence of its experience and by that assimilation is formed the future psychic personality in accordance with the fixation already made. When this assimilation is over, it is ready for a new birth ; but' the less developed beings do not work out the whole thing for themselves, there are beings and forces of the higher world who have that svork.



QUOTES [7 / 7 - 127 / 127]


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   3 Sri Aurobindo
   3 Nolini Kanta Gupta
   1 Sri Aurobindo

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1: Agni is the energy of consciousness, Varuna is the vastness of consciousness, Mitra is the harmony. Ila is the revelation, Saraswati inspiration, Bharati is the Goddess of the Divine Word. ~ Nolini Kanta Gupta, 04, 10.04 - Transfiguration,
2: 11. O Divine Fire, thou art Aditi, the indivisible Mother to the giver of the sacrifice; thou art Bharati, voice of the offering, and thou growest by the word. Thou art Ila of the hundred winters wise to discern; O Master of the Treasure, thou art Saraswati who slays the python adversary. ~ Sri Aurobindo, Hymns to the Mystic Fire, 1.03 - Hymns_of_Gritsamada,
3:    The faculty of knowledge of the Rishis was based on this subtle realisation. And this subtle realisation has its different levels, classifications and variations which the Vedic seers have termed Ila, Saraswati, Sarama and Dakshina. These four names have been plausibly interpreted as sruti (Revelation), smrti (Inspiration), bodhi (Intuition) and viveka (Discrimination). We are not going to probe further into the mystery. We just want to point out the difference between the outlook of the ancients and that of the moderns. ~ Nolini Kanta Gupta, 08, 36.07 - An Introduction To The Vedas,
4:As Saraswati represents the truth-audition, sruti, which gives the inspired word, so Ila represents dr.s.t.i, the truthvision. If so, since dr.s.t.i and sruti are the two powers of the Rishi, the Kavi, the Seer of the Truth, we can understand the close connection of Ila and Saraswati. Bharati or Mahi is the largeness of the Truth-consciousness which, dawning on man's limited mind, brings with it the two sister Puissances. We can also understand how these fine and living distinctions came afterwards to be neglected as the Vedic knowledge declined and Bharati, Saraswati, Ila melted into one. ~ Sri Aurobindo, The Secret Of The Veda, 1.09 - Saraswati and Her Consorts,
5:   There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distri bute in the sacrifice to each godhead its portion. Each god, too, has his female energy. ~ Sri Aurobindo, Hymns to the Mystic Fire, 1.02 - The Doctrine of the Mystics,
6:    The fourth group: Saraswati, the wealth of the fullest inspiration of the complete Truth, signifies speedy and rhythmic truth. She is the divine hearing. No doubt, we see and meet the Truth with our divine vision, but to make, the Truth active and dynamic and fill the creation with the power of Truth we needs must take the help of divine hearing. As the truth possesses a form, even so it has a name. It is precisely because of form and name that the truth becomes concrete. The form of truth is Visible in the divine vision, the name of truth in the divine hearing. Saraswati gives the divine name and Ila gives the divine form to the truth. Under the inspiration of Saraswati the truth casts aside all untruths. Hence she is called Pavaka(the Purifier). Above the mind there abides the vast ocean of Truth. We have neither any knowledge nor any experience of it. In a sense, we are quite unconscious of it. Saraswati raises the intelligence into the vast ocean of Truth and purifies it Afterwards she brings it down to our understanding. She manifests the complete knowledge in all its facets and make them living. ~ Nolini Kanta Gupta, 08, 36.08 - A Commentary on the First Six Suktas of Rigveda,
7:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

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

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

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

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

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

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

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

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

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

*** NEWFULLDB 2.4M ***

1:Ila justicca vei cala ~ Scott Lynch,
2:způsob, jímž Fernanda řešila Meminu tragédii, s ~ Anonymous,
3:Nasmešila se u znak zahvalnosti, pustivši ga da ude. ~ Anonymous,
4:Işık hangi yönden ya da kimden gelirse gelsin, onu her zaman hoş karşıla! ~ Mehmet Murat ildan,
5:„Každý, kdo přemýšlí o kvantové mechanice, aniž by se mu zatočila hlava, jí nerozumí. ~ Simon Singh,
6:Uthlubul ilma minal mahdi ila lahdi. Seek knowledge from the cradle to the grave. -178 ~ Ahmad Fuadi,
7:vydala knihu Zinkoví chlapci, v níž se odvážila říct strašnou, duši drásající pravdu o válce v Afghánistánu. ~ Svetlana Alexievich,
8:zlikvidovat koně by znamenalo odrazit jezdce. Možná zabít. Kopyta koní měřila všem stejně. Kdo šel z koně, šel vstříc předkům. ~ Patrick Zandl,
9:Bila je ljuta i tužna. Vremenom je naučila da valja pokazivati samo ovu prvu emociju. Tužne prestanu slušati prije ili kasnije. ~ Kristian Novak,
10:Tajna svega leži u uspravnome hodu! To je jedino što sam naučila u životu. Zato ispravite leđa! I ne zaboravite - mind your step! ~ Dubravka Ugre i,
11:A ačkoliv nebyla opilá pořád, střízlivost přinášela
hysterii, a tak se Hellian snažila chodit po vratkém laně neúplné opilosti. ~ Steven Erikson,
12:Ne mogu spavati. Jedna mi se žena ispriječila između kapaka. Kad bih mogao, rekao bih joj da ode: ali jedna mi se žena ispriječila u grlu. ~ Eduardo Galeano,
13:Než se Kýbl nadál, cesta skončila a objevil se dvůr. Kdyby jel jen trošku ještě rychleji, nestačil by zastavit a nejel by do dědy, který tam krmil... slona? ~ Jonas Jonasson,
14:Ako je išta naučila od svega ovoga,onda je to da život-i ljubav-mogu nestati u sekundi.Ako ga imaš,trebaš ga se držati svom snagom i uživati u svakoj sekundi. ~ Kristin Hannah,
15:Eğer bir yol sona ererse, devam etme konusunda yeni yetenekler geliştirmek için büyük bir fırsat olacaktır bu! Hayatındaki her meydan okumayı hoş karşıla! ~ Mehmet Murat ildan,
16:Pogledao me i to sam, sjećam se, osjetila tijelom, kao dah ili blagi dodir. Netko u mom trbuhu toliko se jako zabio u zid da mi se koža na tom dijelu ispupčila. ~ Kristian Novak,
17:Možda sam i prestara da bih počela ispočetka, pomislim i na to se istovremeno nasmijem i zaplačem. Jer baš sam sinoć mislila kako sam završila s novim počecima. ~ Kathryn Stockett,
18:Naučila jsem se, že si musíte udělat čas na to, co je důležité. Musíte bojovat o to, abyste si do života vtěsnali malé kousky štěstí, nebo vás každodenní starosti sežerou. ~ Laurell K Hamilton,
19:Bit ljubavi u tome je da se cijeli predaš i da ništa ne uskraćuješ, Ljubav je značila da svoju sreću povjeravaš nekomu drugomu i zauzvrat snosiš odgovornost za sreću te osobe. ~ Judith McNaught,
20:For Ila the current was the real: it was as though she lived in a present which was like an airlock in a canal, shut away from the tidewaters of the past and the future by steel floodgates. ~ Amitav Ghosh,
21:Radujte se – to netřeba říkati; ale radujte se tak, aby radost vaše byla hodna tří set let čekání, aby vyvážila třistaleté utrpení vašich otců, aby byla velikou a krásnou událostí našich dějin. ~ Karel apek,
22:Ukočila mi se ruka kojom držim pero, svijeća tiho kašljuca i prska sitnim varnicama braneći se od smrti, a ja gledam u duge redove slova, u nišane misli, i ne znam jesam li ih ubio ili oživio. ~ Me a Selimovi,
23:Kısacası 38 ila 39,9 arası ateşli çocuklarda düşürmek için önlem alınmalı, düşürme yolları uygulandığı halde ateş düşmüyorsa, düşüp yine yükseliyorsa o zaman ancak doktora gidilmesi tavsiye edilmektedir. ~ Anonymous,
24:Sam vstala. „To nic není, opravdu!“ ujišťovala ho. „Jsem v pořádku!“ A aby dokázala, že tomu tak opravdu je, prostrčila několikrát pěst otvorem tam a zase zpátky, poskočila a tleskla rukama nad hlavou. Saniťák omdlel. ~ Anonymous,
25:Sadista se chce stát pánem života, a proto je nutné, aby jeho oběť žila. To ho právě odlišuje od destruktivního člověka. Ten chce druhého člověka odstranit, usmrtit, chce zničit samotný život, chce život ovládat a přiškrcovat. ~ Erich Fromm,
26:Srijeda, devet i pol ujutro, vrt, zatražila nekoliko glavica zelja od staroga Gabrijela, nježni ručni zglobovi. Četvrtak, osam i četvrt ujutro, dvorište, otišla u gradić. Subota, četvrt do podne, hranila kokoši, čuo joj glas. ~ Jos Lu s Peixoto,
27:Harry úplně ztratil řeč: Hermiona byla poslední, od koho by čekal sebemenší překročení školního řádu, a teď tu stála a tvrdila, že ho porušila, jen aby jeho a Rona dostala z maléru; asi jako kdyby jim Snape zničehonic začal rozdávat cukroví. ~ Anonymous,
28:Bio je prema njoj predusretljiv i srdačan, ali ipak u njegovom ponašanju prema njoj, u njegovom tonu i milovanju kao sjenka se provlačila laka ironija i gruba nadmenost zadovoljnog muškarca koji je, uz to, gotovo dvostruko stariji od nje. ~ Anton Chekhov,
29:Lepota koju je Čerulova imala u glavi odmalena nije našla put, Grekova, i završila se cela na licu, na grudima, bedrima, dupetu, na mestima gde brzo prolazi i kao da nikada nije postojala."

Elena Ferante, "Moja genijalna prijateljica ~ Elena Ferrante,
30:Te sam večeri naučila nešto važno. Ne trebaš baš sve pokušati spriječiti. Katkad ti treba biti
neugodno. Katkad trebaš biti ranjiv pred ljudima. Katkad je to nužno zato sto je također dio
puta prema novom dijelu tebe, prema sutrašnjem danu. ~ Cecelia Ahern,
31:Pozabila bom vse najine slabe trenutke, zadušila bom vsako misel na tvoje svinjarije, zakopala sleherno grdo besedo, zaklenila maščevalno kačo v svojih ustih in vstopila v novo življenje, tako kot vstopa Hadrijan v smrt - široko odprtih oči. ~ Mirjana Bobi Mojsilovi,
32:La mango estas bonega! Miajn korajn gratulojn al la kuiristo." Rimmer pohrdavě ohrnul rty: "Rád bych si koupil oranžový nafukovací míč a ten malý kyblík s lopatičkou." "Jídlo bylo báječné!" přeložila žena. "Vyřiďte mé nejvřelejší poděkování kuchaři." Rimmer vyjekl: "Fakt?? ~ Anonymous,
33:Sav svoj novac je trošila na kupovinu knjiga, a sve vrijeme na njihovo čitanje. Sve su bile ispisane kritikama, odgovorima na marginama, ponekad su među njih bile umetnute čitave stranice komentara. Šunjala se kroz stoljeća pisanja, ostavljajući svoj znak kud god bi išla. ~ Patricia Duncker,
34:Izdržite sa mnom ovaj teret, svi ljubavnici čitatelji koji ste otrpjeli muke, izdržite sa mnom, svi muškarci koji znate da je to more crnila u očima tamnooke žene usamljeno more i biste li pitali more da samo sebe objasni, ili ženu zašto je prekričila ruke preko ruže na svom krilu? ne- ~ Jack Kerouac,
35:Mislite li da je zabavno biti tako ozbiljan kad još nisam završila ni srednju školu? " upitala je.
"Ne vidim kako bi moglo biti drugačije", rekao je Li. "Smeh dolazi kasnije, kao umnjaci, a smeh samom čoveku dolazi sasvim na kraju, u ludoj trci sa smrću i ponekad to nije na vreme. ~ John Steinbeck,
36:Adrijene, nemoj da se duriš!
Vrati se!
U redu grešila sam
duge godine nisam se vracala kuci,
ali sam ti uvek krila
da je to zato što sam bila u zatvoru!
Grešila sam priznajem
cesto sam tukla psa,
ali sam te volela!

Adrijene, nemoj da se duriš!
Vrati se! ~ Jacques Pr vert,
37:Selma je sama sa djetetom koje spava pored nje...djevojčica. Sudbina je tako odlučila. Bog joj je pokazao put. Sad je sve jednostavno - njeno dijete bit će slobodno.
Pa i sve ako bi morala da se skriva, Selma se nikada neće vratiti u Indiju. Zaklinje se u to nad kolijevkom svog djeteta. ~ Keniz Mourad,
38:A jak v případě Economistu vedla neatraktivní volba „tištěná verze za 125“ k tomu, že všichni brali radši „tisk i internet za 125“? Vždy to bylo proto, že „návnada“ poskytla lidem důležitý srovná- vací bod a ulehčila tak mozku práci. Zajímalo mě, zda i výběr partnera pro rande se řídí stejnou logikou ~ Anonymous,
39:Kada su Kristoferu rekli da mu je do kraja života ostala još samo jedna rečenica, on je odlučio da više ne govori, i tako je umro, ćutke, s prstom na usnama. “Kao da ga je ugušila neizrečena rečenica”, rekao je neko kasnije, na sahrani ili, možda, u crkvi, dok su čekali sveštenika. (Kraj života) ~ David Albahari,
40:Šta meni ostaje da radim na svetu? Drugi se upinju iz petnih žila da bi došli do bogatstva, slave, vlasti! A ja, ja nemam nikakvog položaja, Vi ste jedino moje zanimanje, svo moje bogatstvo, cilj, centar mog života, mojih misli... Ne mogu više da živim bez Vas, kao što ne mogu bez nebeskog vazduha! ~ Gustave Flaubert,
41:Da je prijateljstvo savez koji se temelji na uzajamnosti Bryanu je oduvijek bilo jasno. Da postupci jedne strane mogu dovesti do prekida, ta ga je spoznaja mučila gotovo trideset godina. No upravo mu je sinula druga misao. Da. Prijateljstvo može zamrijeti i jer druga strana nije voljna učiniti korak pomirenja. ~ Jussi Adler Olsen,
42:Jenom v osloském policejním obvodě je… kolik policistů?“
„Sto tisíc osm set sedmdesát dva,“ přispěchala s odpovědí Katrine.
Zadívali se na ni.
Pokrčila rameny. „Dočetla jsem se to ve výroční zprávě osloského krajského ředitelství.“
Dál na ni hleděli.
„Mám doma rozbitou televizi a nemohla jsem spát, tak co má být? ~ Jo Nesb,
43:But what should I do?' Varun was saying. 'I'm not good for anything.'
'Write a book! Pull a rickshaw! Live! Don't make excuses,' said Dr. Ila Chattopadhyay, shaking her grey hair vigorously. 'Renounce the world like Dipankar. No, he's joined a bank, hasn't he? How did you do in your exams anyway?' she added." - Vikram Seth, "A Suitable Boy ~ Vikram Seth,
44:Užas iskustva sa Hitlerom nije u tome da je on to namerno učinio ljudskoj rasi, nego u tome da muje to ljudska rasa omogućila i dopustila. Začuđujuće je ne samo to da se pojavio jedan Hitler, nego to što su milioni pošli s njim. Sramotno je ne samo to što je Hitler pobio milione Jevreja, nego i to što su milioni Jevreja poginuli prije nego što je Hitler zaustavljen, ~ Neale Donald Walsch,
45:Vstopila sem v sobo na koncu hodnika, kjer je bila, kot sem pravilno ugotovila, kuhinja. Tudi ta soba je bila polja ljudi in hrupa, a sem lahko razločila marmornate delovne površine, svetleče kremne fronte in veliko kroma. Njen dom je bil tako ... sijoč. Tudi sama je bila sijoča, njena koža, lasje, čevlji, zobje. Tega se prej nisem niti zavedala: jaz sem mat, dolgočasna in oguljena. ~ Gail Honeyman,
46:SMRT:   Oho-ho!
Otkud vi u sektoru?
Što se zadržavate,
Apolone Febe, tu?
Zar opet omalovažavate
ingerencije donjih službi?
Nije li dovoljan presedan
bilo Admetovo izuzeće,
odjel sudbine grubo izmanipuliran?
Zar se sada, je li, okreće
vaša oružana sila
i u obranu predmetne žene
koja je sama odlučila
provesti značajne izmjene
u planu umiranja supruga? ~ Euripides,
47:Dr Gall: Hoši, je to zločin staré Evropy, že naučila Roboty válčit! Nemohli už dát, u čerta, pokoj s tou svou politikou? To byl zločin, udělat z živé práce vojáky!
Alquist: Zločin byl vyrábět Roboty!
Domin: Cože?
Alquist: Zločin byl vyrábět Roboty!
Domin: Ne. Alquiste, ani dnes toho nelituju.
Alquist: Ani dnes?
Domin: Ani dnes, v poslední den civilizace. Byla to veliká věc. ~ Karel apek,
48:Recimo da sam običan čovek, mada to nije sasvim tačno: nema običnih ljudi."
"Kad se ništa ne poseduje na ovom svetu, ljubav je, izgleda, jedino utočište."
"Najpre moram da dokažem da sam Ja zaista Ja, a ne neko drugi."
"Nama je ljubav bila sve, i još više od toga: zavera dvočlane grupe koja je odlučila da se odupre daleko nadmoćnijem neprijatelju, ničim drugim do slepom snagom svoje privrženosti. ~ Momo Kapor,
49:Naviknuta da gleda sve mirno oko sebe, tražila je nešto što je burno. More je volela samo zbog njegovih bura, zelenilo samo na proplancima među ruševinama. Bilo joj je potrebno da iz stvari izvlači kao neku ličnu dobit; i odbacivala je kao nekorisno sve što nije doprinosilo neposrednom zasićavanju njena srca, - budući da je bila više sentimentalne nego umetničke prirode, tražila uzbuđenja, a ne predele. ~ Gustave Flaubert,
50:Lila mě postupně přesvědčila, že v lásce získáme trochu jistoty, jen když svého nápadníka podrobíme přetěžkým zkouškám. A proto, přešla rázem zas do dialektu, mi radí, abych se s Ginem zasnoubila, ale jen pod podmínkou, že bude celé léto kupovat mně, jí a Carmele zmrzlinu. „Když s tím nebude souhlasit, znamená to, že to není pravá láska.“ Udělala jsem, co mi řekla, a Gino zmizel. Takže to nebyla pravá láska. ~ Elena Ferrante,
51:Te quiero, Léila mía, con tal exceso que te diera mi vida por solo un beso. Te quiero más que á mi alma; me es de tal modo la vida, sin tí, nada; contigo todo. Te quiero como al áura quieren las flores, como á la luz del alba los ruiseñores; te quiero cual los pájaros quieren al viento, cual los peces las ondas de su elemento: como la madre al niño, como la hiedra del muro á que se ciñe quiere á la piedra. ~ Santiago Posteguillo,
52:Odjednom me nije nimalo sramota što mi je zemlja neuka i zabita, orijentalna, odjednom vidim u ozbiljnosti sa kojom se moj gladni narod odnosi prema životu, njegovu moralnu, ljudsku uzvišenost nad lagodnom mušičavošću ovoga što oko mene pije čaj, već stotinama godina at four o'clock, ima univerzitete već osam stoleća i kraljevsku porodicu koja je još u šesnaestom veku razrešila svoje obrenovićko-karađorđevićke međusobice. ~ Slobodan Seleni,
53:Njen život sa Tomom bio je neobičan i nedefinisan, zauvek privremen, ali upravo zato, bila je to prava ljubav, jer je svaki dan, svaki sat bio stvar slobodnog izbora. To ju je podsećalo na razliku koju je naučila još kao dete na veronauci. Njihovi su brakovi bili starozavetni, ona je poštovala svoju obavezu prema Čarlsu, Tom se plašio Anabelinog gneva i osude. Po Novom zavetu, jedino što je bilo važno bili su ljubav i slobodna volja. ~ Jonathan Franzen,
54:Siapa yang menuntut ilmu dengan niat yang ikhlas, dia mendapat kehormatan sebagai mujahid, pejuang Allah. Bahkan kalau mati dalam proses mencari ilmu, dia akan diganjar dengan gelar syahid, dan berhak mendapat derajat premium di akhirat nanti. Tidak main-main, Rasulullah sendiri yang mengatakan agar kita menuntut ilmu dari orok sampai menjelang jatah umur kita expired. Uthlub ilma minal mahdi ila lahdi. Tuntutlah ilmu dari buaian sampai liang lahat. ~ Ahmad Fuadi,
55:Kdekoli se rozvaluje očividná samozřejmost, tam rozkvétá sytá fraktální duha možností a v ní další, a druhá, a bilión duh. Sakra! Mysl, která se právě naučila násobit úhly pohledu, zírá do nově odkrytého rozměru, do nekonečné, uchvacující komplikace myšlení; a už je pozdě, už si ji uvědomila, už nemůže znovu nabýt původní nevědomosti! Sakra! Dech závratě. Koukej před sebe. Ale kam? Kterýmkoli myslitelným směrem vyhřezává ven nekonečno jako fraktální střeva po průstřelu. ~ Anonymous,
56:V pražském Centru současného umění DOX vítá návštěvníky už více než tři roky nápis nad vnitřním vchodem: „Jsem českej srab, který čuměl, když nakládali Židy (teplouše a mrzáky), hajloval náckům, mával komoušům a pak chtěl jistotu desetinásobku.“ Autorem je skupina Pode Bal. Jeden z návštěvníků majitele DOXu zažaloval za urážku národa, žalobu však Policie ČR odložila s argumentem, že „vystavením tohoto textu nebyla naplněna skutková podstata trestného činu“ hanobení národa, ~ Anonymous,
57:Rani Šahina nikada nije prihvatila tu izdaju same sebe, i naposljetku je pobjegla u ludilo. Onda Selma nije ozbiljno shvatila upozorenje, misleći da će se oduprijeti svakom pritisku.
Oduprijeti se sili, da, ali blagosti? Odjednom se uplašila. Znala je da ništa nije opasnije od te ugodne topline, blaženog zadovoljstva kojeg drugi nazivaju srećom. Mora pobjeći dok još nije kasno. Za dijete naravno - pogotovo za nju samu. Ne zato što je nesrećna, već zato što ne želi takvu sreću. ~ Keniz Mourad,
58:vydala knihu Zinkoví chlapci, v níž se odvážila říct strašnou, duši drásající pravdu o válce v Afghánistánu. Spisovatelka považující si osobní statečnosti vojáků a důstojníků, poslaných brežněvovským vedením KSSS bojovat do cizí, do té doby spřátelené země, upřímně sdílí zármutek matek, jejichž synové padli v afghánských horách, a zároveň v této knize nekompromisně odhaluje všechny pokusy heroizovat hanebnou afghánskou válku, snahy romantizovat si ji, vyvrací lživý patos a heroické nadšení. ~ Svetlana Alexievich,
59:Zpocenému muži bylo kolem pětadvaceti let a neměl sebemenší ctižádost byť i jen o chlup zestárnout. V jeho nitru se všechno bouřilo. Ne proti tomu, že polovina obyvatelstva jeho země byla bez práce, ne proti tomu, že skoro každý pátý občan měl HIV nebo AIDS, ne proti beznadějnému nedostatku pitné vody, ne proti tomu, že se přes zemi šířila poušť, která požírala chudou ornou půdu. Kdepak, toho muže pobuřovalo, že si USA v jeho zemi zřídily vojenské zařízení. ~ Jonas Jonasson,
60:Duša mora uravnavati svojo energijo, če naj postane celota. Spoznati mora posledice, ki jih je povzročila. Energijska neravnovesja v duši so nepopolni deli duše, ki se želijo zdraviti. Ali je odnos med dušami zdravljenje ali ne, je odvisno od tega, ali vključena osebnost lahko vidi preko sebe in druge osebnosti medsebojni odnos njunih duš. To zaznavanje samo od sebe privede na dan sočutje. Vsaka izkušnja in vsak medsebojni odnos vam da priložnost, da gledate s stališča svoje duše ali stališča svoje osebnosti. ~ Gary Zukav,
61:Príjel ze světa, kde v restauracích a plesových síních, v salonech městského centra vyhrávala tlumená hudba; jenže jinak, než jak to miloval jeho přítel. Vyhrávali, aby byl život příjemnější a slavnostnější, aby se leskli oči žen a jiskřila ješitnost mužů...Avšak ta hudba, kterou miloval Konrád, nechtěla skýtat zapomění, nýbrž dotknout se vášní a vědomí viny v lidech, chtěla, aby život v lidských srdcích a myslích byl skutečnější. Taková hudba nahání strach, pomyslel si a potichu a vzdorně si začal pohvizdovat valčík. ~ S ndor M rai,
62:Na trećem krevetu sjedile su moja i Željkina mama. One bi svako jutro zajedno popile kavu, jedanput kod nas, a drugi put kod njih. To je bilo oko pola osam, kad mi odemo u školu, a vikendom ili praznicima dok spavamo. Ta prva kava protekla bi u tišini i kad sam bila budna, ja bih se pravila da spavam. Čulo bi se jedno - Bok - onda klopotanje vode u kuhalu, svaka bi popušila po dvije cigarete, to sam znala jer sam brojala okretaje kremena na upaljaču, nekoliko uzdaha, možda jedno tiho: -Jebem ti život - i - Aj bok. ~ Ivana Simi Bodro i,
63:Zaslužila je bolju sreću, ali šta bih ja bez nje? Otrgao sam je iz njenog svijeta, moji je ne vole, njeni je ne priznaju, i sve sam joj što ima, sve što je sanjala da će imati, ljubav, nježnost, sigurnost, štit. To mi je pomoć, ti njeni djevojački snovi, još me sniva željenog. Ali šta će biti kad životna oluja pokida tu krhku pređu, tanju od paučine, i kad čovjek iz snova postane ono što sam ja ove noći, jadan i unižen? Svi ljudski snovi tako počinju i tako propadaju. Zastaće, preneražena. Više nema ništa, čak ni varke. ~ Me a Selimovi,
64:Ali meni je to izgledalo i zvučalo kao crna misa. Malo kasnije približila mi se skupina glasnih mladića. Malo sam se zamislio kad sam shvatio da su svi odjeveni u crno. Mislio sam da su to neki ustaški batinaši, sve dok im nisam uočio ovratnike i shvatio da su svi svećenici; no onda Sam se zapitao, »U čemu je razlika?.« Nakon svega što sam vidio u Jasenovcu, katoličanstvo mi se nije činilo vjerom koliko prokletstvom. Fašizam i nacizam bili su sami po sebi gadni, ali ovaj mi se drevniji kult učinio gotovo jednako izopačenim. ~ Philip Kerr,
65:Život mi je kao djevojčici bio glazba koja se neprestano pojačavala.Sve me moglo dirnuti.Pas koji prati neznanca.Od toga sam osjećala toliko mnogo.Kalendar koji prikazuje pogrešan mjesec.Zbog toga sam se mogla rasplakati.I plakala sam.Gdje završava dim iz mog dimnjaka.Kako se prevrnuta boca zaustavila na rubu stola.
Cijeli život učila sam kako manje osjećati.
Iz dana u dan osjećala sam sve manje.
Je li to starenje?Ili nešto još gore?
Čovjek se ne može zaštiti od tuge,a da se istovremeno ne zaštiti i od sreće. ~ Jonathan Safran Foer,
66:Od mnogih ljudi koje Pavle Aleksejevič poznaje većina nije podnosila nikakvu samoizolaciju, više od svega se plašila da ostane sama sa sobom i bila je spremna da sa bilo kim pije čaj, razgovara, radi razne stvari, samo da ne ostane usamljena. Makar bilo neudobno, makar bolelo, makar se patilo, ali samo da je javno, da je među ljudima. Takvi su i smislili poslovicu: sa ljudima je i smrt lepa... Ali misleći ljudi, ljudi stvaraoci, i uopšte oni koji vrede, uvek sebe ograđuju tim zaštitnim pojasom, zonom otuđenja... Kakav paradoks! ~ Lyudmila Ulitskaya,
67:Vreme prevodi epohu u legendu. Ružnu ili lepu, svejedno. Pričam vam kako je bilo, a opet ne govorim vam šta bi trebalo reći. Reči se, čim spadnu s mojih usana, rasipaju, krive. Ne stare samo ljudi, znate. Stare i reči. Rađaju se iznova, oblikom izmenjene, ali smućkane s novim podznačenjima, drugačije težine i promenjenog molekularnog sastava. Ma šta danas značila reč "partizan", recimo, ona je četrdeset pete značila nešto sasvim drugo. Koliko se samo samoobožavanja, mržnje, laži, priča, uspomena, filmova, memoara slilo u tu reč za pedeset godina. ~ Slobodan Seleni,
68:Smrt postoji ne kao suprotnost života, već kao njegov deo. To je nesumnjiva isina. Živeći svoj život, mi gajimo smrt. To je, međutim, bio samo jedan deo istine koju je trebalo spoznati. A Naokina smrt naučila me je ovome: nikakva istina ne može da zaleči tugu zbog gubitka voljene osobe. Nikakva istina, nikakva iskrenost, nikakva snaga ni dobrota tu tugu ne može da zaleči. Jedino što možemo jeste da je prevaziđemo učeći nešto iz nje, znajući da nam pri tom to što smo naučili ničemu neće služiti kada nas tuga sledeći put ponovo neočekivano sustigne. ~ Haruki Murakami,
69:Vsako dejanje, misel in občutek spodbudi namen in ta namen je vzrok, ki obstaja kot vzrok s posledico. Če smo soudeleženi v vzroku, ni mogoče, da ne bi bili soudeleženi tudi v posledici. Na ta najglobji način smo odgovorni za vsako svoje dejanje, misel in občutek, kar pomeni, za vsak svoj namen. Mi sami bomo deležni sadu vsakega svojega namena. Zato je pametno, da se začnemo zavedati mnogih namenov, ki dajejo sporočila našim izkušnjam, da razvrstimo, kateri nameni ustvarjajo katere posledice, in izbiramo svoje namene glede na posledice, ki jih želimo ustvarjati. ~ Gary Zukav,
70:Nad světem se rozhostila nádherná bezstarostnost, neboť co by mohlo tento vzestup přerušit, co zabránit tomuto elánu, jenž čerpal stále nové síly ze svého vlastního rozmachu? Nikdy nebyla Evropa silnější, bohatší, krásnější, nikdy nevěřila v ještě lepší budoucnost upřímněji,“ psal (mimochodem stejně jako Peroutka z exilu) spisovatel Stei fan Zweig o počátku 20. století v jedné z nejsilnějších vzpomínkových knih Svět vcverejsV/ca.4 Brzy přišlo šokující vystřÍZa livění: nikdo tomu nevěřil, ale z lokálních tahanic o malé území na Balkáně vypukla první světová válka." s12 ~ Erik Tabery,
71:Znao je da je nešto propustio: bit života. Ali je o njoj sad mislio kao o nečemu tako nedostižnom i nevjerojatnom da bi žaliti za njom bilo kao da očajavaš što na lutriji nisi dobio glavni zgoditak. U njegovoj lutriji bilo je 100 milijuna srećki, a samo jedan dobitak; izgledi su mu zacijelo bili nikakvi. Kad bi mislio na Ellen Olensku, činio bi to apstraktno spokojno, kao što bi čovjek mogao misliti na kakvu imaginarnu voljenu iz kakve knjige ili slike: ona mu je bila postala komponirana vizija svega što je propustio. Ta vizija, iako blijeda i tanka, spriječila ga je da misli na druge žene. ~ Edith Wharton,
72:In a British accent, he tells me his name is Dr.Nawaz, and suddenly I want to be away from this man, because I don't think I can bear what he has come to tell me. He says the boy had cut himself deeply and had lost a great deal of blood and my mouth begins to mutter that prayer again:
La illaha ila Allah, Muhammad u rasul ullah.
They had to transfuse several units of red cells─
How will I tell Soraya?
Twice, they had to revive him─
I will do namaz, I will do zakat.
They would have lost him if his heart hadn't been young and strong─
I will fast.
He is alive. ~ Khaled Hosseini,
73:Jedna noć s princom (Kraljevsko bratstvo, #3)

Čovjek bez duše pustošio je njenom dušom duboko, nemilosrdno, temeljito, utiskujući joj svoj žig u svaku žilu, svaki mišić, svaki organ, sve dok nije zaboravila gdje on završava, a ona počinje. Sad je uistinu bila u nevolji.
Činilo joj se da može osjetiti vrućinu paklenih buktinja na svome licu, nanjušiti sumpor u zraku... Pa ipak, njoj je taj miris bio sladak poput mirisa ruža. Bože, oprosti joj, ali nije više marila kamo će je Byrne povesti. Neka izgori u paklu i neka joj vrag uzme dušu. Jer bi radije završila u paklu s Byrneom, nego u raju bez njega.
Christabel & Gavin Byrne ~ Sabrina Jeffries,
74:Žene klimaju glavom, svaka ima nekoliko djece. Jedan dječak ih sluša i kaže: - Kad budem velik, ja ću ubijati Srbe ovako - podiže ruke i cilja kao da puca na nekoga ih velike blizine. Odrasli šute. S. zna da je dječak vidio kako su mu vojnici ubili starijeg brata, baš tako. Toj maloj ruci nedostaje samo oružje, sve je drugo već tu. Svejedno je u koju će zemlju otputovati, ovaj će dječak jednog dana izvršiti svoju namjeru. S. izlazi iz sobe i diše, zrak je oštar poput noža. Jedna je generacija iz te sobe već završila svoj život i svela ga na uspomene. Druga će rasti sa željom da se osveti. Kao da su oni već živi mrtvaci, misli S. Iznenada u ustima osjeća gorčinu. ~ Slavenka Drakuli,
75:Mrzim tu državu, pomislih, ne mogu drukčije nego mrziti tu državu i s tom državom ne želim imati nikakve veze, ili barem samo onoliko koliko je to bezuvjetno nužno, mislio sam. Ta je država već toliko puta dokazala svoju apsolutnu beskarakternost da je više nije moguće akceptirati, može se ona svakoga dana, na svim mogućim mjestima i u svim mogućim prilikama nazivati socijalističkom i naprednom, demokratskom i kako god joj drago, to je jedna stravična, beskarakterna, besramna država koja se nikas, mislio sam, nije zastidjela te svoje stravičnosti, beskarakternosti i besramnosti, nego se još u svakoj prilici koja bi joj se pružila usuđivala podičiti tim svojim odurnostima. ~ Thomas Bernhard,
76:Ninguém o pode aconselhar ou ajudar, — ninguém.
Não há senão um caminho. Procure entrar em si mesmo. Investigue o motivo que o manda escrever; examine se estende suas raízes pelos recantos mais profundos de sua alma; confesse a si mesmo: morreria, se lhe fosse vedado escrever? Isto acima de tudo: pergunte a si mesmo na hora mais tranqüila de sua noite: "Sou mesmo forçado a escrever?” Escave dentro de si uma resposta profunda. Se for afirmativa, se puder contestar àquela pergunta severa por um forte e simples "sou", então construa a sua vida de acordo com esta necessidade. Sua vida, até em sua hora mais indiferente e anódina, deverá tornar-se o sinal e o testemunho de tal pressão ~ Rainer Maria Rilke,
77:Premda zvuči kao ironija, ali činjenica je da su sveučilišta stotine tisuća ljudi obučila za poslove koji će uskoro jednostavno nestati.Obučila su ljude da održavaju ustroj koji se ne može održati. Elita, jednako kao i oni koji su stekli uske, specijalizirane, gotovo zanatske vještine, znaju jedino kako hraniti zvijer sve dok ne umre. A, kad jednom umre, ostat će bespomoćni. Ne očekujte da će nas spasiti. Ne znaju kako. Ne znaju čak ni kako postavljati valjana pitanja. A kad se sve uruši, kad naš truli financijski sustav s tim tisućama milijardi bezvrijedne aktive doživi imploziju i naši imperijalni ratovi završe poniženjem i porazom, elita moćnika razotkrit će se kao bespomoćna i samozaluđena jednako kao i svi mi ostali. ~ Chris Hedges,
78:Viděli, jak nenávist mezi národy kontinent zničila v jakési druhé třicetileté válce, jež trvala od roku 1914 do roku 1945. Věděli, že podmínkou skutečného míru nejsou mírové smlouvy – ty tu byly i v minulosti a trvaly jen do další války. Skutečným řešením evropských průšvihů bylo jedině vytržení zárodků agrese ze země i s kořeny, a těmi kořeny byly právě nacionalismy. Pravomoci proto měly být postupně předány na nadnárodní úroveň a národní stát měl časem odumřít. První předseda Evropské komise Walter Hallstein tohle jasně řekl při své nástupní řeči: Cílem evropské integrace je překonat národy. Umíte si představit, že by takovou větu dnes vyřkla Angela Merkelová? Takhle vůbec neuvažuje a možná si ten původní cíl ani neuvědomuje. ~ Anonymous,
79:Odakle ta čudna poniznost kod tako ponosnih ljudi? Zar ne vide da će ponovo steći snagu kad odbace ne samo Britance već i cijeli sistem vrijednosti kao oni nameću kao univerzalan? ..I ona je kriva za tu komediju koju igraju od početka braka - plemićko porijeklo nasuprot bogatstvu - zbog nedostatka povjerenja jer ni jedno ni drugo ne vjeruje da ga neko može voljeti zbog nj samog. Je li se i on kao ona nadao nečemu drugom? Zatvorio ju je u ulogu princeze i lijepe žene...Od nje ne želi ništa drugo pogotovo ne njeno razumijevanje koje bi moglo izazvati pukotinu u nj oklopu koji je sa mukom navukao na sebe. Taj oklop treba još učvrstiti, TO MU POKAZUJE VEČERAŠNJI INCIDENT jer samo njegova nivna vjera u prijateljstvo je omogućila da doživi to poniženje. ~ Keniz Mourad,
80:Když hypoteční bublina praskla, bývalí bankéři v ministerstvu financí poskytli bankám, jež dříve vedli, za jejich nezodpovědný hazard masívní pomoc na úkor daňových poplatníků. K záchranné operaci se připojil i Federální rezervní systém. Audit Federálního rezervního systému publikovaný v červenci 2011 ukázal, že Fed poskytl 16 biliónů amerických dolarů – což je suma přesahující federální HDP nebo americký veřejný dluh – formou tajných půjček jako pomoc v nouzi americkým a zahraničním bankám, zatímco pro miliony amerických rodin, čelících exekuci za nesplacený hypotekární dluh, neudělal vůbec nic. Politická odpovědnost se vypařila a veškerá veřejná pomoc se přeorientovala výhradně na úzkou vrstvu nejbohatších, jejichž touha po zisku finanční krizi zavinila. ~ Anonymous,
81:Sasvim jasno sagledah majke starog rejona. Bile su razdražljive, pomirene sa sudbinom. Ćutale su stisnutih zuba i pogurenih ramena i vikale užasavajuće uvrede deci koja su im zadavala muke. Vukle su se omršavele, upalih obraza i očiju, ili velikih zadnjica, oteklih gležnjeva, teških grudi, sa kesama iz kupovine i sitnom decom koja su im se kačila o skute, tražeći da budu nošena, A, blagi bože, bile su deset, u krajnjem slučaju dvadeset godina starije od mene. Pa ipak, činilo se da su izgubile ženstvena obeležja do kojih smo mi devojke toliko držale i koja smo isticale odećom i šminkom. Kao da su ih progutala tela sopstvenih muževa, očeva, braće, na koje su svakim danom sve više ličile, da li zbog teškog rada, dolaska starosti, bolesti. Kada je počinjao taj preobražaj? S kućnim poslovima? S trudnoćama? S batinama? ~ Elena Ferrante,
82:Ema je ličila na sve ljubaznice; i čar novine spadao je malo-pomalo kao odelo i pokazivao golu onu večitu jednolikost ljubavne strasti koja je uvek u istim oblicima i uvek govori istim jezikom. Nije zapažao on, čovek sa tolikim iskustvom, onu različitost osećanja pod jednoličnošću izraza. Pošto su mu samo razbludne ili kupljene usne šaptale takve rečenice, on je samo malo verovao i ovim njenim; od toga mora mnogo da se odbije, mislio je, pošto plameni govori prikrivaju osrednju ljubav; kao da se prepuna duša kadgod ne preliva u sasvim šupljim metaforama, pošto niko i nikad ne može sasvim tačno odmereno da izrazi svoje potrebe, ni svoja shvatanja, ni svoje bolove, i pošto je čovekova reč kao kakav olupani klavir na kome mi udaramo melodije da uz njih samo medvedi đipaju, a ovamo hteli smo njima zvezde da rasplačemo! ~ Gustave Flaubert,
83:Užitak je bio paliti. Osobit je užitak bio gledati kako stvari nestaju, kako crne i mijenjaju se. S bakrenom štrcaljkom u rukama, tim velikim udavom koji svoj otrovni petrolej pljuje u svijet, krv mu je udarala u glavi, a ruke su mu bile ruke nekakvog čudesnog dirigenta koji izvodi sve simfonije plamsanja i paljenja kako bi satro ostatke i pougljenjele ostatke povijesti. Sa simboličnim šljemom s brojkom 451 na ravnodušnoj glavi i očima punim narančastog ognja pri pomisli na ono što slijedi, kvrcnuo je upaljač i kuća je poskočila od pohlepne vatre koja je večernje nebo obojila crvenilom, žutilom i crnilom. Koraknuo je u roj krijesnica. Poželio je više od svega da, kao u staroj šali, u ovu peć gurne sljez na štapu dok na verandi i travnjaku poput golubova uzlepetalih krila umiru knjige i u iskričavim kovitlacima uzlijeću i nestaju s vjetrom potamnjelim od paljenja. ~ Ray Bradbury,
84:Jedne je večeri došla kasnije nego obično. Bio sam legao. Brzo sam navukao prve gaće koje su mi se našle pod rukom. Ispostavilo se da su me baš te gaće, od svih koje sam imao, najviše izdavale. Lastiša oko butina skoro i nije bilo – praktično sam bio u suknji. Sve vreme sam morao dobro da pazim da sedim u određenom položaju i da ne ustajem naglo. Ipak mi se činilo da bi još nesrećnije rešenje bilo obući pantalone. Ona bi to naime protumačila kao signal da može da ostane, da uopšte nemam nameru da spavam i da je i moja noć bez kraja i konca.
Shvatio sam koliko je ta odluka bila ispravna, i u istom trenutku uvideo da je razlika između čoveka u gaćama i čoveka u pantalonama ogromna, skoro nepojmljiva.
U pantalonama si spreman za sve. Nijedan poduhvat nije nezamisliv. U gaćama si pak slobodan. Čoveka u gaćama je, na primer, teško usred noći pozvati u šetnju, što me od nje inače uopšte ne bi iznenadilo. ~ Erlend Loe,
85:IZMIŠLJEN ČOVEK


Izmišljeni čovek
živi u izmišljenoj kući
okruženoj izmišljenim drvećem
na obali izmišljene reke

Sa izmišljenih zidova
vise stare izmišljene slike
nepopravljive izmišljene pukotine
koje predstavljaju izmišljene događaje
koji su se dogodili u izmišljenim svetovima
na izmišljenim mestima, u izmišljenim vremenima

Svakog izmišljenog popodneva
penje se izmišljenim stepeništem
i izlazi na izmišljeni balkon
da posmatra izmišljeni pejzaž
koji se sastoji iz izmišljene doline
okružene izmišljenim brdima

Izmišljene senke
dolaze izmišljenim putem
pevušeći izmišljene pesme
izmišljenom umirućem suncu

I u noćima izmišljenog meseca
sanja izmišljenu ženu
koja mu je pružila svoju izmišljenu ljubav
ponovo oseća taj isti bol
to isto izmišljeno zadovoljstvo
i ponovo kuca
srce izmišljenog čoveka. ~ Nicanor Parra,
86:Plakala. Plakala, protože byla smutná, že není ta žena, kteoru si muž ve tmě přitáhne k sobě. Plakala, protože byla zklamaná a unavená. Plakala potichu, ale seděla narovnaná a ramena se jí ani nezachvěla. Byla sama udivená, že pláče tak důstojně. Když si špičkou jazyka přejela rty, cítila slanou chuť slz, které jí stékaly po tvářích. Byly jako voda na plátně, která se valila proudem a hrozila, že odnese dům farmářů a taky tu starou Joséphine, která si neuměla představit, že by mohla plakat v setmělém kině vedle jiného kluka než Antoina. Dávala jí tak sbohem; a plakala proto, že se s ní loučila. Loučila se s tou hodnou, rozumnou a mírnou Joséphine, která se vdala úplně nezkušená, vychovala dvě děti, snažila se dělat všechno nejlíp, která jednala vždycky správně a rozumně. Ta teď mizela a objevovala se jiná Joséphine. Ta psala knihu, seděla v kině s mužem a čekala, že ji obejme! Nevěděla, jestli se tomu má smát nebo má plakat. ~ Katherine Pancol,
87:Can alıcı nokta, ekran yaşamının gerçek yaşamdan daha hızlı olmasıdır ve gittikçe çıldıran kurgulamalarla bu hız sürekli artmaktadır. Ekran değişimleri gerçek hayattakilerden çok daha hızlı gerçekleşir ve her bir değişim yeni anlayışlar kurmada gerekli dikkati sekteye uğratmak suretiyle yönelim tepkilerini tehlike olasılığı içeren yeni ortamlara doğru tetikler.[198] Tepki psikolojiktir ve dört ila altı saniye sürer ama reklamlar, müzik videoları ve aksiyon filmleri tepkiyi saniye başı tetiklediğinden beden ve beyin dengeyi düzeltmeye zaman bulamaz. Sistem sürekli kırmızı alarm halindedir. Gözü ekrandan ayırmanın ve televizyonu kapamanın güçlüğü bundan kaynaklanır. Bu durumun uzun vadeli sonuçları durağan, ağır hareket eden veya tek bir konu ya da göreve uzun süreli yoğunlaşma gerektiren şeylere dikkat etmenin gittikçe zorlaşmasıdır. Ve elbette gerçeklik gittikçe sarsak ve tatsız gelmeye başlamaktadır. ========== Saçmalıklar Çağı (Michael Foley) ~ Anonymous,
88:U sentimentalnim odnosima potrebno je dobro znati da je jedini neuništivi "pancer", jedini dalekometni top, jedina neizbežna mina i još gore, jedina bomba koja se ne može baciti na glave drugih, ona koja istim udarcem užasno nastavlja bitku - da je to ravnodušnost. Ona je imala iza sebe čitavo skladište, dovoljno da opustoši pokretna polja - grudi i bedra ovog mladića posejane zlatastim dlačicama kao pobranim plodovima; imala je i previše zamorenih topova da bi ciljala pravo u srce koje je kucalo u tami pored njenog. Što se tiče bombe kojom se nikad nije poslužila, nadala joj se, bila bi to jednostavna, kratka rečenica, toliko puta sada upotrebljavana, njena sopstvena sentimentalna Hirošima: "Zamarate me". I ovaj pobeđeni pobednik usvom dubokom dečjem snu, plavokos, ruku sklopljenih pod obrazom u znak instiktivne odbrane, možda nadahnut njome ili prošlim životom o kome ona nije znala ništa, izazivao je u njoj neku nežnu setu u odnosu na nju samu. ~ Fran oise Sagan,
89:Ti ljupko oblikovani primjerci ljudske vrste u ovom prigradskom kmu rade svoj posao ne pokazujući nikakve znakove boli, čak ni bilo kakve naznake da bi mogli osjetiti bol. Kao da su od gume. Bol je samo posljedica volje za užitkom, za razaranjem, uništavanjem i napokon, u svojem najsavršenijem obliku, neka vrsta užitka. Erika bi rado prekoračila granicu vlastitog uništenja. U nespretnim ševama prigradskih kina ima puno više nade da će glumci osjetiti bol, da će njihova lica ukrasiti izraz boli. Ti jadni, otrcani naturščici s puno se više ljubavi unose u svoj posao jer su puno zahvalniji da mogu nastupiti u pra¬vom filmu. Puni su nedostataka, na koži im se vide mrlje, prištevi, ožiljci, bore, kraste, celulit i naslage sala. Kosa im je loše obojena. Znojni su. Prljavih nogu. U estetski zahtjevnim filmovima u tapeciranim kinima u središtu grada može se vidjeti samo površina muškaraca i žena. I jedni i drugi kao da su presvučeni najlonskom opnom otpornom na prljavštinu. ~ Elfriede Jelinek,
90:3 de Setembro Vendo que se fatigavam a remar... (Mc 6.28.) Não é o esforço estrênuo que leva a termo a obra que Deus nos dá para fazer. Só Deus mesmo, que sempre trabalha sem tensão e nunca em excesso, pode fazer a obra que dá a Seus filhos. Quando eles descansam confiados nEle para que a execute, então ela será bem feita e completa. A maneira de deixá-lO fazer a Sua obra através de nós é participarmos de Cristo tão plenamente, pela fé, que Jesus transborde da nossa vida. Um homem que aprendeu este segredo disse certa vez: "Eu vim a Jesus e bebi, e creio que nunca mais terei sede. Tomei como meu lema: 'Não trabalhar em excesso, mas transbordar'; e isto já trouxe uma grande mudança à minha vida." Em transbordar não há esforço. Possui uma força irresistível, mas tranqüila. É a vida normal a que Cristo nos convida hoje e sempre, em que Ele mesmo é quem está sempre realizando tudo, com a Sua onipotência. — The Sunday School Times "Na calma da ressurreição está o poder da ressurreição! ~ Anonymous,
91:Odmalička ji vedli k dodržování pravidel, k víře, že řádný chod světa závisí na její poslušnosti, a ona je tedy dodržovala – a věřila. Od dívčích let měla svůj plán a také se ho svědomitě držela: střední škola, vysoká škola, vážná známost, sňatek, zaměstnání, hypotéka, děti. Sedan s airbagy a automatickými bezpečnostními pásy. Sekačka na trávu a fukar na sníh. Pračka a sušička ve stejném designu. Udělala zkrátka všechno správně a vybudovala si dobrý život, takový, jaký chtěla, jaký chce každý. A náhle tu byla tahle Mia, dočista jiný typ ženy s dočista jiným životem, která jako by si tvořila vlastní pravidla a nehodlala se za to omlouvat. Stejně jako ta fotografie pavoučí tanečnice to paní Richardsonové připadalo znepokojivé, ale podivně přitažlivé. Zčásti toužila Miu zkoumat jako antropoložka, pochopit, proč – a jak – dělá to, co dělá. Jiná její část – ačkoli v tom okamžiku si to uvědomovala teprve mlhavě – pociťovala tíseň, chtěla si Miu pohlídat, jako si hlídáte nebezpečné zvíře. ~ Celeste Ng,
92:Mi esperas ke kiam vi venos la vetero estos milda," řekla jazyková instruktorka na obrazovce videa a odmlčela se, aby nechala prostor pro překlad. Rimmer stále chodil. "Ehmmm... ufff...hmmmm... Moment... tohle vím ...Úúúúú... počkej... neříkej mi to... Echmm..." Aniž by vzhledl od soustavy trysek, které vášnivě olejoval, Lister zapěl: "Doufám, že až přijdeš, bude vlídné počasí." "Doufám, že až přijdeš, bude vlídné počasí," souhlasila s ním žena z obrazovky. "Neříkej mi to. Na tohle bych přišel." "Bonvolu direkti min al kvinstela hotelo?" vložila se do toho instruktorka z nahraného pásku. "Ach ano, ahá... tohle bylo i posledně... vzpomínám si na to... Úúúú..." Lister si vytáhl šroubovák z úst: "Mohl byste mi, prosím, ukázat cestu k pětivězdičkovému hotelu?" "To je určitě spatně. Totálně, naprosto a úplně, totálně špatně." "Mohl byste mi, prosím," řekla instruktorka, "ukázat cestu k pětihvězdičkovému hotelu?" "Listere - mohl bys, prosím tě, držet hubu?" "Jenom ti pomáhám." "Já žádnou pomoc nepotřebuju. ~ Anonymous,
93:Potpuno se pouzdajem u sebe, i znam da se mogu suočiti sa svim problemima koji su preda mnom, ali iskreno, nemam isto pouzdanje u njega, ili u iti jednog tipa u našem bolesnom društvu. Da je naša veza itekako mogla uspeti, morali bismo biti jako snažni. Nas oboje. Ne bih mogla sve sama izgurati. Pa, iako me on nastavio ganjati i svako toliko mi slao e-mail znala sam da to progovara samo jedna strana njega - slaba strana. Znala sam da nije pronašao rešenje našeg problema. Zato sam ga nastavila odbijati i negirati svoja osećanja, ne dopuštajući da me uvuče u svoju slabost. Jedno je od nas moralo biti snažno. Ja sam odlučila da ću to biti ja. Možeš biti sigurna draga, da su obojica - iako je među njima velika generacijska razlika - izrađeni po istom modelu: pasivnom i slabom. Oni su robovi reakcionarnih običaja i prastarih tradicija iako se njihovi prosvetljeni umovi pretvaraju da odbijaju takve stvari ! To je kalup za sve muškarce u našem društvu. Oni su samo piuni koje njihove porodice pomiču po poloči! ~ Rajaa Alsanea,
94:Na mitologia hindu, o despertar de Kali foi descrito em muitos detalhes. Quando Kali se ergue vermelha de raiva, todos os deuses e demônios ficam aturdidos e todo mundo fica em silêncio. Eles não sabem o que ela vai fazer. Eles pedem ao Senhor Shiva para pacificá-la, mas Kali ruge ferozmente jogando-o para abaixo e de pé sobre seu peito, com sua boca aberta, sedenta por carne e osso. Quando os devas realizam orações para pacificar Kali, ela se torna calma e tranqüila.
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De acordo com a filosofia do yoga, Kali, a primeira manifestação do inconsciente, é um poder terrível; ela domina completamente a alma individual, representada por sua posição sobre o Senhor Shiva. Às vezes acontece que, pela instabilidade mental, algumas pessoas entram em contato com seu corpo inconsciente e vêem elementos ferozes e pouco auspiciosos – fantasmas, monstros, etc. quando Kali, o poder inconsciente do homem, é despertada, ela eleva-se até encontrar a manifestação mais adiante, o superconsciente, a outorgadora de gloria e perfeição. ~ Satyananda Saraswati,
95:308. HEJ POVORKO HADŽIJA!
Hej povorko hadžija! Da li vi znate da ste ostavili za sobom jedno srce koje kuca poput srca vašeg, spriječila ga je bolest da ide s vama, i goni ga ljubav da ide za vama, pa nećete nijednu dolinu preći niti brdo prevaliti niti obred hadža obaviti a da ono ne bude s vama. Ali, to srce je sputano Allahovim, dž.š., užadima, stoga ga spominjite kao što on vas spominje, ne bi li mu se Allah, dž.š., smilovao kao što se vama smilovao, i učite dove za njega kao što i za sebe dove učite, jer je dova vjernika za brata njegovog u vjeri u njegovoj odsutnosti primljena i kabul, kao što je to kazao vaš poslanik, Muhammed, s.a.v.s. I za njega oči vaše uljepšajte surmom, time što će te gledati zemlju kojom je hodio Voljeni, s.a.v.s., i zemlju iz koje svjedost izbija, zemlju na kojoj se vodila prva pobjednička bitka muslimana, jer će to ojačati iman njegov i iman vaš, i preporoditi i učvrstiti odlučnost njegovu i ,bdlučnost vašu. A kada se budete okačili o zastor Kabe, plačite za njega kao što plačete za sebe, jer vi niste preči plača od njega niti on manje treba milosti Allahove, dž.š., od vas. ~,
96:Braćo, ne bojte se grehova ljudskih, volite čoveka i u grehu njegovom, jer kad ko voli čoveka grešnog, to je već slika Božanske ljubavi i vrhunac je ljubavi na zemlji. Volite sve stvorenje Božje i celokupno i svaku mrvicu. Svaki listić, svaku zraku Božju volite. Volite životinje, volite bilje, volite svaku stvar. Budeš li voleo svaku stvar – i tajnu ćeš Božju razumeti u stvarima. A shvatiš li je jedared, ti ćeš je posle neumorno početi poznavati sve dalje i više, svakodnevno. I zavolećeš, najzad, sav svet vascelom i vasionom ljubavlju. Životinje volite: njima je Bog dao klicu misli i tihu radost. Nemojte im je narušavati i remetiti, ne mučite ih, ne oduzimajte im radost, ne protivite se misli Božjoj. Čoveče, ne uznosi se, ne misli da si bolji od životinje: one su bezgrešne, a ti, sa svojim veličanstvom, ti samo gnojiš zemlju svojom pojavom, na njoj trag svoj gnojni ostavljaš posle sebe, - i to, avaj, skoro svaki, svaki između nas!
Decu volite naročito, jer ona su bezgrešna kao anđeli i žive da bi nas razdragala i usrećila; ona žive zarad čišćenja srdaca naših, kao neki putokaz za nas. Teško onome ko uvredi dete... ~ Fyodor Dostoyevsky,
97:Znala sam da je svaka nova žena u njegovu životu značila i novu fazu u kreativnosti. Minotaur se hranio ne samo mojim nego i njegovim mesom. On je bio iznad svih, on je svima nama (kako mrzim tu množinu!), i ponašanjem i slikama, pokazivao seksualni odnos s bilo kojom ženom za njega nema baš nikakvo drugo niti veće značenje od kanibalističkog čina, a on se ne sastoji samo u konzumiranju tijela nego i u potpunom posjedovanju cijelog bića. Niz seksualnih odnosa ne podrazumijeva pordubljenje odnosa niti nužno rezultira zbližavanjem dviju osoba. Ali onaj tko se na taj način hrani živim ženskim mesom, mora u sebi imati nešto životinjsko, minotaursko. Kreativna osoba je opasna za druge jer je bezobzirna, ona uzima, prisvaja, krade, jede, razara sve oko sebe. Od ljudi koji je okružuju uzima energiju, pa i život. Jede ih poput ljudoždera a da pritom često nije svjesna kako im nanosi bol. Ne traži, nego bezobzirno uzima. U tome nema morala. Nije li odsutnost empatije osobina psihopata? Da, ali zašto umjetnik ne bi mogao biti psihopat? Razlika je samo u tome što umjetniku sve to služi kao materijal koji pretvara u umjetničko djelo. ~ Slavenka Drakuli,
98:„Proč nestačí naučit se anglicky, strýčku, když všichni anglicky rozumí?“ zeptala se tehdy Šárka. „Protože s angličtinou jste všude za turisty. A turisté, to je zvláštní národnost, zvláštní stát. Turisté vidí to, co je tu pro turisty. Když mluvíš místním jazykem, jsi jako jeden z nich. A vidíš to, co oni,“ říkal Martin, zatímco za námi zapadlo slunce nad Artemidiným chrámem v maloasijském Efesu. Otočila jsem se a viděla jsem ten chrám, obrovský, rozlehlý, dívala jsem se na průčelí pantheonu, prošla jsem sloupovou síní až k oltáři a obě jsme se poklonily před sochou Artemis. Někdo nás oslovil. Nerozuměla jsem všemu, co říkal, ale pochopila jsem, že se ptá, co tam děláme. Šárka turecky odpověděla, že jsme se přišli poklonit božské Artemis, a ten pán nás pohladil po hlavě a pozval nás všechny na čaj. Když jsme odcházeli, oslovil nás Martin znovu. Anglicky. „And now, try to be a tourist.“ Obě jsme se otočily. Dívaly jsem se na rozházené sloupy, trosky soch a jediné, co z chrámu zbylo, byl jeden jediný sloup křivě vztyčený v té rozvrkočené pláni chrámového okrsku. Nedaleko stál mladík, na krku měl krabici s rádobychlazenými nápoji coca-cola, vedle se vnucoval někdo s ubytováním a dotíral na turisty, kteří se přišli podívat na div bývalého světa. ~ Patrick Zandl,
99:...Ili da navedemo još jedan primer, koji je utoliko instruktivniji što je tu junakinja obična žena iz naroda, koja kako kaže Tacit, "Dotada nije pokazivala nimalo sklonosti za čast i pravdu (15, 51). Prišavši Pisonovoj zaveri ova je žena, po imenu Epiharida, uhapšena i bačena na muke ne bi li priznala optužbe i odala zaverenike za koje je znala. "Ali ni bičevanje, ni vatra, ni bes dželata, utoliko žešći što su se plašili da će im se podsmehnuti jedna žena, nisu slomili Epiharidu: uporno je poricala sve optužbe. Prvi dan istrage ništa nije priznala. Sutradan, dok su je nosili ponovo na mučenje, u nosiljci, jer smrskani udovi nisu mogli da drže telo, otrgne povez sa grudi, načini omču, okači je o naslon od stolice, protne glavu, obesi se svom težinom i ispusti, već slabašnu dušu. Jedna žena, jedna oslobođenica, pružila je divan primer hrabrosti, na najvećim mukama, ne bi li zaštitila tuđe, gotovo nepoznate ljude, dok su slobodni ljudi i muškarci, vitezovi i senatori rimski, još ne okusivši muka, izdavali svoje najmilije i najdraže." Ovakvih i sličnih primera puni su "Anali". I svuda gde su ljudska hrabrost i dostojanstvo odnosili moralnu pobedu nad tiranijom, nasiljem i izopačenošću, imao je Tacit budna čula da to zapazi i istakne, a njegov pesnički talenat davao je ovim scenama tragičku uzvišenost. ~ Tacitus,
100:Idite, prijatelji, i neka vas hrani ona umna sfera, čije je središte svuda a obim nigde, i koju mi zovemo bog. A kada dođete u svoj svet, posvedočite da pod zemljom ima velikog blaga i divnih stvari. Nije pogrešila Cerera, koju je cela vasiona već uvažavala, – jer je ljude poučila veštini zemljoradnje i pronalaskom žita prekinula sa njihovom grubom pićom žirovkom, – što je toliko naricala kada joj je kći u podzemlje odvedena. Ona je svakako predviđala da će njena kći pod zemljom naći više dobra i prevashodnosti no što je to ona, mati njena, iznad zemlje stvorila.
Šta je bilo sa veštinom koju je mudri Prometej nekada pronašao: da se izaziva grom s neba i nebeski oganj? Svakako ste je izgubili. Napustila je vašu hemisferu, a ovde, pod zemljom, ona je u upotrebi. Vi se ponekad zgražate, videći da vam gradovi gore i da ih obuhvata plamen od groma i ognja eterskog, a ne znate ko to čini, gde to čini i s koje strane na vas navodi tu napast, koja je vama grozna, a mi smo na nju svikli i njom se koristimo po svom nahođenju. Vaši filozofi koji se žale da su drevni pisci već sve napisali i da im nisu ostavili ništa novo da otkriju, svakako nisu u pravu. Ono što vam se s neba javlja i što vi nazivate pojavama, ono što vam zemlja pokazuje, ono što sadrže more i druge reke, ne da se uporediti sa onim što zemlja skriva. ~ Fran ois Rabelais,
101:I throw my makeshift jai-namaz, my prayer rug, on the floor and I get on my knees, lower my forehead to the ground, my tears soaking through the sheet. I bow to the west. Then I remember I haven’t prayed for over fifteen years. I have long forgotten the words. But it doesn’t matter, I will utter those few words I still remember: La illaha ila Allah, Muhammad u rasul ullah. There’s no God but Allah, and Muhammad is his messenger. I see now that Baba was wrong, there’s a God, there always had been. I see Him here, in the eyes of the people in this [hospital] corridor of desperation. This is the real house of God, this is where those who have lost God will find Him, not the white masjid with its bright diamond lights, and towering minarets. There’s a God, there has to be, and now I will pray, I will pray that He forgive that I have neglected Him all of these years, forgive that I have betrayed, lied, and sinned with impunity only to turn to Him now in my hour of need, I pray that He is as merciful, benevolent, and gracious as His book says He is. [...] I hear a whimpering and realize it is mine, my lips are salty with the tears trickling down my face. I feel the eyes of everyone in this corridor on me and still I bow to the west. I pray. I pray that my sins have not caught up with me the way I'd always feared they would. ~ Khaled Hosseini,
102:a tam uklízečka utírala lavice a s ní chodil krásný kocour, takový, jako já mám rád, mourovatý s bílými fusakličkami a bílou náprsenkou a růžovým frňáčkem, a ten kocour chodil po lavicích, a když uklízečka poklekla a utírala oltář, kocour vyskočil za ní na pódium, seděl vedle zvonku na pozdvihování a díval se tak, jako že je ministrant nebo kostelník nebo ještě něco víc, jak se obával Vladimír… Pak uklízečka skončila, poklekla a hluboce se poklonila a kocour kráčel za ní, zamkla kostel a vešla do fary a kocour taky za ní. Když jsme s Vladimírem šli v neděli na mši, bylo to tak, jak to předpověděl Vladimír. Při velké mši seděl kocour vedle zvonku, díval se tak na oltář, že když jsme se otočili, uviděli jsme, že žádná lidská tvář nejeví tolik pobožnosti a tolik moudrosti jako ten kocour, takže Vladimír mi pošeptal, že ten kocour, co se zálibně dívá na službu konajícího faráře, buzarem je v komunikaci rovnou s Bohem a Bůh přes faráře zase prostředně je v přímém spojení s kocourem, takže ve výjimečných případech kocouří předcházejí vlažné věřící, a v nebi že musí být plno koček. Když se tuhle úvahu dověděl Egon Bondy, řekl ztrápeně: Já si du rovnou lehnout, kurva fix, kam ten psychopat na to chodí? A nepudu si lehnout, já sebou tady hned praštím, ať mě vodveze sanitka, ale ne ta vobyčejná, ale ta s tím modrým křesadlem na čele… to bude ksakru zase noc…! ~ Anonymous,
103:Vladimir nije znao šta da misli. Možda mu je bilo bliže Čizmićevo humano i razumno shvatanje (iako je možda suviše idealističko), a razumevao je i njihovo ogorčenje: bili su svedoci nečuvenih zverstava koje ne mogu da zaborave ni da oproste. Ali ga je začudila i zaprepastila žestina ispoljene mržnje. A tolike godine su prošle od rata! Užasnuo ga je ubilački bes koji je video u njihovim očima. Kako oni žive s tim otrovom u sebi? Kako se može raditi i razmišljati s takvim teretom u mozgu? Pa, svaka njihova odluka se zna unapred, njihova strašna mržnja je automatizovala njihovo mišljenje. Oni su paralizovani za ma kakvu pravednu odluku, odlučno okrenuti prema neprijateljstvu. A možda im je ta mržnja omogućila da prežive, možda im je davala snagu da se odupru, možda je ona životna snaga koja im je rešavala bitke. Možda su oni generacija žrtvovana za podvige i mržnju. Oni su se branili i napadali, borili su se za slobodu i budućnost. Pitanje je kakva može biti budućnost naroda s takvom mržnjom. Nijedan narod ne živi sam i nijedan se ne može isključiti iz saradnje. A sarađivati s takvim mračnim uspomenama, znači uvek stvarati uslove za nove sukobe. Ili će možda u generaciji otaca potpuno odgoreti strašna mržnja, i na zgarištu njihovih zlokobnih sećanja ostaće čist prostor za život mladih, sa željom i spremnošću na razumevanje. Naivna želja, verovatno, ali suviše lepa da bi se olako odbacila. ~ Me a Selimovi,
104:Osebnosti, ki se zaveda svoje razdvojenosti in se zavestno bori, da postane celovita, ni treba ustvarjati negativne karme, da bi se razvila, da bi se naučila ustvarjati odgovornost, da bi pridobila avtentično moč. Ko se zavestno borite z izbiro med hotenji svoje osebnosti in potrebami svoje duše, ste v dinamiki, s katero se lahko razvijate brez ustvarjanja negativne karme. To je dinamika skušnjave. Skušnjava je sočuten način Vsemirja, da vam dovoli, da greste skozi to, kar bi bila škodljiva karmična dinamika, če bi pustili, da bi se fizično izrazila. Je energija, s katero je vaši duši milostno dana priložnost, da gre v prostem teku skozi življenjsko učno uro, skozi položaj, ki se ga da, če ga jasno razumete, odstraniti in pozdraviti v mejah svojega zasebnega sveta energije, ne da bi ga izlili v večje energetsko polje drugih duš. Skušnjava je generalka za karmično izkušnjo negativnosti. Celotna dinamika skušnjav je sočutna pot, ki vam omogoči, da vidite možna tveganja in se očistite, preden lahko vplivate na življenja drugih. Je oblika vabe, v katerih se negativnost sočutno potegne iz vas, če to razumete, preden ustvarite karmo. Ko se odzovete na vabo, se očistite, ker se začnete zavedati, in vam v resnici ni treba doživeti izkušnje. Očistite se, ne da bi ustvarjali karmo in sodelovali z drugimi dušami. Kako krasna je skušnjava. Je magnet, ki vleče vase zavedanje k temu, kar bi ustvarjalo negativno karmo, če bi ostalo nezavedno. ~ Gary Zukav,
105:Prozorska stakla blistaju na svjetlu. Njihova se krila ne otvaraju ovoj ženi. Ne otvaraju se svakom. Nema dobra čovjeka, iako ga svi prizivaju. Mnogi bi rado pomogli, ali ništa ne poduzimaju. Žena okreće vrat u stranu, iskezivši zube poput bolesna konja. Nitko joj ne stavlja ruku na rame, nitko joj ne pomaže nositi teret. Umorno se osvrće za sobom. Nož je treba pogoditi u srce i u njemu se okretati! No snaga koja joj je ostala nije dovoljna za to. Pogled joj je prazan. Bez ikakve ljutnje, bijesa ili strasti Erika Kohut zariva nož u rame, iz kojega odmah počinje teći krv. Bezazlena je ta rana, jedino mora paziti da u nju ne ude prljavština i gnoj. Ali svijet, neranjen, nije stao. Mladi su ljudi nestali u zgradi, odakle sigurno neće neko vrijeme izlaziti. Uokolo kuća do kuće. Stavlja nož u torbicu. Na Erikinu ramenu zjapi rana; meko se tkivo bez otpora rastvorilo. Razrezala ga je čelična oštrica, a Erika odlazi. Hoda. Ruku je položila na ranu. Nitko ne ide za njom. Korača kroz mnoštvo režući ga poput čeličnog brodskog trupa. Ne osjeća strašne bolove što ih je očekivala. Prednje au¬tomobilsko staklo zabljesnulo je.
Patentni zatvarač na haljini ne može se zatvoriti pa joj sunce grije leda. Grije ih sve jače. Erika hoda i hoda. Leda su joj već sasvim topla. Iz rane joj kaplje krv. Prolaznici najprije gledaju u ranu, a potom u njeno lice. Neki se čak okreću. Ne svi. Erika zna kojim smjerom mora ići. Ide kući. Hoda polagano ubrzavajući korak. ~ Elfriede Jelinek,
106:Ještě před šesti týdny jezdil spoj číslo 193, vzpomněla si. Ten byl poslán s nákladem oceli nikoli do Faulktonu v Nebrasce, kde již dva týdny nečinně stála Spencerova továrna na obráběcí stroje, nejlepší strojařský závod, který v zemi ještě zbýval, protože čekala na materiál, nýbrž do Sand Creeku v Illinois, kde se firma Confederate Machines již přes rok utápěla v dluzích a vyráběla nespolehlivé zboží v nepravidelných intervalech. Ocel jí přidělil úřední výnos zdůvodněný tím, že Spencerova továrna je bohatý koncern, který si může dovolit počkat, zatímco Confederate Machines je na dně a nelze dopustit, aby se položila úplně, neboť je jediným zdrojem živobytí pro celé městečko Sand Creek. Spencerova továrna zavřela brány před měsícem, Confederate Machines dva týdny nato. Obyvatelům Sand Creeku byl sice přiznán nárok na podporu, v prázdných sýpkách se však pro ně tak narychlo žádné jídlo nenašlo. Nařízením Jednotícího výboru proto stát zabavil farmářům z Nebrasky zrní na osev a vlak číslo 194 nyní vezl nezasetou sklizeň a budoucnost občanů Nebrasky hladovějícím občanům Illinois. „V této osvícené éře,“ kázal Eugene Lawson v rozhlase, „jsme konečně seznali, že každý jsme strážcem svého bratra.“ „…v dnešní neklidné době celonárodní nouze,“ pokračoval James Taggart s pohledem upřeným na mapu, „není jistě příjemné, že v některých divizích musíme odkládat výplatu a vršit mzdové nedoplatky, je to samozřejmě dočasný stav, nicméně –“ Dagny se tiše zasmála. „Plán sjednocení železnic nefunguje, co, Jime? ~ Anonymous,
107:Prijatelja nisam nikada ni želeo da imam, otkako sam navršio dvadesetu i tako odjednom postao nezavistan mislilac. Jedini moji prijatelji su oni, mrtvi koji su mi ostavili svoju književnost, drugih nemam. I oduvek mi je bilo teško imati nekoga i stoga uopšte ne mislim na tako zloupotrebljavanu i mučnu reč, kao što je reč prijateljstvo. I već vrlo rano na mahove uopšte nisam nikoga imao, svi drugi su imali nekoga, ja nisam imao nikoga, bar sam znao da nemam nikoga iako su drugi još insistirali na tome da imam nekoga, govorili su imaš nekoga kad sam bio sasvim siguran da nemam nikoga i, možda je odlučila i najviše me uništila upravo misao da mi niko nije potreban. Umislio sam da mi nijedno ljudsko biće ne treba, to i danas umišljam. Niko mi nije trebao, pa prema tome nikoga nisam ni imao. Ali, kako je prirodno, neko ljudsko biće nam je potrebno inače neizbežno postajemo ovakvi kakav sam postao ja: teški, nesnosni, bolesni, u najdubljem značenju reči nemogući. Uvek sam verovao da duhovni rad mogu da obavljam samo sasvim sam, bez ikoga, što je moralo da se pokaže kao zabluda, ali i da nam je neko potreban takođe je zabluda, zato nam je potreban neko i nije nam potreban niko i nekada nam je potreban neko, a nekad nam nije potreban niko, i nekada nam je potreban neko, a istovremeno nam nije potreban niko, sada, ovih dana, opet sam se uverio u tu činjenicu, najapsurdniju od svih; nikada ne znamo, baš nikada, da li nam treba neko ili nam ne treba niko, ili nam u isto vreme treba i neko, i niko, i, kako nam nikada, baš nikada, nije jasno šta izistinski trebamo, da li smo nesrećni i zato nesposobni da otpočnemo neki duhovni rad onda kad mi to hoćemo, kad nam se učini ispravnim. ~ Thomas Bernhard,
108:U kolovozu je bilo vrijeme za kvartalni pregled u bolnici Anderson. Jai i ja odletjeli smo za Houston i ostavili djecu s bejbisitericom. Ponašali smo se kao da smo na nekakvom romantičnom bijegu od kuće. Dan prije pregleda otišli smo čak do velikog vodenog parka - dakako, moja ideja o romantičnom bijegu — i ja sam se vozio na toboganu smijući se kao lud.
A onda, u srijedu 15. kolovoza 2007., stigli smo u bolnicu da s mojim onkologom, Robertom Wolffom, pogledamo najnovije CT snimke. Uveli su nas u ordinaciju gdje je medicinska sestra postavila nekoliko rutinskih pitanja. — Ima li kakvih promjena u težini, Randy? Uzimate li još uvijek iste lijekove? - Jai je primijetila veseo, zapjevan ton sestrina glasa kad je puna vedrine rekla: - U redu, doktor će uskoro doći i vidjeti vas — i zatvorila vrata.
U ordinaciji se nalazilo računalo. Primijetio sam da ga sestra nije isključila; moj medicinski karton nalazio se na ekranu. Naravno da sam se dobro snalazio s računalom, ali ova situacija nije tražila nikakvo hakiranje. Čitava povijest bolesti bila je ispred mene.
- Hoćemo li baciti pogled? - upitao sam Jai. Nisam osjećao
nikakvu grižnju savjesti zbog toga. Napokon, radi se o mojim
nalazima.
Počeo sam pregledavati i pronašao nalaze krvi. Bilo je tu nekakvih tridesetak nepoznatih vrijednosti, ali ja sam znao što tražim - marker tumora CA19-9. Pronašao sam ga i ukazao se jezivi broj 208. Normalna vrijednost je ispod 37. Proučavao sam ga koju sekundu.
- Gotovo je - rekao sam Jai. - Igra je svršena.
- Što hoćeš reći? - upitala je.
Pokazao sam joj vrijednosti CA19-9. Bila je već dovoljno upućena u liječenje tumora i znala je da 208 znači metastaze -smrtnu osudu. - To nije smiješno - rekla je. - Prestani se zafrkavati. ~ Randy Pausch,
109:Niko ne pali svetiljku da bi je sakrio iza vrata: svrha svetlosti je da osvetli prostor oko sebe, da otvori oči, da pokaže lepote i krasote u svojoj okolini.
Niko ne prinosi na žrtvu ono najdragocenije što ima: ljubav.
Niko ne prepušta svoje snove u ruke onima koji mogu da ih unište.

Svako ko slučajno otkrije u sebi neki dar i usudi se da govori o svojim sposobnostima, počinje da pobuđuje podozrenje.

Ako postoji neka uteha u tragediji gubitka osobe koju smo toliko silno voleli, to je ona uvek neophodna nada da je možda i bolje što se tako dogodilo.

... nalazim se na bojnom polju otkako sam se rodila, a još sam živa i ne treba mi niko da me štiti.

Potpuno se prepustiti ljubavi, bila ona božanska ili ljudska, znači odreći se svega - uključujući i vlastitu dobrobit, ili sposobnost donošenja odluka. Znači voleti u najdubljem smislu te reči. U suštini, mi i ne želimo da budemo spaseni na način koji je Bog izabrao da nas iskupi, želimo da očuvamo potpunu kontrolu nad svakim korakom, da imamo punu svest o svojim odlukama, da budemo kadri da izaberemo predmet svoje odanosti.
S ljubavlju nije tako - ona dođe, nastani se u nama, i počinje da upravlja svime. Samo vrlo snažne duše pristaju da joj se predaju...

Muzika nije samo nešto što nas teši, ili zabavlja, već mnogo više od toga - jedna ideologija. Ljude možete prepoznati po vrsti muzike koju slušaju.

Zato što sam naučila da patim u tišini otkad znam za sebe...

Zato se radije mirim sa svojom samoćom: ako u ovom trenutku pokušam od nje da pobegnem, nikad više neću naći partnera. Ako je prihvatim, umesto da se borim protiv nje, možda će se stvari promeniti. Videla sam da je samoća jača kad pokušavamo da joj se suprotstavimo, ali postaje slaba kad na nju jednostavno ne obraćamo pažnju. ~ Paulo Coelho,
110:Jedan kraj pokrivača zadignut je i tvori oblik istostraničnog trokuta. Lanena je plahta zategnuta poput kose na ženi koja nosi visoko podignutu pundu. Na Erikinu jastuku leži čokoladica u staniolu u obliku potkovice, preostala od Nove godine. Malo slatko iznenađenje majka miče s jastuka jer nekako mora kazniti Eriku. Na noćnom ormariću, pored svjetiljke, knjiga je koju Erika upravo čita. Iz knjige viri znak kojim obilježava mjesto gdje je stala i koji je kao dijete ukrasila svojim crtežima. Pored knjige je čaša s vodom za slučaj da Erika noću ožedni, jer majka ipak ne želi pretjerivati u kažnjavanju. Dobroćudna majka mijenja vodu u čaši kako bi voda bila što hladnija i svježija, bez mjehurića kao znaka da je ustajala i bljutava. Na svojoj strani bračnog kreveta majka ne poduzima tolike mjere opreza. Ipak je dovoljno obzirna da umjetno zubalo radi čišćenja vadi tek rano ujutro. I odmah ga stavlja natrag! Padne li noću Eriki na pamet bilo kakva želja, ona će biti ispunjena, ukoliko to ovisi o vanjskim okolnostima. No najskrivenije želje neka radije zadrži za sebe, ta zar joj nije u majčinu domu i toplo i ugodno?! Za svaki slučaj majka pored knjige stavlja veliku zelenu jabuku pa je izbor hrane pokraj jastuka doista velik. Razrezanu haljinu kao mačka mlade nosi čas ovamo, čas onamo. Na kraju je stavlja na posve novo mjesto, gdje se blistavi komad odjeće najboije vidi. Djelo majčina razaranja, koje je na kraju krajeva osobno skrivila, kći treba ugledati čim kroči kroz vrata. Sve skupa ipak ne smije biti preupadljivo. Gospođa Kohut naposljetku rasprostire ostatke haljine na ležaljku iz koje Erika obično gleda televiziju, pažljivo, kao da će Erika haljinu odmah odjenuti za koncertni nastup. Mora pripaziti da haljina zadrži kakav-takav oblik. Komadiće koji su ostali od rukava različito je posložila. Djelo svog nekažnjenog razaranja želi svima jasno pokazan. ~ Elfriede Jelinek,
111:Voli li nekada divlja, a sada dresirana cirkuska životinja svoga krotitelja? Možda da, a možda i ne. Činjenica je da su jedno drugom potrebni. Krotitelj treba životinju da bi se, dok pod snažnim svjetlom reflektora i bježeći od kreštava tuša životinja izvodi svoje umjetničke točke, napuhnuo poput goleme kreketuše, a životinja treba krotitelja da bi u općem kaosu, koji je uvijek nanovo zasljepljuje, vidjela pred sobom neku čvrstu točku. Životinja mora znati što je gore, a što dolje, inače bi joj se svijet začas okrenuo naglavce. Bez trenera bi u slobodnom padu tresnula s visokog postolja i počela bezglavo trčati arenom te, ne pogledavši rekvizite koje joj pokazuju, nastavila gristi, grepsti i jesti sve što joj se nade na putu. Ovako je uvijek prisutan netko tko će joj reći što je uopće jestivo. Ponekad, prije negoli je daju životinji, hranu ižvaču ili je razrežu na komadiće. Tako životinja ne zna što je to iscrpljujuća potraga za hranom. A i avantura u džungli. Ali leopard iz džungle zna što je za njega dobro i što može pojesti: antilopu ili bijelog lovca koji nije pazio. Danju životinja vodi spokojan život, prisjećajući se točaka koje navečer mora izvesti, kada skače kroz plamene obruče, penje se na taburete, raljama nježno obuhvaća nečiji vrat, pleše sama ili s drugim životinjama, onima koje bi u slobodnom lovištu za svaki slučaj vodili na lancu ili onima pred kojima bi se, kada bi imala dovoljno vremena, odmah povukla. Na glavi i na leđima nosi nekakav majmunski komad odjeće, kakav možete vidjeti gdje jaše na konjima koje ukrašavaju kožnatim prekrivačima! A njen gospodar, krotitelj, pucketa bičem! Hvali je i kažnjava, ovisno o okolnostima. I ovisno o tomu što je životinja zaslužila. Ni najlukavijem krotitelju dosada ipak još nije palo na pamet da leopardu ili lavici gurne violinu u ruke. Najperverznije što je ljudsko biće dosada smislilo, ali i vidjelo, medo je na biciklu. ~ Elfriede Jelinek,
112:TA LJUBAV
Ta ljubav
Tako žestoka
Tako krhka
Tako nežna
Tako beznadežna
Ta ljubav lepa kao dan
I ružna kao vreme
Kad je vreme ružno
Ta ljubav tako istinita
Ta ljubav tako lepa
Tako srećna
Tako radosna
I tako nejasna
Što drhti od straha ko dete od mraka
Tako sigurna u svoje moći
Ko smiren čovek u mrkloj noći
Ta ljubav koja je plašila druge
Koja ih je terala da govore
Koja ih je terala da blede
Ta vrebana ljubav
Jer smo ih vrebali
Gonjena ranjena zgažena dotučena odbačena zaboravljena
Jer smo je gonili ranili zgazili dotukli odbacili zaboravili
Sva ta ljubav
Još tako živa
I tako osunčana
Ljubav je tvoja
Ljubav je moja
Ono što je bilo
Ono uvek novo
Što se nije promenilo
Istinito kao biljka
Ustreptalo kao ptica
Toplo živo kao leto
Možemo oboje
Otići vratiti se
Možemo zaboraviti
I posle opet zaspati
Probuditi se patiti
Ostariti opet zaspati
O smrti snevati
Probuditi se smešiti smejati
Podmladiti se pevati
Naša ljubav ostaje tu
Tvrdoglava kao mazga
Živa kao želja
Svirepa kao pamćenje
Glupa kao kajanje
Nežna kao uspomena
Hladna kao mermer
Lepa kao dan
Kao dete slabašna
Smeši nam se nestašno
Govori a ništa ne kaže
Slušam je drhteći strašno
I vičem
Vičem zbog tebe
Vičem zbog sebe
Preklinjem te
Zbog tebe zbog sebe zbog svih što se vole
I što su se voleli
Da vičem joj
Zbog tebe zbog sebe i zbog svih ostalih
Koje ne poznajem
Ostani tu
Ostani gde si
Tu gde si nekad bila
Ostani tu
Ne miči se
Ne odlazi
Mi što smo voljeni
Mi smo te zaboravili
A ti nas ne zaboravi
Samo smo tebe na zemlji imali
Ne dozvoli da postanemo hladni
Mnogo dalje uvek
I bilo gde
Javi nam se da si živa
Mnogo kasnije u nekom šumarku
U šumi pamćenja iskrsni
I nama se pridruži
Ruku nam pruži
I spasi nas ~ Jacques Pr vert,
113:Robert Stadler se však dopustil smrtelného hříchu, neboť si nikdy nepoložil otázku, kde leží jeho pravá vlast, do jaké éry vlastně patří… Nenáviděl hlupáky. To byla jediná emoce, kterou kdy druhým dával najevo – kousavá, zahořklá, unavená nenávist k jakékoli neschopnosti, která se mu odvážila vzdorovat. Chtěl si jít vlastní cestou a přál si, aby ho druzí nechali na pokoji. Chtěl jít přímo za svým cílem a cestou odstrkovat druhé stranou. Nikdy se však nepozastavil nad tím, po jaké cestě vlastně kráčí a kdo mu v ní stojí. A tak si neuvědomil, že jde zkratkou. Vidím, že se usmíváte, slečno Taggartová. Vy jej nenávidíte, že ano? Ovšem, vy víte, jakou zkratku si zvolil. Svěřil se vám, že jsme byli rivalové. To je pravda, přinejmenším z jeho strany. Já to tak nevnímal. Nicméně pokud jsme opravdu byli rivalové, pak já měl jednu výhodu – věděl jsem, proč naši tři studenti potřebují obě naše profese. Stadler nikdy nepochopil, proč se zajímají o tu mou. Nikdy si neuvědomil, jak důležitá je pro něj samého, což také nakonec přivodilo jeho pád. V těch dobách měl však ještě dostatek elánu, že se oněch tří nadšeně chopil. A to ‚chopil‘ myslím doslova. Jelikož inteligence je jedinou hodnotou, jakou kdy uznával, tiskl k sobě ty tři jako nějakou truhlici s pokladem. Odjakživa byl velmi osamělý. Myslím, že nikdy v životě nemiloval nikoho kromě Francisca a Ragnara a k nikomu kromě Johna nechoval skutečnou vášeň. Právě jeho považoval za svého nástupce, za svou budoucnost, záruku nesmrtelnosti. John se chtěl stát vynálezcem, což znamenalo, že musel nejprve vystudovat fyziku; na postgraduální studium se chystal právě k Robertu Stadlerovi. Francisco chtěl ihned po promoci začít pracovat. Měl se stát dokonalou kombinací obou svých duchovních otců – průmyslníkem. A Ragnar, vy nevíte, čím se rozhodl stát Ragnar, slečno Taggartová? Ne, nikoli akrobatickým letcem, průzkumníkem neznámých džunglí či hlubokomořským potápěčem. Zvolil si mnohem odvážnější kariéru – Ragnar chtěl být filozofem. Abstraktním, teoretickým, akademickým myslitelem osaměle bádajícím ve slonovinové věži… ~ Anonymous,
114:Kao prvo, tu je osnovna misao teologije oslobođenja. Ona je naišla na odziv na svim kontinentima i može se još pretvoriti u nešto pozitivno. Jezgra je te misli da se kršćanstvo mora ostvariti u čovjekovoj egzistenciji na zemlji. Ono mora čovjeku dati slobodu savjesti, ali mora isto tako naglašavati i čovjekova socijalna prava. Ako ta misao postane jednostrana, pokušat će od kršćanstva stvoriti instrument političkoga preoblikovanja. Iz toga se rodila ideja kako su sve religije zapravo instrumenti kojima se ostvaruje sloboda, mir i očuvanje svijeta, a oni bi se morali opravdati političkim uspjehom i političkim određivanjem cilja. Ta tematika varira ovisno o političkoj situaciji, ali je prisutna na svim kontinentima. Ona se danas čvrsto ukorijenila u Aziji, ali i u Africi. Čak je prodrla i u islamski svijet, gdje se može naići na pokušaje interpretiranja Kurana postavkama teologije oslobođenja. To je ipak samo marginalna pojava, ali je, na primjer, odigrala značajnu ulogu u muslimanskim terorističkim pokretima. Islam je, po toj interpretaciji, zapravo oslobodilački pokret - možda protiv Izraela.
U međuvremenu se ideja oslobođenja - ako uopće smijemo slobodu nazvati glavnim obilježjem novojeke duhovnosti i našega stoljeća - snažno združila s feminističkom ideologijom. Žena je potlačeno biće i zato je oslobađanje žene jezgra svake oslobađajuće djelatnosti. Ovdje je političko oslobođenje nadmašeno antropološkim oslobođenjem. Pritom se ne misli samo na oslobađanje od prisila uloge žene, nego na biološku uvjetovanost čovjeka. Razlikuje se biološki fenomen seksualnosti od njegovih povijesnih pojavni oblika, koji se označavaju imenom ''gender''. Revolucija protiv povijesnog oblika seksualnosti vodi do revolucije protiv bioloških predodređenosti. Više se uopće ne smije spominjati ''priroda''. Čovjek se treba moći oblikovati po želji, mora se osloboditi svih predodređenosti svoga bića. On sam čini od sebe ono što želi biti i tek tada postaje ''slobodnim'' i oslobođenim. U pozadini je tog a čovjekova pobuna protiv granica koje se nalaze u njemu samom kao biološkom biću. Riječ je zapravo o pobuni protiv našega Stvoritelja. Čovjek je po tom učenju vlastiti stvoritelj - suvremeni pokušaj čovjeka da bude Bogom ili da bude poput Boga. ~ Benedict XVI,
115:Od té chvíle se stalo hlavním cílem jejího neklidného života zbavit se maniaka. Tremor se jí pověsil na paty. Přespával u vchodu do domu, hlídkoval na schodech univerzity. Ať šla Jája kamkoli, v určité vzdálenosti ji následoval a provrtával její záda pohledem, který svědčil o nutnosti okamžitého zákroku psychiatra. Jájini přátelé si tu a tam jejího ocásku všimli a projevovali znepokojení. Ale Jája je bezstarostně odbývala: „Všechno je v pořádku, je to můj maniak! Moc milý!“ Když se Jája ocitla sama, ohleduplný Tremor ji doháněl, aby mohl „sestřičce“ odhalit další trpkou stránku své biografie. Vyprávění se nejčastěji týkalo Tremorových „kámošů“, kteří už všichni do jednoho zemřeli, přesněji, podle jeho břitkého vyjádření, „exli“. Jednou, když byl v lyrickém rozpoložení ducha, zatáhl Tremor Jáju na hřbitov, kde leželi všichni „exnutí kámoši“. A celý den ji vodil mezi hroby a nahlas vyzpěvoval smutné písně z repertoáru Michaila Kruga. O tom, že „všichni kámoši zatřepali bačkorama a já tu zůstal sám“. Jája se pokusila vzít roha, ale Tremor ji držel pevně za ruku. Po setmění Tremor rozdělal oheň na krajnici státní silnice, posadil Jáju na shnilý trám a vyprávěl jí o tom, jak dobře bylo v Sovětském svazu. Vždyť všichni „kámoši“, co se živili čórkami, byli tenkrát ještě naživu a každý den společně popíjeli vodku za tři ruble a šedesát dvě kopějky v „kapačce“ na rohu Leninova prospektu a ulice 25. října… Záhy však události nabraly méně idylický směr. Tremor si předsevzal, že se s Jájou ožení. Svatbu plánoval uskutečnit 7. listopadu, pod transparenty a sametovými zástavami oblastního výboru. Tremor přestal říkat Jáje „sestřičko“ a začal ji soužit svéráznými žádostmi, které měly ukázat veškerou sílu a hloubku jeho komsomolské vášně. „Jen mi poruč, a já skočím z tohohle mostu!“ vykřikoval Tremor a třeštil šílené modré oči. Jája nechtěla, aby Tremor skákal z mostu, protože byla už zima. „Stačí jen naznačit, kdo ti ubližuje, a já ho donutím, aby sežral sochor!“ Tremor se rozrušil ještě víc a utíkal, co mu nohy stačily, domů, kde měl v komoře schované zlověstné nástroje. Jája totiž netušila, jak vypadá sochor, a naivně si myslela, že to je otrávený suchar. Ukázalo se, že sochor je velká železná tyč, kterou rybáři prosekávají díry do ledu. „Sežrat“ sochor by bylo velmi obtížné a určitě nepříjemné. Jája nechtěla, aby měl někdo tak těžký úděl. ~ Anonymous,
116:Jest, i kod njega, kome je nekoć bila tako strana svaka sitničavost, razvila se neka vrsta pedanterije, premda je ta pedanterija imala svoj korijen u drugom tjelesnom ustrojistvu i rodila se iz drugačijeg raspoloženja.

Osjećao se praznim; nedostajao mu jeplan koji bi mu dao poticaja, neki zanimljiv posao kome bi se mogao s veseljem i zadovoljstvom posvetiti. Njegov nagon za djelatnošću, nesposobnost njegova duha da miruje, njegova aktivnost - bijahu oduvijek nešto posve drugo negoli prirodna i ustrajna volja za radom kod njegovih predaka: naime, nešto umjetno, impuls njegovih živaca, zapravo neko opojno sredstvo, baš kao male i oštre ruske cigarete koje je stalno pušio. Ta ga aktivnost nije napustila, njome je on vladao manje no ikada, ona je gospodarila njime i mučila ga, trošeći se na sijaset trica i ništavnosti. Gubio se u tisuću beznačajnih sitnica koje su se uglavnom odnosile na održavanje kuće i njegove toalete, a koje bi odlagao, jer su mu dojadile, te ih nije više mogao ni pamtiti, ni srediti, jer su ga stajale nerazmjerno mnogo pažnje i vremena.

Ono što su u gradu nazivali njegovom "taštinom" toliko se pogoršalo, da se već odavna počeo toga stideti, a ipak nije bio kadar okaniti se navika koje su se razvile u tom pravcu. Nije mogao napustiti kabinet sa sviješću da je nešto propustio ili samo površno obavio, jer se bojao da će mu izmaći onaj osjećaj svježine, mira, intaktnosti, koji ga je ipak napuštao poslije jednog sata, te ga je onda opet trebalo mukom obnoviti.

U kabinetu je provodio mnogo vremena, i to ne samo ujutro, već i prije svakog ručka, svake sjednice u senatu, svake javne skupštine, ukratko, uvijek pre no što će se pokazati pred ljudima i kretati se među njima.

Zaista! Život Thomasa Buddenbrooka pretvorio se u život glumca, i to takvog glumca kome je čitav život, do najmanje i najsvakodnevnije sitnice, postao samo velikom glumom koja ga stalno drži u napetosti i stalno iscrpljuje...

Potpuni nedostatak nekoga iskrenog i živog interesa koji bi ga zaokupio, osiromašenje i opustošenje njegova duševnog života, uz neumoljiv osjećaj dužnosti i upornu odlučnost da pod svaku cijenu dostojno reprezentira, da svim sredstvima prikrije koliko je iznemogao - svi su ti faktori učinili od njegova života glumu. Učinili su ga izvještačenim, proračunatim i usiljenim, tako da mu se svaka riječ, svaka kretnja, svaka i najmanja djelatnost među ljudima pretvorila u napornu i silno zamornu igru. ~ Thomas Mann,
117:Ubrzo sam shvatio da u meni postoje dva Akropolja, dnevni i noćni. Prvi je bio analitičan, s vodičevom glavom. Provera plana, istraživanje strukture celine, dodirivanje kamenja, zamišljanje onog što je propalo - poput studije anatomije iskopane životinje.


Prvi pokušaji privikavanja, uspostavljanja ličnog odnosa prema spomeniku kulture. "Za sebe" sam izabrao Propileje i Partenon. Zbog njihove energije, mase i reda. Hram Nike je bio suviše filigranski da bih osetio njegovu kamenu materijalnost - pre je na mene ostavljao utisak uspešne kopije, Dobro urađenog zadatka na klasičnu temu. Najteže mi je bilo da uspostavim vezu s Erehtejonom. Portik karijatida ružile su metalne cevi podupirača koji su građevini oduzimali smisao i planiranu lakoću. Same karijatide, ubogaljene i lišene šarma, kao da su se zaustavile na pola puta između ljudskog oblika i stuba. Nad tamnim jezerom starih atinskih kultova ovaj jonski hram kao da govori o nemogućnosti povezivanja drevne vere s novim arhitektonskim izrazom.


Drugi Akropolj - noćni, upaljen na nebu, koji se u celosti prepušta pogledima. Sedao bih na Brdo Muza, kraj samog spomenika Filopapu. Odozdo, iz sirotinjske četvrti Plaka, dopirala je banalna, svakodnevna vreva. U mraku se sjajio kreč belih kuća. U vazduhu se dizao miris ovčetine, maslina i belog luka. Akropolj u vencu mirisa crnog luka. Levo, među drvećem, svake večeri izvođena je predstava 'Son et Lumiere'. Sofoklovi horovi plakali su čas na francuskom, čas na engleskom. Svetlost je iz noći izvlačila fragmente svetog brežuljka. Crveni sjaj reflektora imitirao je požare.


Tada je za mene Akropolj bio skulptura; ne arhitektonski kompleks, već skulptura. Ruinirana južna kolonada Partenona, nisko posečena stabla stubova izazivali su grč u mom srcu. Kamenje se borilo s napadom pustoši.
S estetskog plana Akropolj se u mojoj svesti prebacio na plan istorije. Nisam mogao da ponovim ni uzbuđenje, ni molitve humaniste iz prošlog veka.(...) Akropolj koji mi se nalazio pred očima, sveden na skelet, odran od tela, za mene je istovremeno bio delo volje, reda i haosa, umetnika i istorije, Perikla i Morosinija, Iktinoja i lupeža. I, dodirujući pogledom njegove rane i ožiljke, osetio sam kako se u meni mešaju divljenje i sažaljenje.


Ako sam crpeo posebno osećanje sreće u opasnosti, po svoj prilici to je proisticalo iz svesti o toj neobičnoj činjenici da sam "uspeo da stignem", pre nego što podelimo sudbinu svih ljudskih tvorevina na mračnom poluostrvu vremna, pre nepoznate budućnosti. ~ Zbigniew Herbert,
118:Ja sam za vreme rata imao dnevnik koji sam vukao za sobom, kao neku kupusaru. Bio je strašno narastao. Ono što sam bio rešio da štampam na Univerzitetu u Beogradu iznosilo je, čini mi se, najmanje dvanaest štampanih tabaka.

Pošto izdanje "Maske", latinicom, niko nije čitao, ja sam prvo preštampao "Masku" u časopisu "Dan", a posle sam počeo da tražim izdavača za "Dnevnik", koji sam bio nazvao "o Čarnojeviću".

Našao sam izdavača za "Đerleza" Ive Andrića, ali "Dnevnik" je bio isuviše dug.

Međutim, Vinaver je bio bolje sreće.

On je, u jesen 1920, uspeo da zadobije kompanjone knjižare koja se nazivala "Sveslovenska", da izdadu jednu biblioteku modernih. U tu biblioteku trebalo je da uđe, prvo, moja knjiga o Čarnojeviću, Vinaverov "Gromobran", i Rastkov "Perun".

Samo, posle dugih pregovora, knjižara je tražila da nijedno delo ne sme biti duže od 7 tabaka.

Pored toga, ta knjižara, odnekuda, umešala je u to i profesora Univerziteta Vladu Ćorovića, inače mog prijatelja, kao nekog arbitra o moralu. On je tvrdio da u mom "Dnevniku" treba iseći dobar deo kao pornografiju. Sem toga je tvrdio da u toj knjizi ima isuviše pesimizma i da, posle jednog strašnog rata, nama treba sasvim drukčija literatura. Optimistička. Zdrava. Ne dekadentna.

Protiv optužbe da sam "dekadent" ja sam se nekako još borio, ali protiv optužbe da sam pornograf bilo je nemoguće boriti se. Morao sam pristati na tu književnu cenzuru, koju je i jedan profesor Univerziteta podupirao.

Međutim, nije se na tome svršilo.

Oktobra 1920, ja sam se bio rešio da odem iz Beograda i čekao sam na to, sa stanom u jednoj sobi hotela "Pariz", u Beogradu. Sa mnom, u istoj sobi, stanovao je i slikar Petar Dobrović. Petar se, sa mnom zajedno, i u Pariz spremao.

Tu mi je jednog dana saopšteno da u "Dnevnik o Čarnojeviću", ne može ući više od 5 tabaka.

Tih dana ja sam imao mnogo briga, i neprilika, u svom privatnom životu, i bio sam razdražen toliko, da sam spaljivao stara pisma, pa i rukopise, koje u Zagrebu nisam štampao. Pa sam i ono što nije moglo da uđe u Dnevnik spalio.

Dobrović se tome, grohotom, smejao.

Veli, kad dođe u Pariz, i on će svoje stare slike tako.

Petar je autor vinjete na naslovnim stranama biblioteke "Albatros" (po Bodleru). Njegov Albatros tu liči na patku. Možda pravog albatrosa nije bio još video, ili ga se nije sećao.

Vinaver je vršio korekturu "Dnevnika", dok se štampao, pa je pomešao i raspored pojedinih poglavlja.

Ja sam onda već bio u Parizu. ~ Milo Crnjanski,
119:Manmut oseti kako mu se organski slojevi ježe kada je shvatio da je naglas progovorio preko privatne linije. “Ništa. Zbog čega ljubav nije dovela do odgovora na zagonetku života?”
“Zbog toga što je Prust znao - a njegovi likovi to otkrivaju - da ni ljubav, ni njen plemenitiji rođak, prijateljstvo, nikada ne mogu da prežive entropijska sečiva ljubomore, dosade, navike i egoizma”, reče Orfi i Manmut prvi put u toku njihove direktne komunikacije nasluti prizvuk tuge u glasu krupnog moraveka.
“Nikad?”
“Nikad”, reče Orfi i grmnu dubokim uzdahom. “Sećaš se poslednjih redova Zaljubljenog Svana? - “Kad pomislim da sam protraćio godine svog života, da sam želeo da umrem, da sam najveću ljubav doživeo sa ženom koja me nije privlačila, koja čak nije bila moj tip!”
“Primetio sam to”, reče Manmut, “ali nisam tada znao da li to treba da bude strašno smešno, užasno gorko ili neizrecivo tužno. Šta je u pitanju?”
“Sve troje, prijatelju”, odasla Orfi sa Ija. “Sve troje”.
“Koji je bio treći put Prustovih likova prema zagonetki života?” - upita Manmut. Povećao je priliv O2 u svoju komoru kako bi razvejao paučinaste niti tuge koje su pretile da mu se isprepleću u srcu.
“O tome ćemo neki drugi put”, reče Orfi, naslutivši možda raspoloženje svog sabesednika. “Koros III će povećati raspon zahvata i biće zabavno da posmatramo vatromet u spektru rendgenskih zraka”.”

[...]

“ “E vidiš, to nije toliko neuobičajeno”, reče Orfi. “Slušaj, evo jednog pasusa koji sledi posle onoga o nicanju krila i novih pluća na Marsu. Hoćeš na francuskom ili engleskom?”
“Na engleskom”, reče Manmut brzo. Ovako blizu strašnoj smrti od gušenja, nije želeo da se još dodadno muči slušajući francuski.
“Jedino pravo putovanje, jedina Fontana Mladosti”, izdeklamova Orfi, “neće se pronaći na putu u nepoznate zemlje, već u drugačijim očima, u posmatranju vaseljene očima druge osobe, stotinu drugih, i spoznaji stotine vaseljena koje svako od njih vidi, koje svako od njih predstavlja”.
Dok je razmišljao o ovome, Manmut je na tren zaista zaboravio na njihovo neumitno gušenje. “To je Marselov četvrti i konačni odgovor na zagonetku života, Orfi, zar ne?”
Ijanin oćuta.
“Hoću da kažem”, nastavi Manmut, “rekao si da su prva tri za Marsela bila nedovoljna. Pokušao je da veruje u snobovštinu. Pokušao je da veruje u prijateljstvo i ljubav. Pokušao je da veruje u umetnost. Ništa od svega toga nije proradilo kao transcendentna tema. Stoga je ovo četvrto. Ovo…” Nije mogao da pronađe odgovarajuću reč ili frazu.
“Bekstvo svesti iz ograničenja svesti”, reče Orfi tiho. “Imaginacija koja nadilazi domen imaginacije”.
“Da”, prodahta Manmut. “Shvatam”.
“Treba da shvatiš”, reče Orfi. “Ti sada predstavljaš moje oči. Treba da vidim vaseljenu kroz tvoje oči”.
Manmut je na minut ostao da sedi u tišini remećenoj samo šištanjem O2 iz priključenog creva. Onda reče: “Pokušajmo da podignemo Crnu gospu”. ~ Dan Simmons,
120:Kad se bližila zora, sjedili smo na terasi Domea. Već smo odavno zaboravili jadnog Peckovera. Doživjeli smo nešto uzbuđenja u Bal Negre i Joeov se duh vratio nijegovoj vječnoj zaokupljenosti: pički. Upravo u ovo vrijeme, kad se njegovo slobodno veče bliži kraju, njegov nemir se penje do grozničavog vrhunca. On misli na ženske, kraj kojih je prošao ranije u toku večei, i o stalnim ženskama, koje je mogao imati, samo da ih pita, i samo da ih nije već sit. Neizbježivo se podsjetio na svoju pičku iz Georgije — ona ga u posljednje vrijeme opsjeda, moleći ga da je uzme na stan, barem dok ne uspije da nađe ikakav posao. »Nije mi krivo ako je svako malo nahrainim«, kaže on, »ali ne mogu je uzeti za stalno... ona bi mi pokvarila posao s drugira mojim pičkama«. Kod nje ga najviše nervira, da se ona nimalo ne deblja. »Kao da uzimaš kostur u posteIju«, kaže. Neki dan sam je primio — od samilosti — i šta misliš, šta je ta luđakinja učinila sebi? Obrijala ju je do gola... Ni dlačice na njojl Da li si kad imao ženu, koja je obrijala minđu? Odvratno, jelda? Ali i smiješno. Nekako šašavo. Više mi ne izgleda kao minđa, prije kao crknuta školjka ili nešto slično.« On mi opisuje kako je od radoznalosti ustao iz postelje i potražio ručnu svjetiljku. »Natjerao sam je da je rastvori i upravio sam ručnu svjetiljtku ravno na nju. Trebao si me vidjeti... Bilo je komično. Toliiko sam se na to usredotočio, da sam na žensku potpuno zaboravio. Nikad u životu nisam pizdu gledao tako ozbiljno. Čovjek bi pomislio, da je nikad prije nisam vidio. I što sam je više gledao, to mi je bila manje zanimljiva. To služi samo da ti pokaže, da u svemu tome na kraju krajeva nema ništa, naročito kad je obrijana. Dlaka je čini tajanstvenom. Zbog toga te nekakaiv kip nimalo ne uzbuđuje. Jednom sam vidio pravu pravcatu pizdu na kipu — kip je Rodinov. Moraš ga jedanput pogledati... Ona je širom razmaknula noge... čini mi se, da uopće i nema glave. Moglo bi se reći, sama pizda. Isuse, sablasno je izgledala. Stvar i jest u tome — sve izgledaju jednako. Kad ih gledaš odjevene, onda zamišljaš svakakve stvari: na stanoviti način im daješ individualnost, što one naravno nemaju. Ima samo pukotinu između nogu, i zbog nje se sav zapjeniš — a većinom je uopće ni ne gledaš. Znaš da je tamo, i samo misliš kako da uguraš svog jarana unutra, kao da penis misli mjesto tebe. Ali to je aluzija! Sav si se zapalio, a ni zbog čega... Zbog pukotine s malo dlake, ili bez dlake. To je toliko besmisleno, da sam fasciniran zurio u nju. Mora da sam je proučavao bar deset minuta. Kad je tako gledaš, nekako iz daljine, smiješne ti se misli vrte po glavi. Toliko tajanstvenosti oko seksa, a onda otkriješ da to nije ništa, samo praznina. Zar ne bi bilo zgodno kad bi unutra našao kakvu harmoniku... ili kalendar? Ali unutra nema ništa... ama baš ništa. Odvratno. Gotovo sam poludio... Čuj, što misliš što sam kasnije učinio? Na brzinu •sam joj opalio metaik, a onda joj okrenuo leđa. Da uzeo sam knjigu i čitao. U knjizi se može nešto naći, čak i u lošoj knizi... ali pizda je naprosto čist gubitak vrmena... «
Str 144-146
~ Henry Miller,
121:Majka liježe u krevet i odmah ustaje. Već je obukla spavaćicu i kućnu haljinu. Poput ljutite tigrice hoda od jednog do drugog zida mičući pritom ukrasne predmete s njihovih mjesta i brzo ih vraćajući. Gleda sve satove u stanu i usklađuje vrijeme. Platit će joj Erika što se ovoliko uzrujala!
Ali čekaj! Evo je, stiže! U bravi se jasno čuje škljocanje i zapinjanje ključa, a zatim se otvaraju vrata što vode u sivu i strašnu zemlju majčinske ljubavi, Erika ulazi. Žmirka u jarko osvijetljenom hodniku kao da je noćna ptičica koja je malo previše popila. Po cijelom su stanu svjetla upaljena kao da se nešto slavi. No vrijeme je svete pričesti odavno, i neiskorišteno, prošlo.
Tiho, ali zajapurena lica, majka izlijeće iz sobe, gdje je napokon bila ostala čekati, i pritom zabunom ruši nekoliko stvari s polica. Od siline zaleta na pod je srušila i kćer, započevši tako odmah borbu koja je trebala uslijediti nešto kasnije. Bez glasa šakama udara kćer, koja nakon početnog šoka počinje udarce uzvraćati. Iz Erikinih se potplata širi strašan smrad što podsjeća na raspadanje. Počinju se, vodeći računa o susjedima koji sutra moraju rano ustati, bez glasa hrvati. Ishod je neizvjestan. Možda iz poštovanja dijete u posljednjoj sekundi pušta majku da pobijedi. A majka, vjerojatno u brizi za Erikinih deset batića, njen alat, pušta dijete da pobijedi. Zapravo je dijete snažnije od majke, jer je mlade. Osim toga, majka se već potrošila u tučnjavama s ocem. No dijete još uvijek nije naučilo majci pokazati svoju fizičku snagu i nadmoć. Svom snagom majka cijelim dlanom udara po glavi kasni plod tijela svoga. Svilena marama s naslikanim konjskim glavama skliznula je s Erike i lepršajući se zaustavlja, kao naručeno, na svjetiljci u predsoblju te prigušuje svjetlo, što bi više odgovaralo nekom za oko ugodnijem prizoru. Kći, kojoj se zbog potplata punih govana, gline i trave, neprestano kliže, u puno je gorem položaju. Učiteljica je cijelom dužinom tijela tresnula na pod, a tanki je tepih od trstike samo neznatno ublažio pad. Podigla se poprilična buka. Sikćući, majka govori Eriki da bude tiho zbog susjeda! Erika joj uzvraća istom mjerom: Tiho! Jedna drugu grebe po licu. Kći ispušta glas sličan onom lovačkog sokola što lebdi iznad žrtve i kaže da se susjedi mirne duše ujutro mogu žaliti koliko god hoće jer će se pred njima ionako morati opravdavati majka. Majka ispušta urlik i odmah ga prigušuje. A onda ponovo napola nijemo, napola tihim glasovima popraćeno dahtanje, cviljenje, stenjanje i batrganje. Majka odlučuje zaigrati na kartu samilosti i, budući da je ishod borbe neizvjestan, poseže za nepoštenim sredstvima: upozorava na svoju starost i skoru smrt. Iznosi te argumente u pola glasa, jecavo nižući slabe izgovore kojima objašnjava zašto danas ne može pobijediti. Eriku pogađaju majčine jadikovke, jer ne želi da majka u ovom hrvanju strada. Erika kaže da je majka prva počela. Majka odgovara da je prva počela Erika. Ova je večer majci skratila život za barem mjesec dana. Erika grebe i grize majku samo s pola snage pa majka koristi naglo stečenu prednost i Eriki odjednom s čela čupa cijeli pramen kose, na koju je Erika jako ponosna jer joj se tu kovrča. Nato je Erika vrisnula prodornim glasom, koji je majku toliko preplašio da je odmah prestala čupati. ~ Elfriede Jelinek,
122:Říká se, že pohromy jsou dílem nešťastné náhody, a jsou tací, kteří by dozajista tvrdili, že pasažéři Komety nenesli žádnou vinu na tom, co se jim přihodilo. Muž v lůžkovém kupé A vozu 1 byl profesorem sociologie, který učil, že individuální schopnosti jsou nepodstatné, že individuální úsilí je pošetilé, že individuální svědomí je zbytečný přepych, že neexistuje nic jako individuální mysl nebo charakter nebo úspěch, že vše je dílem kolektivního úsilí a že nezáleží na jednotlivých lidech, nýbrž na společnosti jako celku. Lehátkové kupé č. 7 vozu 2 patřilo mladému novináři, který psal, že je správné a morální užívat donucovacích prostředků „v zájmu dobré věci“. Věřil, že má právo nutit druhé pod hrozbou fyzického násilí – ničit životy, dusit ctižádost, hasit naděje, pošlapávat hodnoty, zavírat do vězení, plenit, zabíjet – ve jménu své vlastní soukromé představy „dobré věci“, a že ani nemusí jít o žádný promyšlený světonázor, neboť novinář nikdy nevysvětlil, co je podle něj „dobré“, nýbrž pokaždé jen mávl rukou, že to tak zkrátka „cítí“. Byl to pocit nepodepřený fakty, neboť novinář věřil, že emoce jsou nadřazeny znalostem, a spoléhal se tudíž výhradně na své „dobré úmysly“ a úřední moc. V lehátkovém kupé 10 vozu 3 byla postarší učitelka, která celý život vychovávala ze svých bezmocných svěřenců zakřiknuté zbabělce, neboť jim vštěpovala, že vůle většiny je jediným měřítkem dobra a zla, že většina má právo činit všechno, co uzná za nutné, že lidé se v životě nesmějí příliš prosazovat a vyvyšovat nad druhé, ale že naopak musejí dělat totéž co ostatní. V salonním kupé B vozu 4 seděl vydavatel novin, který věřil, že lidé jsou od přírody zkažení a nezpůsobilí žit ve svobodné společnosti, že nechá-li se jim volná ruka, budou jen lhát, loupit a vraždit, a že lhaní, loupení a vraždění musí tudíž být výhradními nástroji vládců, neboť jedině tak lze lidi přinutit k tomu, aby pracovali, chovali se mravně a dodržovali zákony. Muž v lůžkovém kupé H vozu 5 byl podnikatel, který získal svůj rudný důl díky státnímu úvěrovému programu zřízenému Zákonem o zrovnoprávnění příležitostí. V salonním kupé A vozu 6 seděl finančník, který vydělal jmění tím, že skupoval „zmrazené“ železniční dluhopisy, které pak nechával u svých známých ve Washingtonu „rozmrazovat“. Muž na sedadle č. 5 vozu 7 byl dělník přesvědčený o tom, že má „právo“ na práci, ať už o něj zaměstnavatel stojí, nebo ne. V lehátkovém kupé 6 vozu 8 cestovala odborná asistentka, která pevně věřila, že coby spotřebitel má „právo“ na dopravní služby, ať už je majitelé železnic v dané oblasti chtějí poskytovat, nebo ne. Lehátkové kupé 2 vozu 9 patřilo profesoru ekonomie, který volal po zrušení soukromého vlastnictví a hlásal, že inteligence nehraje v oblasti průmyslové výroby žádnou roli, že lidská mysl je utvářena pracovními nástroji, že železniční firmu či továrnu by dokázal řídit každý a že by stačilo jen znárodnit výrobní prostředky. Lůžkové kupé D vozu 10 si zamluvila matka dvou dětí. Ty spaly na lůžku nad ní. Žena je pečlivě přikryla, aby je ochránila před průvanem a otřesy vlaku. Její manžel pracoval ve státní správě, kde dohlížel na dodržování nových směrnic, které žena hájila stylem: „Co bych si s nimi dělala hlavu, stejně postihují jen boháče. Já musím hledět především na své děti.“ V lehátkovém kupé 3 vozu 11 byl ukňouraný neurotický mužík, který psal laciné jednoaktovky, do kterých na důkaz své společenské angažovanosti vkládal zbabělé, jízlivé narážky na to, jací jsou podnikatelé darebáci. V leh ~ Anonymous,
123:Umíte si představit, co se na takových schůzích odehrávalo? Hned na té první jsme zjistili, že se z nás ze všech stali žebráci – prolhaní, vypočítaví, ufňukaní žebráci, všichni do jednoho, protože nikdo neměl právo na vlastní výplatu, neměl žádná práva a žádný příjem, plody jeho práce nepatřily jemu, ale celé ‚rodině‘. A ta mu na oplátku nedlužila vůbec nic a on se mohl odvolávat jedině na svou ‚potřebnost‘. A tak musel veřejně žebrat, aby mu druzí pomohli s jeho potřebami, jako nějaký příživník a darmošlap. Musel přede všemi vypočítávat všechny své trable a svízele, od nedovírajících se šuplíků po manželčinu rýmu, a doufat, že mu ‚rodina‘ hodí nějakou almužnu. Musel se odvolávat na své trable, protože těmi se najednou platilo místo práce. A tak se všechno zvrhlo na přetahovanou šesti tisíců somráků, z nichž každý tvrdil, že je potřebnější než ostatní. Jinak to přece ani nešlo. Umíte si představit, jaký typ lidí byl zticha, protože se styděl, a jaká sorta si žila nejlépe? Ale to nebylo všechno. Na té první schůzi jsme zjistili ještě něco jiného. Objem výroby klesl o čtyřicet procent za ten první půlrok, a tak se rozhodlo, že někdo nepracoval podle všech svých ‚schopností‘. Kdo, ptáte se? Jak se to pozná? Inu, ‚rodina‘ o tom hlasovala. Hlasovali jsme, kdo z nás jsou nejlepší pracanti, a ti pak byli odsouzeni k přesčasům, každý večer, po dalších šest měsíců. K neplaceným přesčasům, protože jeden druhého jsme neodměňovali podle výkonu, ale podle potřebnosti. Mám dodávat, co se dělo dál? A v jaké stvůry se začali měnit dříve slušní lidi? Začali jsme tajit své schopnosti, zvolnili jsme tempo a sledovali ostřížím zrakem, jestli nepracujeme rychleji než ostatní. Co jiného jsme mohli dělat, když jsme věděli, že kdybychom pro ‚rodinu‘ pracovali ze všech sil, nedočkali bychom se díků ani odměny, ale trestu? Věděli jsme, že za každého povaleče, který by nadělal zmetky z celé várky motorů – ať už z nedbalosti, protože nebyl za nic zodpovědný, nebo z opravdové neschopnosti – by ti schopní museli vzniklou škodu odpracovat po večerech a nedělích. A tak jsme se ze všech sil přetvařovali, že nic neumíme. Pamatuju na jednoho mladého dělníka, který u nás zrovna začínal, plný nadšení pro vznešený ideál, chytrý kluk, sice bez diplomu, ale hlavu měl plnou nápadů. První rok vymyslel výrobní postup, který nám ušetřil tisíce člověkohodin. Daroval ho ‚rodině‘. Nechtěl za to nic. Sice by stejně nic nedostal, ale to mu nevadilo. Je to pro dobrou věc, prohlásil. Když pak ale ostatní odhlasovali, že je jedním z našich nejschopnějších, a odsoudili ho k nekonečným přesčasům, asi protože nám toho dal málo, kluk zavřel pusu a přestal myslet. Asi vám došlo, že další rok už nic převratného nevymyslel. Cože nám to pořád opakovali o konkurenci v ziskovém režimu, kde musí člověk soutěžit s druhými o to, kdo odvede nejlepší práci? Že je bezohledná, krvelačná? To jste ale měla vidět, jaké to bylo, když jsme spolu museli soutěžit, kdo odvede tu nejhorší možnou práci. Nejistější cesta, jak zničit člověka, je postavit ho do situace, kdy se nesmí o nic snažit, kdy musí pracovat, jak nejhůř dokáže, den za dnem. To ho zlikviduje rychleji, než kdyby se dal na pití nebo ztratil práci úplně nebo se živil přepadáním bank. My zkrátka neměli na vybranou, museli jsme předstírat neschopnost. Nejvíc ze všeho jsme se děsili toho, že nás někdo začne podezírat ze šikovnosti. To bylo jako hypotéka, kterou člověk nemůže nikdy splatit. A nač by se taky snažil? Svou základní almužnu dostal tak jako tak, ať už pracoval, nebo ne – říkalo se jí ‚příspěvek na bydlení a výživu‘ – a nic navíc by si ~ Anonymous,
124:V roce 2010 se Adam Grant, profesor managementu na Wharton School of Business na University of Pennsylvania a autor knihy Dávat a brát: Skrytá dynamika úspěchu, rozhodl zkoumat efektivitu fundraisingového oddělení, které vedl jeho kolega, a porozumět tomu, co funguje a co ne. Práce byla jednoduchá: zaměstnanci obvolávali absolventy a snažili se je přesvědčit, aby věnovali peníze do stipendijního fondu pro mimořádné studenty, jejichž rodiny si nemohou dovolit platit za vysokou školu. Volající byli instruováni, aby popsali zoufalou finanční situaci univerzity a působivé úspěchy budoucích příjemců. Absolventi se dozvídali, že univerzita potřebuje více investovat například do informatiky nebo manažerských oborů, aby vychovala novou generaci lídrů. Koneckonců, jde o budoucí pracovní sílu nové ekonomiky, vysvětlovali volající. Podle všeho byla tato prezentace docela inspirující. I přes veškeré své úsilí však fundraiseři měli jen malý úspěch. Jejich čísla se nezlepšila, ani když vysvětlovali, jak těžce recese postihla rozpočet univerzity. Jejich práce navíc připomínala běžnou práci – zahrnovala opakující se úkoly, dlouhé hodiny sezení a občas také nepříjemné zákazníky. Netřeba dodávat, že fluktuace pracovníků tohoto oddělení byla mimořádně vysoká, což pracovní morálku jen zhoršovalo. Proto Grant přišel s nápadem, jak efektivitu volajících zlepšit… a trvalo to jen pět minut. Profesor Grant zařídil, že studenti, kteří obdrželi stipendia, přijdou do kanceláře a během pěti minut fundraiserům popíší, jak obdržené stipendium změnilo jejich život. Studenti jim řekli, jak moc si cení jejich těžké práce. Přestože lidé, na jejichž životy měla práce oddělení dopad, s volajícími pobyli jen krátce, výsledky byly ohromující. V následujícím měsíci fundraiseři zvýšili svůj průměrný týdenní příjem o více než 400 procent. V jiné podobné studii volající zvýšili čas strávený na telefonu o 142 procent a o 171 procent výši získaných finančních prostředků. Jako sociální zvířata potřebujeme vidět skutečný, hmatatelný dopad našeho času a úsilí, aby práce měla smysl i pro nás, abychom byli motivováni se zlepšovat. Tato logika se zdá být v souladu s Milgramovými zjištěními, v tomto případě je však výsledek pozitivní. Pokud jsme schopni fyzicky vidět pozitivní dopad našich rozhodnutí nebo práce, nejen že máme pocit, že naše práce stojí za to, ale také nás inspiruje k usilovnějšímu výkonu. Kontrolní skupina, kterou studenti nenavštívili, nevykazovala zlepšení prodeje ani netrávila na telefonu více času. Třetí skupina, která si prostě vyslechla manažera, jak moc stipendium pro studenty znamenalo, svou výkonnost také nijak nezvýšila. Jinými slovy, když nám šéf řekne, jak je naše práce důležitá, zdaleka se to nevyrovná tomu, uvidíme-li to sami. Na úvěrovém oddělení Wells Fargo Bank měli podobnou zkušenost. Když pozvali zákazníky do banky, aby popsali, jak jim úvěr změnil život – jak jim umožnil koupit si dům nebo splatit dluh – mělo to dramatický vliv na motivaci zaměstnanců banky, aby pomohli i dalším lidem. Na vlastní oči viděli, jaký dopad měla jejich práce na něčí život. Jedná se o významný posun v tom, jak zaměstnanci vnímají svou práci, že má skutečně smysl. Aniž by si toho nutně byli vědomi, mnozí pak přestali chodit do práce, aby prodávali úvěry, ale aby pomáhali lidem. Další důkaz toho, jak moc se kvalita naší práce zlepšuje, můžeme-li si výsledky spojit s lidskou bytostí, byl pozorován ve studii, která zjistila, že radiologové velmi zpřesnili svá zjištění, pokud rentgeny, které zkoumali, byly doplněny o fotografii pacienta. Adam Grant uskutečnil jinou studii mezi záchranáři v jednom rekreačním stře ~ Anonymous,
125:Conheci que Madalena era boa em demasia, mas não conheci tudo de uma vez. Ela se revelou pouco a pouco, e nunca se revelou inteiramente. A culpa foi minha, ou antes, a culpa foi desta vida agreste, que me deu uma alma agreste. E, falando assim, compreendo que perco o tempo. Com efeito, se me escapa o retrato moral de minha mulher, para que serve esta narrativa? Para nada, mas sou forçado a escrever.

Quando os grilos cantam, sento-me aqui à mesa da sala de jantar, bebo café, acendo o cachimbo. Às vezes as idéias não vêm, ou vêm muito numerosas e a folha permanece meio escrita, como estava na véspera. Releio algumas linhas, que me desagradam. Não vale a pena tentar corrigi-las. Afasto o papel.

Emoções indefiníveis me agitam inquietação terrível, desejo doido de voltar, tagarelar novamente com Madalena, como fazíamos todos os dias, a esta hora. Saudade? Não, não é isto: é desespero, raiva, um peso enorme no coração.

Procuro recordar o que dizíamos. Impossível. As minhas palavras eram apenas palavras, reprodução imperfeita de fatos exteriores, e as dela tinham alguma coisa que não consigo exprimir. Para senti-las melhor, eu apagava as luzes, deixava que a sombra nos envolvesse até ficarmos dois vultos indistintos na escuridão.

Lá fora os sapos arengavam, o vento gemia, as árvores do pomar tornavam-se massas negras.

- Casimiro!

(...) A figura de Casimiro Lopes aparece à janela, os sapos gritam, o vento sacode as árvores, apenas visíveis na treva. Maria das Dores entra e vai abrir o comutador.

Detenho-a: não quero luz.

O tique-taque do relógio diminui, os grilos começam a cantar. E Madalena surge no lado de lá da mesa. Digo baixinho:

- Madalena!

A voz dela me chega aos ouvidos. Não, não é aos ouvidos. Também já não a vejo com os olhos. Estou encostado à mesa, as mãos cruzadas. Os objetos fundiram-se, e não enxergo sequer a toalha branca.

- Madalena...

A voz de Madalena continua a acariciar-me. Que diz ela? Pede-me naturalmente que mande algum dinheiro a Mestre Caetano. Isto me irrita, mas a irritação é diferente das outras, é uma irritação antiga, que me deixa inteiramente calmo. Loucura estar uma pessoa ao mesmo tempo zangada e tranqüila. Mas estou assim. Irritado contra quem? Contra Mestre Caetano. Não obstante ele ter morrido, acho bom que vá trabalhar. Mandrião!

A toalha reaparece, mas não sei se é esta toalha sobre que tenho as mãos cruzadas ou a que estava aqui há cinco anos.

(...) Agitam-se em mim sentimentos inconciliáveis, colerizo-me e enterneço-me; bato na mesa e tenho vontade de chorar. Aparentemente estou sossegado: as mãos continuam cruzadas sobre a toalha e os dedos parecem de pedra. Entretanto ameaço Madalena com o punho. Esquisito.

Distingo no ramerrão da fazenda as mais insignificantes minudências. Maria das Dores, na cozinha, dá lições ao papagaio. Tubarão rosna acolá no jardim. O gado muge no estábulo. O salão fica longe: para irmos lá temos de atravessar um corredor comprido. Apesar disso a palestra de Seu Ribeiro e Dona Glória é bastante clara. A dificuldade seria reproduzir o que eles dizem. É preciso admitir que estão conversando sem palavras.

Padilha assobia no alpendre. Onde andará Padilha? Se eu convencesse Madalena de que ela não tem razão... Se lhe explicasse que é necessário vivermos em paz... Não me entende. Não nos entendemos. O que vai acontecer será muito diferente do que esperamos. Absurdo.

Há um grande silêncio. Estamos em julho. O nordeste não sopra e os sapos dormem.

(...)

Repito que tudo isso continua a azucrinar-me. O que não percebo é o tique-taque do relógio. Que horas são? Não posso ver o mostrador assim às escuras. Quando me sentei aqui, ouviam-se as pancadas do pêndulo, ouviam-se muito bem. Seria conveniente dar corda ao relógio, mas não consigo mexer-me. ~ Graciliano Ramos,
126:GALERIJA

Prenoćio sam u motelu na autoputu E3.
U sobi vonj znan mi
iz muzeja sa azijskom postavkom:

tibetanske, japanske maske na svetlom zidu.

Ali to sad nisu maske, već lica

što prodiru kroz beli zid zaboravnosti
da se dokopaju vazduha, da nešto zamole.
Ležim budan i posmatram ih kako se bore
iščezavaju i vraćaju.

Neke svoj izgled zajme od onih drugih, obrazine
menjaju duboko u meni
gde zaborav i sećanje obavljaju svoje nagodbe.

Onda prodiru kroz premaz zaboravnosti
belog zida,
iščeznu, a potom su opet tu.

Ima ovde one žalosti što ne bi da se tako zove.

Dobro došli u ove prave galerije!
Dobro došli u ove prave galerije!
U stvarne rešetke!

Dečak što je nekog paralisao karate udarcem
još snatri o brzoj zaradi.

Žena grozničavo kupuje stvari
kako bi ih zavrljačila u ždrelo praznog budžaka
što se iza nje krije.

Gospodin Iks se ne usuđuje da napusti svoj stan.
Mračni stroj zagonetnih prilika
tu je, između njega
i obzorja, večito iščezavajućeg.

Ona što negde pobeže iz Karelije,
koja je umela da se smeje...
pojavljuje se sad,
ali nema, okamenjena, sumerski kip.

Kao kad mi ono bi deset godina i kad kasno stigoh
kući.
Na stepeništu svetla behu pogašena,
ali lift je svetleo, i pođe uvis
kao ronilačko zvono u mrklu dubinu,
sprat za spratom, dok nestvarna lica
na rešetke navaljivahu...

Ali to su stvarna lica, ne ona iz uobrazilje.

Ležim raspet poput raskršća.

Mnogo njih diže se iz bele magle.
Jedni druge dodirnusmo, odista!

Dug svetao hodnik miriše na karbol.
Invalidska kolica. Tinejdžerka
koja posle saobraćajnog udesa uči da govori.

Onaj što htede pod vodom da vikne
te mu grozna hladet čitavog sveta
nahrupi kroz nos i usta.

Glasovi u mikrofon sasuše: Brzina je sila,
brzina je moć!
Igraj igru, The show must go on!!
Napredujemo u karijerama kruto, korak po korak,
kao u „no“ drami
pod maskama, s pesme krikom: Ja, to sam ja!
One što gube
predstavlja umotan čaršav.

Neki umetnik kaza: Ranije bejah planeta
s vlastitim debelim vazdušnim omotačem.
Zrake spolja razbijahu se u dúge,
a unutra bes grmaljavine neprestani.

Sad ugašen sam, suv i otkriven.
Nema više detinjaste energije:
Jedna mi je strana topla, druga hladna.

Bez dúga.

Ugnezdih se u kući vrlo istančanog sluha.
Mnogi bi da uđu kroz zidove,
ali većina to ne uspeva:

beli šum zaborava ih zagluši.

Neznana pesma davi se u zidovima.
Uzdržano kuckanje što bi da i ne sasluša
isprekidane uzdahe
moje ostarele odgovore dok beskućnički puze.

Slušaj rutinski samoprekor društva,
glas što nemalo pirka,
poput veštački stvorenog vetra po hodnicima
rudnika šesto metara duboko.

Oči su nam pod zavojima širom otvorene.

Bar da sam im pomogao da shvate
kako drhtanje pod nama
beše znak da smo na mostu...
Često sam morao da stojim nepokretan.
Partner bacača noževa u cirkusu!
Pitanja što sam u besu sa sebe stresao
vraćala su se strmoglavo natrag

ne dosežući do mene nego se zabadajući u obris,
grubo ocrtavajući još
mesto s kog bejah već iskoračio.

Često bih morao da ćutim. Svojevoljno!
Pošto je „poslednja reč“ izgovarana uvek iznova.
Zbog „Dobar dan“ i „Do viđenja“...
Zbog dana nalik ovom...

Zbog toga što će margine prerasti
vlastite rubove
i preplaviti čitav tekst.

Prenoćih u motelu somnambula.
Mnoga lica ovde su beznadna,
a druga su smirena
nakon hodočašća po zaboravu.

Dišu, iščezavaju, upinju se da se vrate,
gledaju kroz mene,
svi bi one ikonice pravednosti da se dokopaju.

Ali retko se dogodi
da neko od nas doista vidi drugog:

Za časak, ukaže se čovek
kao na fotografiji, samo kudikamo jasnije,
a u pozadini,
nešto je veće od njegove senke.

Cela njegova figura stoji pred brdom.
Pre će biti da je to puževa kućica nego brdo.
Pre će biti istinska kuća nego puževa ljuska.
Nije čak ni kuća, ali ima mnoštvo odaja.
Sve je neodrađeno, ali još kako rečito.
On izrasta iz toga, a to iz njega.
To je njegov život, njegov lavirint. ~ Tomas Transtr mer,
127:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

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

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

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

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

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

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

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

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

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

IN CHAPTERS [19/19]



   6 Integral Yoga
   3 Fiction
   1 Hinduism


   10 Sri Aurobindo
   3 Nolini Kanta Gupta
   3 H P Lovecraft


   4 Hymns to the Mystic Fire
   3 Vedic and Philological Studies
   3 Lovecraft - Poems
   2 The Secret Of The Veda
   2 Collected Works of Nolini Kanta Gupta - Vol 08


10.04 - Transfiguration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Agni is the energy of consciousness, Varuna is the vastness of consciousness, Mitra is the harmony. Ila is the revelation, Saraswati inspiration, Bharati is the Goddess of the Divine Word.
   In the mental world we meet abstractions, lifeless ideas, forms without a soul. In reality, however, all movements in man, all forces in nature are more than mere movements and forces, they are personalities, embodiments of conscious beings. Indeed the Puranic tradition has elaborated this conception almost to its extreme limit. Those people crowded the world with an infinite number of Gods and Goddesses. They speak of 33 crores of Gods. The earth is the playfield of all godlings.

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.
  All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    11. O Divine Fire, thou art Aditi, the indivisible Mother to the giver of the sacrifice; thou art Bharati, voice of the offering, and thou growest by the word. Thou art Ila of the hundred winters wise to discern; O Master of the Treasure, thou art Saraswati who slays the python adversary.
    12. O Fire, when thou art well borne by us thou becomest the supreme growth and expansion of our being, all glory and beauty are in thy desirable hue and thy perfect vision. O Vastness, thou art the plenitude that carries us to the end of our way; thou art a multitude of riches spread out on every side.
  --
    8. May Saraswati effecting our thought and goddess Ila and Bharati who carries all to their goal, the three goddesses, sit on our altar-seat and guard by the self-law of things our gapless house of refuge.
    9. Soon there is born a Hero of golden-red form, an aspirant to the Godheads, a mighty bringer of riches and founder of our growth to wideness. Let the Maker of forms loosen the knot of the navel in us, let him set free the issue of our works; then let him walk on the way of the Gods.9

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  One of the greatest deities of the Vedic Pantheon is a woman, Gna,a feminine power whether of material or moral nature,whether her functions work in the subjective or the objective. The Hindu religion has always laid an overpowering stress on this idea of the woman in Nature. It is not only in the Purana that the Woman looms so large, not only in the Shakta cult that she becomes a supreme Name. In the Upanishads it is only when Indra, in his search for the mysterious and ill-understood Mastering Brahman, meets with the Woman in the heaven of thingstasminn evakashe striyam ajagama UmamHaimavatim, In that same sky he came to the Woman, Uma, daughter of Himavan,that he is able to learn the thing which he seeks. The Stri, the Aja or unborn Female Energy, is the executive Divinity of the universe, the womb, the mother, the bride, the mould & instrument of all joy & being. The Veda also speaks of the gnah, the Women,feminine powers without whom the masculine are not effective for work & formation; for when the gods are to be satisfied who support the sacrifice & effect it, vahnayah, yajatrah, then Medhatithi of the Kanwas calls on Agni to yoke them with female mates, patnivatas kridhi, in their activity and enjoyment. In one of his greatest hymns, the twenty-second of the first Mandala, he speaks expressly of the patnir devanam, the brides of the Strong Ones, who are to be called to extend protection, to brea the a mighty peace, to have their share the joy of the Soma wine. Indrani, Varunani, Agnayi,we can recognise these goddesses and their mastering gods; but there are threein addition to Mother Earthwho seem to stand on a different level and are mentioned without the names of their mates if they have any and seem to enjoy an independent power and activity. They are Ila,Mahi&Saraswati, the three goddesses born of Love or born of Bliss, Tisro devir mayobhuvah.
  Saraswati is known to us in the Purana,the Muse with her feet on the thousand leaved lotus of the mind, the goddess of thought, learning, poetry, of all that is high in mind and its knowledge. But, so far as we can understand from the Purana, she is the goddess of mind only, of intellect & imagination and their perceptions & inspirations. Things spiritual & the mightier supra-mental energies & illuminations belong not to her, but to other powers. Well, we meet Saraswati in the Vedas;and if she is the same goddess as our Puranic & modern protectress of learning & the arts, the Personality of the Intellect, then we have a starting pointwe know that the Vedic Rishis had other than naturalistic conceptions & could call to higher powers than the thunder-flash & the storm-wind. But there is a difficultySaraswati is the name of a river, of several rivers in India, for the very name means flowing, gliding or streaming, and the Europeans identify it with a river in the Punjab. We must be careful therefore, whenever we come across the name, to be sure which of these two is mentioned or invoked, the sweet-streaming Muse or the material river.

1.07 - Note on the word Go, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The word Go in the Vedas appears to bear two ordinary meanings, first, cow, secondly, ray, light or lustre. In the hymns of Madhuchchhanda it occurs 6 times, in five hymns. It occurs twice in the fourth hymn addressed to Indra in the first three verses which are all of them important for the discovery of the proper sense of the word as it is used in this passage. In the third verse which is the key to the passage, we find the prayer Then may we know (of) thy ultimate good thoughts. Then may we know. When? as a consequence to what? Obviously as a consequence to the result of the second verse, which I translate Come to us, O bringer out of the nectar (savana), thou the Soma-drinker; drink of the ecstatic Soma wine, a giver of illumination, enraptured or in better English bringing out the sense & association of the words, Come to us, O thou who art a distiller of the nectar, thou, the Soma-drinker, drink of the impetuously ecstatic Soma wine & be in the rapture of its intoxication our giver of illuminating light. Then may we know thy ultimate perceptions of the intellect. Pass us not byO come! Id lays emphasis on goda as the capacity in which, the purpose for which Indra is to drink. Revato and madah give the conditions under which Indra becomes a giver of illumination, the rushing & impetuous ecstasy produced by the Soma wine. It is then that men know the ultimate perceptions of mind, the highest realisations that can be given by the intellect when Indra, lord of mental force & power, is full of the ecstasy of the immortalising juice. This clear & easy sense being fixed for these two verses, we can return to the first & discover its connection with what follows. From sky to sky, its Rishi says to Indra, thou callest forth for uti, (for favour or kindness, as the ordinary interpretation would have it or for manifestation, expansion in being, as I suggest), the maker of beautiful forms, (who, being compared with a cow, must be some goddess), who is like one that gives milk freely to the milker of the cows, or, as I suggest, who milks freely to the milker of the rays. Undoubtedly, sudugham goduhe may be translated, a good milch cow to the milker of the cows; undoubtedly the poet had this idea in his mind when he wrote. The goddess is in the simile a milch cow, Indra is the milker. In each of the skies (the lower, middle & higher) he calls to her & makes her bring out the beautiful forms which she reveals to the drinker of the Soma. But it is impossible, when we take the connection with the two following verses, to avoid seeing that he is taking advantage of the double sense of go, and that while in the simile Indra is goduh the cow-milker, in the subject of the comparison he is goduh, the bringer out of the illumination, the flashes of higher light which produce the beautiful forms by the power of the goddess. The goddess herself must be one who is habitually associated with illumination, either Ila or Mahi. To anyone acquainted with the processes of Yoga, the whole passage at once becomes perfectly clear & true. The forms are those beautiful & myriad images of things in all the three worlds, the three akashas, dyavi dyavi, which appear to the eye of the Yogin when mental force in the Yoga is at its height, the impetuous & joyous activity (revato madah) of the mingled Ananda and Mahas fills the brain with Ojas and the highest intellectual perceptions, those akin to the supra-rational revelation, become not only possible, but easy, common & multitudinous. The passage describes the condition in which the mind, whether by drinking the material wine, the Karanajal of the Tantrics, or, as I hold, by feeding on the internal amrita, is raised to its highest exalted condition, before it is taken up into mahas or karanam, (whether in the state of Samadhi or in the waking state of the man who has realised his mahan atma, his ideal self), a state in which it is full of revealing thoughts & revealing visions which descend to it from the supra-rational level of the mahat, luminous & unerring, sunrita gomati mahi, where all is Truth & Light. Uti is the state of manifestation in Sat, in being, when that conscious existence which we are is stimulated into intensity & produces easily to the waking consciousness states of existence, movements of knowledge, outpourings of bliss which ordinarily it holds guha, in the secret parts of being.
  The next passage to which I shall turn is the eighth verse of the eighth hymn, also to Indra, in which occurs the expression , a passage which when taken in the plain and ordinary sense of the epithets sheds a great light on the nature of Mahi. Sunrita means really true and is opposed to anrita, false for in the early Aryan speech su and s would equally signify, well, good, very; and the euphonic n is of a very ancient type of sandhioriginally, it was probably no more than a strong anuswartraces of which can still be found in Tamil; in the case of su this n euphonic seems to have been dropped after the movement of the literary Aryan tongue towards the modern principle of Sandhi,a movement the imperfect progress of which we see in the Vedas; but by that time the form an, composed of privative a and the euphonic n, had become a recognised alternative form to a and the omission of the n would have left the meaning of words very ambiguous; therefore n was preserved in the negative form, omitted from the affirmative where its omission caused no inconvenience,for to write gni instead of anagni would be confusing, but to write svagni instead of sunagni would create no confusion. In the pair sunrita and anrita it is probable that the usage had become so confirmed, so much of an almost technical phraseology, that confirmed habit prevailed over new rule. The second meaning of the word is auspicious, derived from the idea good or beneficent in its regular action. The Vedic scholars give a third sense, quick, active; but this is probably due to confusion with an originally distinct word derived from the root , to move on rapidly, to be strong, swift, active from which we have to dance, & strong and a number of other derivatives, for although ri means to go, it does not appear that rita was used in the sense of motion or swiftness. In any case our choice (apart from unnecessary ingenuities) lies here between auspicious and true. If we take Mahi in the sense of earth, the first is its simplest & most natural significance.We shall have then to translate the earth auspicious (or might it mean true in the sense observing the law of the seasons), wide-watered, full of cows becomes like a ripe branch to the giver. This gives a clear connected sense, although gross and pedestrian and open to the objection that it has no natural and inevitable connection with the preceding verses. My objection is that sunrita and gomati seem to me to have in the Veda a different and deeper sense and that the whole passage becomes not only ennobled in sense, but clearer & more connected in sense if we give them that deeper significance. Gomatir ushasah in Kutsas hymn to the Dawn is certainly the luminous dawns; Saraswati in the third hymn who as chodayitri sunritanam chetanti sumatinam shines pervading all the actions of the understanding, certainly does so because she is the impeller to high truths, the awakener to right thoughts, clear perceptions and not because she is the impeller of things auspiciousa phrase which would have no sense or appropriateness to the context. Mahi is one of the three goddesses Ila, Saraswati and Mahi who are described as tisro devir mayobhuvah, the three goddesses born of delight or Ananda, and her companions being goddesses of knowledge, children of Mahas, she also must be a goddess of knowledge, not the earth; the word mahi also bears the sense of knowledge, intellect, and Mahas undoubtedly refers in many passages to the vijnana or supra-rational level of consciousness, the fourth Vyahriti of the Taittiriya Upanishad. What then prevents us from taking Mahi, here as there, in the sense of the goddess of suprarational knowledge or, if taken objectively, the world of Mahat? Nothing, except a tradition born in classical times when mahi was the earth and the new Nature-worship theory. In this sense I shall take it. I translate the line For thus Mahi the true, manifest in action, luminous becomes like a ripe branch to the giveror, again in better English, For thus Mahi the perfect in truth, manifesting herself in action, full of illumination, becomes as a ripe branch to the giver. For the Yogin again the sense is clear. All things are contained in the Mahat, derived from the Mahat, depend on theMahat, but we here in the movement of the alpam, have not our desire, are blinded & confined, enjoy an imperfect, erroneous & usually baffled & futile activity. It is only when we regain the movement of the Mahat, the large & uncontracted consciousness that comes from rising to the infinite,it is only then that we escape from this limitation. She is perfect in truth, full of illumination; error and ignorance disappear; she manifests herself virapshi in a wide & various activity; our activities are enlarged, our desires are fulfilled. The connection with the preceding stanzas becomes clear. The Vritras, the great obstructors & upholders of limitation, are slain by the help of Indra, by the result of the yajnartham karma, by alliance with the armed gods in mighty internal battle; Indra, the god within our mental force, manifests himself as supreme and full of the nature of ideal truth from which his greatness weaponed with the vajra, vidyut or electric principle, derives (mahitwam astu vajrine). The mind, instinct with amrita, is then full of equality, samata; it drinks in the flood of activity of all kinds as the sea takes in the rivers. For the condition then results in which the ideal consciousness Mahi is like a ripe branch to the giver, when all powers & expansions of being at once (without obstacle as the Vritras are slain) become active in consciousness as masterful and effective knowledge or awareness (chit). This is the process prayed for by the poet. The whole hymn becomes a consecutive & intelligible whole, a single thought worked out logically & coherently and relating with perfect accuracy of ensemble & detail to one of the commonest experiences of Yogic fulfilment. In both these passages the faithful adherence to the intimations of language, Vedantic idea & Yogic experience have shed a flood of light, illuminating the obscurity of the Vedas, bringing coherence into the incoherence of the naturalistic explanation, close & strict logic, great depth of meaning with great simplicity of expression, and, as I shall show when I take up the final interpretation of the separate hymns, a rational meaning & reason of existence in that particular place for each word & phrase and a faultless & inevitable connection with what goes before & with what goes after. It is worth noticing that by the naturalistic interpretation one can indeed generally make out a meaning, often a clear or fluent sense for the separate verses of the Veda, but the ensemble of the hymn has almost always about it an air bizarre, artificial, incoherent, almost purposeless, frequently illogical and self-contradictoryas in Max Mullers translation of the 39th hymn, Kanwas to the Maruts,never straightforward, self-assured & easy. One would expect in these primitive writers,if they are primitive,crudeness of belief perhaps, but still plainness of expression and a simple development of thought. One finds instead everything tortuous, rugged, gnarled, obscure, great emptiness with great pretentiousness of mind, a labour of diction & development which seems to be striving towards great things & effecting a nullity. The Vedic singers, in the modern version, have nothing to say and do not know how to say it. I sacrifice, you drink, you are fine fellows, dont hurt me or let others hurt me, hurt my enemies, make me safe & comfortablethis is practically all that the ten Mandalas have to say to the gods & it is astonishing that they should be utterly at a loss how to say it intelligibly. A system which yields such results must have at its root some radical falsity, some cardinal error.
  I pass now to a third passage, also instructive, also full of that depth and fine knowledge of the movements of the higher consciousness which every Yogin must find in the Veda. It is in the 9th hymn of the Mandala and forms the seventh verse of that hymn. Sam gomad Indra vajavad asme prithu sravo brihat, visvayur dhehi akshitam. The only crucial question in this verse is the signification of sravas.With our modern ideas the sentence seems to us to demand that sravas should be translated here fame. Sravas is undoubtedly the same word as the Greek xo (originally xFo); it means a thing heard, rumour, report, & thence fame. If we take it in that sense, we shall have to translate Arrange for us, O universal life, a luminous and solid, wide & great fame unimpaired. I dismiss at once the idea that go & vaja can here signify cattle and food or wealth. A herded & fooded or wealthy fame to express a fame for wealth of cattle & food is a forceful turn of expression we might expect to find in Aeschylus or in Shakespeare; but I should hesitate, except in case of clear necessity, to admit it in the Veda or in any Sanscrit style of composition; for such expressions have always been alien to the Indian intellect. Our stylistic vagaries have been of another kind. But is luminous & solid fame much better? I shall suggest another meaning for sravas which will give as usual a deeper sense to the whole passage without our needing to depart by a hairs breadth from the etymological significance of the words. Sruti in Sanscrit is a technical term, originally, for the means by which Vedic knowledge is acquired, inspiration in the suprarational mind; srutam is the knowledge of Veda. Sim Ilarly, we have in Vedic Sanscrit the forms srut and sravas. I take srut to mean inspired knowledge in the act of reception, sravas the thing acquired by the reception, inspired knowledge. Gomad immediately assumes its usual meaning illuminated, full of illumination. Vaja I take throughout the Veda as a technical Vedic expression for that substantiality of being-consciousness which is the basis of all special manifestation of being & power, all utayah & vibhutayahit means by etymology extended being in force, va or v to exist or move in extension and the vocable j which always gives the idea of force or brilliance or decisiveness in action or manifestation or contact. I shall accept no meaning which is inconsistent with this fundamental significance. Moreover the tendency of the old commentators to make all possible words, vaja, ritam etc mean sacrifice or food, must be rejected,although a justification in etymology might always be made out for the effort. Vaja means substance in being, substance, plenty, strength, solidity, steadfastness. Here it obviously means full of substance, just as gomad full of luminousness,not in the sense arthavat, but with another & psychological connotation. I translate then, O Indra, life of all, order for us an inspired knowledge full of illumination & substance, wide & great and unimpaired. Anyone acquainted with Yoga will at once be struck by the peculiar & exact appropriateness of all these epithets; they will admit him at once by sympathy into the very heart of Madhuchchhandas experience & unite him in soul with that ancient son of Visvamitra. When Mahas, the supra-rational principle, begins with some clearness to work in Yoga, not on its own level, not swe dame, but in the mind, it works at first through the principle of Srutinot Smriti or Drishti, but this Sruti is feeble & limited in its range, it is not prithu; broken & scattered in its working even when the range is wide, not unlimited in continuity, not brihat; not pouring in a flood of light, not gomat, but coming as a flash in the darkness, often with a pale glimmer like the first feebleness of dawn; not supported by a strong steady force & foundation of being, Sat, in manifestation, not vajavad, but working without foundation, in a void, like secondh and glimpses of Sat in nothingness, in vacuum, in Asat; and, therefore, easily impaired, easily lost hold of, easily stolen by the Panis or the Vritras. All these defects Madhuchchhanda has noticed in his own experience; his prayer is for an inspired knowledge which shall be full & free & perfect, not marred even in a small degree by these deficiencies.

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Saraswati is not only connected with other rivers but with other goddesses who are plainly psychological symbols and especially with Bharati and Ila. In the later Puranic forms of worship Saraswati is the goddess of speech, of learning and of poetry and Bharati is one of her names, but in the Veda Bharati and Saraswati are different deities. Bharati is also called Mahi, the Large, Great or Vast. The three, Ila, Mahi or Bharati and
  Saraswati are associated together in a constant formula in those hymns of invocation in which the gods are called by Agni to the
  --
  "May Ila, Saraswati and Mahi, three goddesses who give birth to the bliss, take their place on the sacrificial seat, they who stumble not," or "who come not to hurt" or "do no hurt." The epithet means, I think, they in whom there is no false movement with its evil consequences, duritam, no stumbling into pitfalls of sin and error. The formula is expanded in Hymn 110 of the tenth Mandala:
  A no yajnam bharat tuyam etu, il.a manus.vad iha cetayant;
  --
  "May Bharati come speeding to our sacrifice and Ila hither awakening our consciousness (or, knowledge or perceptions) in human wise, and Saraswati, - three goddesses sit on this blissful seat, doing well the Work."
  It is clear and will become yet clearer that these three goddesses have closely connected functions akin to the inspirational power of Saraswati. Saraswati is the Word, the inspiration, as
  --
  Bharati and Ila must also be different forms of the same Word or knowledge. In the eighth hymn of Madhuchchhandas we have a Rik in which Bharati is mentioned under the name of Mahi.
  Eva hyasya sunr.ta, viraps gomat mah; pakva sakha na dasus.e.
  --
   Ila is also the word of the truth; her name has become identical in a later confusion with the idea of speech. As Saraswati is an awakener of the consciousness to right thinkings or right states of mind, cetant sumatnam, so also Ila comes to the sacrifice awakening the consciousness to knowledge, cetayant.
  She is full of energy, suvra, and brings knowledge. She also is connected with Surya, the Sun, as when Agni, the Will is invoked
  (V.4.4) to labour by the rays of the Sun, Lord of the true Light, being of one mind with Ila, il.aya sajos.a yatamano rasmibhih. suryasya. She is the mother of the Rays, the herds of the Sun.
  Her name means she who seeks and attains and it contains the same association of ideas as the words Ritam and Rishi. Ila may therefore well be the vision of the seer which attains the truth.
  As Saraswati represents the truth-audition, sruti, which gives the inspired word, so Ila represents dr.s.t.i, the truthvision. If so, since dr.s.t.i and sruti are the two powers of the
  Rishi, the Kavi, the Seer of the Truth, we can understand the close connection of Ila and Saraswati. Bharati or Mahi is the largeness of the Truth-consciousness which, dawning on man's limited mind, brings with it the two sister Puissances. We can also understand how these fine and living distinctions came afterwards to be neglected as the Vedic knowledge declined and
  Bharati, Saraswati, Ila melted into one.
  We may note also that these three goddesses are said to

1.10 - The descendants of the daughters of Daksa married to the Rsis, #Vishnu Purana, #Vyasa, #Hinduism
  [5]: The text would seem to imply that he was called Agastya in a former Manvantara, but the commentator explains it as above. The Bhāgavata calls the wife of Pulastya, Havirbhū, whose sons were the Muni Agastya, called in a former birth Dahrāgni or Jaṭharāgni, and Visravas. The latter had by Ilavilā, the deity of wealth, Kuvera; and by Kesinī, the Rākṣasas Rāvaṇa, Kumbhakarṇa, and Vibhīṣaṇa. The Vāyu specifies three sons of Pulastya, Dattoli, Vedabāhu, and Vinīta; and one daughter, Sadvatī, married (see note 3) to Agni.
  [6]: The Bhāgavata reads Karmaśreṣṭha, Varīyas, and Sahiṣṇu. The Vāyu and Li

1.20 - The Hound of Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Neither is she the plenary word of the revelation, the Teacher of man like the goddess Ila; for even when what she seeks is found, she does not take possession but only gives the message to the seers and their divine helpers who have still to fight for the possession of the light that has been discovered.
  Let us see, however, what the Veda itself says of Sarama.

1f.lovecraft - The Doom That Came to Sarnath, #Lovecraft - Poems, #unset, #Zen
   Ilarnek, that they one day discovered fire, and thereafter kindled
   flames on many ceremonial occasions. But not much is written of these
  --
   their fleecy flocks, who built Thraa, Ilarnek, and Kadatheron on the
   winding river Ai. And certain tribes, more hardy than the rest, pushed
  --
   chrysolite. Betwixt Sarnath and the city of Ilarnek arose a caravan
   route, and the precious metals from the earth were exchanged for other
  --
   houses like them; and travellers from Thraa and Ilarnek and Kadatheron
   marvelled at the shining domes wherewith they were surmounted.
  --
   least of which were mightier than any in Thraa or Ilarnek or
   Kadatheron. So high were they that one within might sometimes fancy
  --
   and elephants men from Thraa, Ilarnek, and Kadatheron, and all the
   cities of Mnar and the lands beyond. Before the marble walls on the
  --
   grew vaguely yet swiftly, so that the princes of Ilarnek and of far
   Rokol took down and folded their tents and pavilions and departed for
  --
   high temple at Ilarnek, was subsequently worshipped beneath the gibbous
   moon throughout the land of Mnar.

1f.lovecraft - The Dream-Quest of Unknown Kadath, #Lovecraft - Poems, #unset, #Zen
   Thraa, Ilarnek, and Kadatheron, for the beautiful wares of those
   fabulous ports. And far to the north, almost in that cold desert whose
  --
   merchants brought from Ilarnek.
   On the following morning the ship-captain led Carter through the onyx

1f.lovecraft - The Quest of Iranon, #Lovecraft - Poems, #unset, #Zen
   once stood. I have been to Thraa, Ilarnek, and Kadatheron on the
   winding river Ai, and have dwelt long in Olatho in the land of Lomar.

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  (9) May Ila, Saraswati and Mahi, the three goddesses born of the sphere of delight sit unfailingly beside our flame.
  (10) I call here Twastha supreme whose shape is the world; may he be to us absolute and pure.

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  8. In unison may Bharati with her Muses of invocation, Ila with gods and men, and Fire, Saraswati with her powers of inspiration come down to us, the three goddesses sit upon this seat of sacrifice.
    19 Or, may they so shine with their lights that Mitra may take pleasure in us and Varuna
  --
  8. May Ila, Saraswati and Mahi,7 the three goddesses who create the bliss sit on the sacred seat, they who never err.
  9. O maker of forms, hither benignant arrive all-pervading in thy fostering to us and in thyself; in sacrifice on sacrifice us upward guard.
    7 Ila, goddess of revelation; Saraswati, goddess of inspiration; Mahi, goddess of the Vast Truth, Mahas or r.tam br.hat.
  10. O Tree,8 there where thou knowest the secret names of the gods make rich our offerings.
  --
  8. In unison may Bharati with her Muses of invocation, Ila with gods and men, and Fire, Saraswati with her powers of inspiration come down to us, the three goddesses sit upon this seat of sacrifice.
    6 Or, be with us for our happy journey.
  --
  8. May Bharati come swiftly to our sacrifice, Ila awakening to knowledge here like a human thinker, and Saraswati, the three goddesses, - may they sit, perfect in their works, on this sacred seat of happy ease.
  9. He who fashioned in their forms this earth and heaven, the Parents, and fashioned all the worlds, him today and here, O missioned priest of the call, do thou worship, strong for sacrifice, having the knowledge, even the divine maker of forms.

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   The faculty of knowledge of the Rishis was based on this subtle realisation. And this subtle realisation has its different levels, classifications and variations which the Vedic seers have termed Ila, Saraswati, Sarama and Dakshina. These four names have been plausibly interpreted as sruti (Revelation), smrti (Inspiration), bodhi (Intuition) and viveka (Discrimination). We are not going to probe further into the mystery. We just want to point out the difference between the outlook of the ancients and that of the moderns.
   The ancient seers dealt with supraphysical truths. Modern science and philosophy deal with abstract concepts. But these concepts are born of the rational intellect. We may call them theories, well-arranged and systematised; hence nothing extraordinary. But the ancient seers realised and tried to express the transcendental Truth and its Power. There is a play of Power behind the world of phenomena which at once resolves itself into more and more subtle forms and evolves from the deepest level to the grosser manifestations. The seers of yore were wont to study the origin and nature of all the different stages. of subtle forms knitting them into a system. By virtue of their spiritual insight they discovered that the world consists of different levels of existence sphere after sphere ranging from the gross to the subtle, peak after peak in an ascending order. One existence runs through them all. The supreme Being is there in each part. The Power of the self-same Being works in each and every part, differing in form and function in different levels of manifestation. Nevertheless there is a symmetry due to the fact that all becomings and their dynamis proceed from one fundamental Being. Again, the truth in one level is reflected on other levels, for it is the same Power of the Supreme Being that travels from the most subtle to the most gross manifestation. So there is a parallelism in the nature of all the levels of existence.

36.08 - A Commentary on the First Six Suktas of Rigveda, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   The fourth group: Saraswati, the wealth of the fullest inspiration of the complete Truth, signifies speedy and rhythmic truth. She is the divine hearing. No doubt, we see and meet the Truth with our divine vision, but to make, the Truth active and dynamic and fill the creation with the power of Truth we needs must take the help of divine hearing. As the truth possesses a form, even so it has a name. It is precisely because of form and name that the truth becomes concrete. The form of truth is Visible in the divine vision, the name of truth in the divine hearing. Saraswati gives the divine name and Ila gives the divine form to the truth. Under the inspiration of Saraswati the truth casts aside all untruths. Hence she is called Pavaka(the Purifier). Above the mind there abides the vast ocean of Truth. We have neither any knowledge nor any experience of it. In a sense, we are quite unconscious of it. Saraswati raises the intelligence into the vast ocean of Truth and purifies it Afterwards she brings it down to our understanding. She manifests the complete knowledge in all its facets and make them living.
   In the Vedic literature, very often we get the reference to vak(Word). So it will be no exaggeration on our par to hold that the aim of the Vedic spiritual discipline is to get the significant sound aspect of the truth. And for this the Vedic seers of truth are called the seers of mantras O the creators of mantras. Vakis the living image of truth There lies a rhythm in the being of truth and the movement of this rhythm produces a note which was later on called nada(the unsounded sound) or Shabda Brahman (the Brahman manifested as Sound). When the rhythm of this note is found in out intelligence and mind, it takes the form of a sentence and this very thing is called a true mantra. The more a language can express intimately and direct the primal form and rhythm of truth, the more the mantra becomes living. Therefore the aspirant who has acquired this mantra has also acquired truth and the power of truth. The Vedic seers have placed the name of truth in different categories, e.g., Rk,

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  still, lie, sleep. Its derivates are Ila meaning mother and applied
  to the earth, a cow, Speech; iElkA, earth; ilF, a short sword or
  --
  of wooing or adoration. In words like Ila, the earth, il^ has
  the original sense of motion. I adore or desire, or I praise will
  --
  equally. Ila, for instance, in I.40.4, is described as devi sunrita
  & Ilam suviram, supraturtim anehasam, clear & strong (suvira)
  going swiftly forward (supraturti) but not hurtful by excessive
  --
  to Daksha & Saraswati, Ila, Sarama & Mahi the activities of the
  Truth & Right, to the Rudras, Maruts & Adityas, the play of
  --
  place of prayer or adoration. But also verbs with this sense give constantly the sense of knowing, eg -Eq etc. Ila is a goddess who teaches or gives knowledge, mn;q, fAsnF. I suggest that i0^ means knowledge, especially, revelation, -k^, aEc,, the illumining knowledge imparted by i0A, who is the goddess or female must be a very archaic phrase. The wordenergy of i0^. i0-pd itself only occurs in this form i0,.
  iqyn^. S. takes as if a nominal from iq^ food as if it were

Aeneid, #unset, #Arthur C Clarke, #Fiction
  watched over, nurtured, welcomed; Mrs. Ruth Hein, my copy editor, was quarrelsome, scrupulous, a pleasure; Mrs. Ila Traldi helped
  in many binds of time and spirit. Mrs. Efrem Slabotzky worked on

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  the Son of Ila (Vach), the primeval woman after the Deluge, the wife and daughter of Vaivasvata
  Manu. The allegory is suggestive, in whatever Purana it may be read and studied.

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  are sincere, the accounts will prove that. That was one strong point of Va Ilabhbhai. Whenever his enemies asked him to show the accounts, he was always ready.
  356

WORDNET












--- Grep of noun ila
abila
alsophila
aquila
astilbe chinensis pumila
attila
aythya marila
bishop ulfila
bishop wulfila
castanea pumila
chimaphila
coahuila
drosophila
genus alsophila
genus aquila
genus chimaphila
genus drosophila
genus gypsophila
genus heliophila
genus nemophila
genus pagophila
genus poephila
genus polioptila
gila
gypsophila
heliophila
ilama
ilama tree
ilang-ilang
l'aquila
malus pumila
manila
nemophila
pagophila
poephila
polioptila
port vila
prunus pumila
saint teresa of avila
sciaena aquila
selaginella eremophila
tequila
teresa of avila
ulfila
ulmus pumila
vila
wulfila
zamia pumila



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Wikipedia - Ahead-of-time compilation
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Wikipedia - Car platform -- Similar design and engineering specs shared between multiple cars.
Wikipedia - Carr Collins Sr. -- American insurance business magnate and philanthropist
Wikipedia - Carrie Steele Logan -- American philanthropist
Wikipedia - Carrillo Gantner -- Australian cultural leader and philanthropist
Wikipedia - Cartilaginous joint -- Slightly movable joint
Wikipedia - Cartographic censorship -- Deliberate modification of publicly available maps
Wikipedia - Caryocolum petrophila -- Species of moth
Wikipedia - Casa Dragones -- Mexican brand of Tequila
Wikipedia - Casamigos -- American tequila company
Wikipedia - Casa Mila -- Building in Barcelona, Spain
Wikipedia - Casa Panigarola -- Historic building in Milan, Italy
Wikipedia - Cascina Torchiera -- Self-organised squatted farmhouse in Milan, Italy
Wikipedia - Casilda Iturrizar -- Spanish philanthropist and businessperson
Wikipedia - Casino Games -- 1989 video game compilation
Wikipedia - CAS latency -- Time delay between data read command and availability of data in a computer's RAM
Wikipedia - Castlevania: The Dracula X Chronicles -- 2007 platform-adventure video game compilation
Wikipedia - Catalan declaration of independence -- Internationally unrecognised October 2017 announcement by which the Parliament of Catalonia unilaterally declared the independence of Catalonia from Spain
Wikipedia - Categories: On the Beauty of Physics -- Book by Hilary Thayer Hamann
Wikipedia - Category:21st-century philanthropists
Wikipedia - Category:American philanthropists
Wikipedia - Category:Anushilan Samiti
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Wikipedia - Category:Assimilation of indigenous peoples of North America
Wikipedia - Category:Ateneo de Manila University alumni
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Wikipedia - Category:Bar-Ilan University alumni
Wikipedia - Category:Bar-Ilan University faculty
Wikipedia - Category:Businesspeople from Philadelphia
Wikipedia - Category:Central High School (Philadelphia) alumni
Wikipedia - Category:Clergy from Milan
Wikipedia - Category:Commercial video games with freely available source code
Wikipedia - Category:Deaths from cancer in Thailand
Wikipedia - Category:Discoveries by Lyudmila Chernykh
Wikipedia - Category:Discoveries by Lyudmila Karachkina
Wikipedia - Category:Discoveries by Lyudmila Zhuravleva
Wikipedia - Category:Discoveries by Milan Antal
Wikipedia - Category:Educators from Philadelphia
Wikipedia - Category:English philanthropists
Wikipedia - Category:Fictional philanthropists
Wikipedia - Category:Gilani family
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Wikipedia - Category:Manufacturing companies based in Philadelphia
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Wikipedia - Category:Monks of Vikramashila
Wikipedia - Category:People from Janina Vilayet
Wikipedia - Category:People from Manila
Wikipedia - Category:People from Philadelphia
Wikipedia - Category:People from the Province of L'Aquila
Wikipedia - Category:People from the Province of Milan
Wikipedia - Category:People shot dead by law enforcement officers in Thailand
Wikipedia - Category:Philanthropists from California
Wikipedia - Category:Polytechnic University of Milan alumni
Wikipedia - Category:Polytechnic University of Milan faculty
Wikipedia - Category:Random portal component with more available subpages than specified max
Wikipedia - Category:Roman Catholic bishops of Philadelphia
Wikipedia - Category:Scientists from Milan
Wikipedia - Category:Scientists from Philadelphia
Wikipedia - Category:Vasodilators
Wikipedia - Category:Writers from Philadelphia
Wikipedia - Cathedral Basilica of Saints Peter and Paul (Philadelphia)
Wikipedia - Catherina Boevey -- English philanthropist
Wikipedia - Catherine Charteris -- British philanthropist
Wikipedia - Catherine Fulton -- NZ diarist, community leader, philanthropist, social reformer
Wikipedia - Catholic Church in Somaliland
Wikipedia - Catholic Church in Thailand -- History and status of the Catholic Church in Thailand
Wikipedia - Catriona Sandilands -- American academic
Wikipedia - Cattle mutilation -- killing and mutilation of cattle under unusual and anomalous circumstances
Wikipedia - Celestine Ujang Jilan -- Malaysian politician
Wikipedia - Celestin Guynemer de la Hailandiere -- French-born bishop in the United States
Wikipedia - Celtic calendar -- Compilation of pre-Christian Celtic systems of timekeeping
Wikipedia - Cengic vila -- Neighbourhood in Sarajevo, Bosnia and Herzegovina
Wikipedia - Center City East, Philadelphia -- Neighborhood of Philadelphia, PA, US
Wikipedia - Center for High Impact Philanthropy
Wikipedia - Central American Bank for Economic Integration -- International multilateral development financial institution
Wikipedia - Central District (Bandar-e Anzali County) -- District (bakhsh) in Bandar-e Anzali County, Gilan Province, Iran
Wikipedia - Central High School (Philadelphia)
Wikipedia - Central hypoventilation syndrome
Wikipedia - Central Thailand
Wikipedia - Centro de Conveniciones Arena Saltillo -- Arena in Saltilo, Coahuila
Wikipedia - Centro Sociale Leoncavallo -- self-managed social centre in Milan, Italy
Wikipedia - Century Park Hotel -- Hotel in Manila, Philippines
Wikipedia - Cesar Davila Andrade -- Ecuadorian writer
Wikipedia - Chachoengsao Province -- Province of Thailand
Wikipedia - Chai Nat -- Province of Thailand
Wikipedia - Chaiyaphum Province -- Province of Thailand
Wikipedia - Chakraphong Mosque -- Mosque in Bangkok, Thailand
Wikipedia - Chakre Milan -- Nepali gangster
Wikipedia - Chakri dynasty -- Current ruling royal house of the Kingdom of Thailand
Wikipedia - Chalcopoecila -- Genus of beetles
Wikipedia - Chaloem Burapha Chonlathit Road -- Road in eastern Thailand
Wikipedia - Champlin Foundations -- The oldest philanthropic organization groups in Rhode Island
Wikipedia - Chandini Tamilarasan -- Indian actress
Wikipedia - Chandra Pal Shailani -- Indian politician
Wikipedia - Channel 5 (Thailand) -- Thai television network
Wikipedia - Channel 8 (Thailand)
Wikipedia - Channel V Thailand Music Video Awards 2009: Thaipradit -- 6th Channel [V] Thailand Music Video Awards
Wikipedia - Channel V Thailand Music Video Awards -- Music video awards show
Wikipedia - Channel V Thailand -- Music television channel
Wikipedia - Chanthaburi Mountains -- Mountain range in Thailand
Wikipedia - Chanthaburi Province -- Province of Thailand
Wikipedia - Chapel of St. Ludmila
Wikipedia - Chariaspilates -- Genus of moths
Wikipedia - Charilaos Mitrelias -- Greek jurist and politician
Wikipedia - Charismatic movement -- Trend of historically mainstream congregations adopting beliefs and practices similar to Pentecostalism
Wikipedia - Char kway teow -- popular noodle dish in Malaysia, Indonesia, Singapore, Brunei and Thailand
Wikipedia - Charles Best (businessman) -- American philanthropist and entrepreneur
Wikipedia - Charles Booth (philanthropist)
Wikipedia - Charles Carter (New Zealand politician) -- New Zealand contractor, politician and philanthropist
Wikipedia - Charles Grawemeyer -- US businessman and philanthropist
Wikipedia - Charles Page -- American philanthropist
Wikipedia - Charles Philibert de Lasteyrie -- French agronomist, lithographer, and philanthropist
Wikipedia - Charles Pratt -- American businessman and philanthropist
Wikipedia - Charles Smith (developer) -- real estate developer and philanthropist
Wikipedia - Charles Wyndham Goodwyn -- British philatelist
Wikipedia - Charlie Kelly (It's Always Sunny in Philadelphia) -- Character from It's Always Sunny in Philadelphia
Wikipedia - Charlotte Cushman Foundation -- American philanthropic organization
Wikipedia - Charlotte Grace O'Brien -- Irish writer, activist and philanthropist
Wikipedia - Charlotte Spencer, Countess Spencer -- British philanthropist (1835-1903)
Wikipedia - Charlotte Tebay -- British philatelist
Wikipedia - Charlotte Wahl -- Latvian philanthropist
Wikipedia - Charmila -- Indian actress
Wikipedia - Charoen Rat Road -- Road in Bangkok, Thailand
Wikipedia - Charter of Hilandar
Wikipedia - Chateau de la Preuille -- Eleventh century castle at Saint-Hilaire-de-Loulay
Wikipedia - Chat Silayan -- Filipino beauty queen and actress
Wikipedia - Cheb Bilal -- Algerian raM-CM-/ singer
Wikipedia - Chedi Phukhao Thong -- Buddhist tower in Thailand
Wikipedia - Chehre -- Indian Hindi-language Vigilante film
Wikipedia - Cheilanthes austrotenuifolia -- species of fern in the family Pteridaceae
Wikipedia - Cheilanthes distans -- Species of fern in the family Pteridaceae
Wikipedia - Cheilanthes sieberi -- Species of fern in the family Pteridaceae
Wikipedia - Cheilanthes -- Genus of ferns in the family Pteridaceae
Wikipedia - Chemical depilatory -- Cosmetic preparation used to remove hair from the skin
Wikipedia - Chennai-Sri Sathya Sai Prasanthi Nilayam Express -- Train in India
Wikipedia - Cherentes niveilateris -- Genus of beetles
Wikipedia - Cher Wang -- Taiwanese entrepreneur and philanthropist
Wikipedia - Cheryl Ganz -- American philatelist
Wikipedia - Chestnut Hill, Philadelphia
Wikipedia - Chestnut Street (Philadelphia) -- Street in Philadelphia, Pennsylvania, USA
Wikipedia - Chet Samian railway station -- Railroad depot in Thailand
Wikipedia - Chhabilal Bishwakarma -- Nepali politician
Wikipedia - Chhota Bheem and the Throne of Bali -- 2013 film by Rajiv Chilaka
Wikipedia - Chiang Mai railway station -- Railway station in Chiang Mai Province, Thailand
Wikipedia - Chiang Mai -- City in Thailand
Wikipedia - Chiangrai Province Stadium -- Multi-purpose stadium in Thailand
Wikipedia - Chiang Rai Province -- Province of Thailand
Wikipedia - Chicago-Lambeth Quadrilateral -- Four-point articulation of Anglican identity
Wikipedia - Chicken bog -- Chicken and rice pilaf in American cuisine
Wikipedia - Chiedozie Akwiwu -- Nigerian businessman and philanthropist
Wikipedia - Chilakamarthi Prabhakar Chakravarthy Sharma -- Indian author
Wikipedia - Chilakkottudu -- 1997 film by E. V. V. Satyanarayana
Wikipedia - Chilambu -- 1986 film by Bharathan
Wikipedia - Chilanga (Lusaka), Zambia -- Township of Lusaka, Zambia
Wikipedia - Chilantaisaurus -- Theropod dinosaur genus from the Late Cretaceous period
Wikipedia - Chilaquiles -- Traditional Mexican dish (food)
Wikipedia - Chila Union -- Union in Khulna, Bangladesh
Wikipedia - Chilaw Marians Cricket Club Ground -- Cricket ground
Wikipedia - Child care management software -- administrative software designed specifically for use by child care centers, preschools, and similar child-oriented facilities.
Wikipedia - Child prostitution in Thailand -- Prostitution involving a child in Thailand
Wikipedia - Chimaera -- cartilaginous fish in the order Chimaeriformes
Wikipedia - Chimaphila -- Genus of flowering plants in the heath family Ericaceae
Wikipedia - Chimayo Cocktail -- Tequila and apple cider cocktail
Wikipedia - Chimila people -- Indigenous people in the Andes of north-eastern Colombia
Wikipedia - China Multimedia Mobile Broadcasting -- Chinese TV standard similar to DVB-SH
Wikipedia - Chintila
Wikipedia - Chinwe Chibuike -- Nigerian philanthropist
Wikipedia - Chionophila tweedyi -- Perennial herb in the rose family
Wikipedia - Chislic -- Traditional South Dakotan dish similar to shashlik
Wikipedia - Chitralada Royal Villa -- Royal villa located within Dusit Palace in Bangkok, Thailand
Wikipedia - Chitti Tammudu -- 1962 film by K. B. Tilak
Wikipedia - Chloe Gilliland -- Australian artistic gymnast
Wikipedia - Chloroclystis coloptila -- Species of moth
Wikipedia - Chocolate spread -- A sweet chocolate-flavored paste which is eaten mostly spread on breads and similar grain products
Wikipedia - Chola dynasty -- One of the Three Crowned Kings (dynasties) of Tamilakam
Wikipedia - Chonburi Province -- Province of Thailand
Wikipedia - Chondrocyte -- Cell that makes up cartilage
Wikipedia - Chondrogenesis -- Process by which cartilage is developed
Wikipedia - Choudhry Bilal Ahmed -- Pakistani politician
Wikipedia - Chris Baker (writer) -- Thailand-based British writer
Wikipedia - Chris Cline -- American coal mining entrepreneur and philanthropist
Wikipedia - Chris King (philatelist) -- British philatelist
Wikipedia - Chris Liddell -- New Zealand-born American businessman and philanthropist
Wikipedia - Chris Martin -- English musician, record producer, and philanthropist
Wikipedia - Chris Staniland -- British pilot (b. 1905, d. 1942)
Wikipedia - Christianity and other religions -- Christianity's relationship with other world religions, and the differences and similarities.
Wikipedia - Christianity in Thailand
Wikipedia - Christian Sundman -- Finnish philatelist
Wikipedia - Christina Aguilar -- Thai singer
Wikipedia - Christina of Denmark -- Duchess-consort of Milan and duchess-consort of Lorraine (1521-1590)
Wikipedia - Christine Brady -- American philanthropist
Wikipedia - Christopher Harborne -- British businessman and technology investor based in Thailand
Wikipedia - Chuck Feeney -- Irish-American businessman and philanthropist
Wikipedia - Chumphon Province -- Province of Thailand
Wikipedia - Chunilal Shah -- Indian novelist and writer.
Wikipedia - Church of the Ges (Philadelphia)
Wikipedia - Church of the Virgin Mary (Haret Zuweila)
Wikipedia - Ciego de M-CM-^Avila Province -- Province of Cuba
Wikipedia - CIHO-FM -- Radio station in Saint-Hilarion, Quebec
Wikipedia - Cilacap railway station -- railway station in Indonesia
Wikipedia - Cilada.com -- 2011 Brazilian film
Wikipedia - CILA-FM -- Catholic radio station in Cookshire-Eaton, Quebec
Wikipedia - Cilansetron
Wikipedia - Cilaos -- Commune in Reunion, France
Wikipedia - CILAS
Wikipedia - Cilazapril -- Chemical compound
Wikipedia - Cindy McCain -- American philanthropist
Wikipedia - Cinema of Thailand -- Cinema in Thailand
Wikipedia - Circumferential Road 4 -- 4th Circumferential road in Metro Manila
Wikipedia - Cirrhilabrus brunneus -- Species of fairy wrasse
Wikipedia - Cisterns of Tawila -- Historic site in Aden, Yemen
Wikipedia - CITES -- Multilateral treaty
Wikipedia - City of Dreams Manila -- Casino in Manila, Philippines
Wikipedia - City Slickers II: The Legend of Curly's Gold -- 1994 film by Paul Weiland
Wikipedia - Cladophora -- A genus of filamentous green algae
Wikipedia - Clara Brown -- American woman who was formerly enslaved, community leader, philanthropist
Wikipedia - Clara Estelle Baumhoff -- American writer and philanthropist
Wikipedia - Classic Hits of Harry Chapin -- 2003 compilation album by American pop rock singer, Harry Chapin
Wikipedia - Classics (Sarah Brightman album) -- 2001 compilation album by Sarah Brightman
Wikipedia - Classified information -- Material that a government body claims is sensitive information that requires protection of confidentiality, integrity, or availability
Wikipedia - Claude Delbeke -- Belgian civil engineer and philatelist
Wikipedia - Claudia Elena Aguila -- Mexican politician
Wikipedia - Clelia Ailara -- Italian softball player
Wikipedia - Clematis horripilata -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis smilacifolia -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clepsis consimilana -- Species of moth
Wikipedia - Cleveland Hoadley Dodge -- American businessman and philanthropist
Wikipedia - Clifford G. Roe -- American financier and philanthropist
Wikipedia - Cliff's Hit Album -- 1963 compilation album by Cliff Richard
Wikipedia - C. L. V. Jayathilake -- Sri Lankan engineer
Wikipedia - Coahuilaceratops -- Genus of dinosaur
Wikipedia - Coahuila Radio -- Public radio network in Mexico
Wikipedia - Coahuila -- State of Mexico
Wikipedia - Coahuila y Tejas -- 1824-1835 state of Mexico
Wikipedia - Coccidiphila danilevskyi -- Species of moth
Wikipedia - Coccidiphila gerasimovi -- Species of moth
Wikipedia - Coccidiphila ledereriella -- Species of moth
Wikipedia - Cochylimorpha halophilana -- Species of moth
Wikipedia - Cochylimorpha hilarana -- Species of moth
Wikipedia - Co-citation Proximity Analysis -- Document similarity measure that uses citation analysis
Wikipedia - Code compilation
Wikipedia - Code of Federal Regulations -- Compilation of US federal regulations
Wikipedia - Coenophila subrosea -- Species of moth
Wikipedia - Coleophora cartilaginella -- Species of moth
Wikipedia - Coleophora filaginella -- Species of moth
Wikipedia - Columba Bush -- American philanthropist
Wikipedia - Comcast Center -- Skyscraper in Philadelphia, Pennsylvania, United States
Wikipedia - Come Clean (Hilary Duff song) -- 2004 single by Hilary Duff
Wikipedia - Come Sail Away - The Styx Anthology -- Compilation album by Styx
Wikipedia - Committee of Seventy -- Advocate for better government in Philadelphia
Wikipedia - Communist Party of Swaziland -- Political party in Eswatini
Wikipedia - Comparative anatomy -- Study of similarities and differences in the anatomy of different species
Wikipedia - Comparative planetary science -- Similarities and differences between planets
Wikipedia - Comparison -- Examination of two or more entities to deduce their similarities and differences
Wikipedia - Compilation album
Wikipedia - Compilation (disambiguation)
Wikipedia - Compilation film -- Film edited from previously released footage
Wikipedia - Compilation of Final Fantasy VII
Wikipedia - Comprehensive and Progressive Agreement for Trans-Pacific Partnership -- Multilateral free trade agreement and successor to TPP
Wikipedia - Computer (job description) -- Person performing mathematical calculations, before electronic computers became available
Wikipedia - Conditional compilation
Wikipedia - Conference on Disarmament -- Multilateral disarmament forum
Wikipedia - Confessional community -- Group with similar religious beliefs
Wikipedia - Confucius Genealogy Compilation Committee
Wikipedia - Confusing similarity -- Test used during trademark examination
Wikipedia - Congress Hall -- Museum and former capitol building in Philadelphia, USA
Wikipedia - Congruence bias -- Type of cognitive bias, similar to confirmation bias
Wikipedia - Connelly Foundation -- American philanthropic organization
Wikipedia - Conospermum unilaterale -- Species of Australian shrub in the family Proteaceae
Wikipedia - Conrad Manila -- Hotel in Pasay, Metro Manila, Philippines
Wikipedia - Constantino Acosta Davila -- Mexican politician
Wikipedia - Constitutional Convention (United States) -- Event in 1787 in Philadelphia creating the United States Constitution
Wikipedia - Content similarity detection -- The process of detecting plagiarism and/or copyright infringement
Wikipedia - Continuous availability
Wikipedia - Conus brunneofilaris -- Species of sea snail
Wikipedia - Conus danilai -- Species of sea snail
Wikipedia - Convention Relating to the Status of Refugees -- United Nations multilateral treaty
Wikipedia - Convento de San Jose (M-CM-^Avila) -- Spanish monastery
Wikipedia - Convergent evolution -- Independent evolution of similar features in species of different lineages which creates analogous structures
Wikipedia - Coralliophila galea -- Species of sea snail
Wikipedia - Corentin Fila -- French actor
Wikipedia - Corinna zu Sayn-Wittgenstein-Sayn -- German businesswoman and philanthropist
Wikipedia - Cornel Milan -- Romanian fencer and coach
Wikipedia - Corruption in Thailand -- Institutional corruption in the country
Wikipedia - Corydalis cheilanthifolia -- Species of flowering plants in the poppy family Papaveraceae
Wikipedia - Cosa Nostra: Hip Hop -- 2005 compilation album by Ivy Queen and Gran Omar
Wikipedia - Cosmo A. Cilano -- American politician
Wikipedia - Cosmopterix acutivalva -- Species of moth from Thailand
Wikipedia - Cosmopterix angoonae -- Species of moth from Thailand
Wikipedia - Council of Milan
Wikipedia - COVID-19 pandemic in Metro Manila -- Ongoing COVID-19 viral pandemic in Metro Manila in the Philippines.
Wikipedia - COVID-19 pandemic in Philadelphia -- Ongoing COVID-19 viral pandemic in Philadelphia, Pennsylvania
Wikipedia - COVID-19 pandemic in Somaliland -- Ongoing COVID-19 pandemic in Somaliland
Wikipedia - COVID-19 pandemic in Thailand -- Ongoing COVID-19 viral pandemic in Thailand
Wikipedia - Cow vigilante violence in India -- Mob attacks in the name of cow protection
Wikipedia - Craig Eiland -- American lawyer and politician
Wikipedia - Craig Hatkoff -- American real estate investor and philanthropist
Wikipedia - Craig Simailak -- Canadian politician
Wikipedia - Crankcase ventilation system -- System to relieve pressure in a combustion engine's crankcase
Wikipedia - Creation and annihilation operators
Wikipedia - Crema catalana -- Traditional Catalan dessert similar to creme brM-CM-;lee
Wikipedia - Crescenzago (Milan Metro) -- Metro station in Milan, Italy
Wikipedia - Crime Pays (Willie Colon and Hector Lavoe album) -- 1972 compilation album by Willie Colon
Wikipedia - Cristina Milani -- Swiss psychologist and writer
Wikipedia - Cross-compilation
Wikipedia - Cry for Me (Camila Cabello song) -- 2019 single by Camila Cabello
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Wikipedia - Cryptic Collection Vol. 4 -- 2011 compilation album by Twiztid
Wikipedia - Cultural assimilation of Native Americans
Wikipedia - Cultural assimilation -- Process in which a group or culture comes to resemble another group
Wikipedia - Curtilage
Wikipedia - Curtis Institute of Music -- Private music school in Philadelphia, United States
Wikipedia - Cyclophora aquila -- Species of moth
Wikipedia - Cylindrospermum -- Genus of filamentous cyanobacteria found in terrestrial and aquatic environments
Wikipedia - Cymbilaimus -- Genus of birds
Wikipedia - Cynthia Germanotta -- American philanthropist
Wikipedia - Cypress -- List of plants with the same or similar names
Wikipedia - Cyprienne Dubernet -- French philanthropist
Wikipedia - Cyrtochiloides ochmatochila -- Species of plant
Wikipedia - Cytoskeleton -- Network of filamentous proteins that forms the internal framework of cells
Wikipedia - Czechoslovakia-Yugoslavia relations -- Bilateral relations between Czechoslovakia and Yugoslavia
Wikipedia - Czeslawa Pilarska -- Polish chess player
Wikipedia - Dacius (bishop of Milan)
Wikipedia - Dagwood sandwich -- Tall, multilayered sandwich
Wikipedia - Daily Hilal Pakistan -- Pakistani Newspaper
Wikipedia - Daily Inqilab (Lahore) -- Pakistani Newspaper
Wikipedia - Dairylea (cheese) -- Processed cheese brand available in Ireland and the United Kingdom.
Wikipedia - Dakila Cua -- Filipino politician
Wikipedia - Dalila Argaez Wendlandt -- American judge; Associate Justice of the Massachusetts Supreme Judicial Court
Wikipedia - Dalila Bela -- Canadian actress
Wikipedia - Dalila Carmo -- Portuguese actress
Wikipedia - Dalila Di Lazzaro -- Italian model, actress and writer
Wikipedia - Dalila Ennadre -- Moroccan film director
Wikipedia - Dalilah Muhammad -- American hurdler
Wikipedia - Dalilah Sappenfield -- American figure skating coach
Wikipedia - Dalila Puzzovio -- Argentine fashion designer
Wikipedia - Dallyana Passailaigue -- Ecuadorian politician, sportswoman and tv host
Wikipedia - Dana A. Dorsey -- African-American businessman, banker, and philanthropist
Wikipedia - Dana Foundation -- US private philanthropic organization
Wikipedia - Dana Shires -- American medical doctor, nephrologist, researcher, co-inventor of Gatorade, philanthropist
Wikipedia - Dancing Europe -- Compilation album by Verka Serduchka
Wikipedia - Daniele Bernardes Milan -- Brazilian Paralympic judoka
Wikipedia - Daniel Edward Pilarczyk -- Roman Catholic archbishop
Wikipedia - Daniel J. Bernstein (businessman) -- American businessman, philanthropist, and political activist
Wikipedia - Danielle Outlaw -- Police commissioner in Philadelphia, Pennsylvania
Wikipedia - Daniel M-CM-^Avila Ruiz -- Mexican politician
Wikipedia - Danila Antsiferov -- Russian explorer
Wikipedia - Danila Kozlovsky -- Russian film and theater actor and director
Wikipedia - Danila Kuznetsov -- Russian canoeist
Wikipedia - Danila Semerikov -- Russian speed skater
Wikipedia - Danila Turchin -- Uzbekistani canoeist
Wikipedia - Daphnephila ornithocephala -- Species of fly
Wikipedia - Daphnephila stenocalia -- Species of fly
Wikipedia - Daphnephila sueyenae -- Species of fly
Wikipedia - Daphnephila taiwanensis -- Species of fly
Wikipedia - Daphnephila truncicola -- Species of fly
Wikipedia - Daphnephila -- Genus of flies
Wikipedia - Dario Aguilar -- Mexican gymnast
Wikipedia - Darius Draudvila -- Lithuanian athletics competitor
Wikipedia - Darius Ogden Mills -- American banker and philanthropist
Wikipedia - Dashilan Subdistrict -- Subdistrict in Xicheng, Beijing
Wikipedia - Data as a service -- Cloud computing term regarding readily-available data for consumers
Wikipedia - Data assimilation -- Technique for updating numerical model with observed data
Wikipedia - Data control language -- Syntax similar to a computer programming language used to control access to data stored in a database
Wikipedia - Data philanthropy
Wikipedia - Daulatpur, Manikganj -- Town in Daulatpur Upazila of Manikganj district
Wikipedia - David de Pury -- Swiss philanthropist
Wikipedia - David Einhorn (hedge fund manager) -- American investor, hedge fund manager, and philanthropist
Wikipedia - David Geffen -- American record executive, film producer, theatrical producer, and philanthropist
Wikipedia - David Gindler -- American lawyer and philanthropist
Wikipedia - David Hare (philanthropist)
Wikipedia - David Kaiser (philanthropist) -- American philanthropist
Wikipedia - David Rockefeller -- American billionaire banker and philanthropist
Wikipedia - David Sarajishvili -- Georgian philanthropist
Wikipedia - Dconstructed -- 2014 remix compilation album by Walt Disney Records
Wikipedia - DDT Sky Tower -- Office tower in Manila, Philippines
Wikipedia - De 1997 a 2007 -- 2007 compilation album by Charlie Brown Jr.
Wikipedia - Deandra Reynolds -- Character from It's Always Sunny in Philadelphia
Wikipedia - Deborah Niland -- Australian writer and illustrator
Wikipedia - Debsirin School -- Government school in Bangkok, Thailand
Wikipedia - Decimus Junius Silanus Torquatus -- Roman Senator, consul AD 53
Wikipedia - Deck (building) -- Surface similar to a floor, but typically constructed outdoors and connected to a building
Wikipedia - Deconica coprophila -- Species of fungus
Wikipedia - Deforestation in Thailand -- Overview of the history and state of Thailand's forests
Wikipedia - Deilephila elpenor -- Species of moth
Wikipedia - Deilephila porcellus -- Species of moth
Wikipedia - De Laatste Dagen van een Eiland -- 1942 film
Wikipedia - Delagoa ecoregion -- |Region of similar ecological characteristics on the continental shelf of the east coast of South Africa
Wikipedia - Delal sauce -- condiment from the Gilan Province of northern Iran
Wikipedia - DeLeon Tequila -- Alcoholic beverage brand
Wikipedia - Delilah (genus) -- Genus of beetles
Wikipedia - Delila (Richards) Abbott -- American politician
Wikipedia - Demand-controlled ventilation
Wikipedia - Dennis Reynolds -- Character from It's Always Sunny in Philadelphia
Wikipedia - Density of states -- Describes the number of states per interval of energy at each energy level available to be occupied in a system
Wikipedia - Dental floss -- Cord of thin filaments used to remove food and dental plaque from between teeth in areas a toothbrush is unable to reach
Wikipedia - Denver and Delilah Productions -- American media production company
Wikipedia - Deoki Jatia -- Indian philatelist
Wikipedia - Dependability -- Measure of a system's availability, reliability, and its maintainability, and maintenance support performance
Wikipedia - Depilation
Wikipedia - Derivative (chemistry) -- Compound that is derived from a similar compound by a chemical reaction
Wikipedia - Derniere danse (Indila song) -- 2013 song by Indila
Wikipedia - Desafio -- 2003 compilation album by New Era Entertainment
Wikipedia - Desert Vigilante -- 1949 film by Fred F. Sears
Wikipedia - Desmo Race -- Rollercoaster at Mirabilandia
Wikipedia - Destination Milan -- 1954 film
Wikipedia - Desulfatitalea tepidiphila -- Species of bacterium
Wikipedia - Deuterostome -- Superphylum of bilateral animals
Wikipedia - Devarakonda Balagangadhara Tilak -- Indian poet, novelist
Wikipedia - Devilance
Wikipedia - Devil (Babes in Toyland album) -- 2000 compilation album by Babes in Toyland
Wikipedia - Devolver Bootleg -- Demake of a compilation
Wikipedia - Dexter's Laboratory: The Hip-Hop Experiment -- 2002 compilation album by various hip hop artists
Wikipedia - DezsM-EM-^Q Szilagyi -- Hungarian politician and jurist
Wikipedia - Dhambalin -- Archaeological site in the northwestern Togdheer province of Somaliland
Wikipedia - Dharmapur Union, Fatikchhari -- Union council of Fatikchhari Upazila in Chittagong District
Wikipedia - Dharma Sila Chapagain -- Nepali politician
Wikipedia - Dhiraar bin Al-Azwar -- Abu Bilal, companion of the Islamic prophet Muhammad
Wikipedia - Dhurakij Pundit University International College -- School in Thailand
Wikipedia - Dhuweila -- Archaeological site in eastern Jordan
Wikipedia - Diacheila -- Genus of ground beetle
Wikipedia - Diamond Platnumz -- Tanzanian singer, dancer, philanthropist and businessman
Wikipedia - Diana Blank -- American philanthropist
Wikipedia - Diana Rauner -- American philanthropist
Wikipedia - Dictatus papae -- Compilation of 27 statements of powers arrogated to the pope
Wikipedia - Diego Aguilar AcuM-CM-1a -- Mexican politician
Wikipedia - Diego de Aguilar (bishop)
Wikipedia - Diego de Aguilar -- Spanish painter
Wikipedia - Diego Milan -- Spanish-born Dominican road bicycle racer
Wikipedia - Differential diagnosis -- Distinguishing of a particular disease or condition from others that present similar clinical features
Wikipedia - Dilan 1990 -- Film by Fajar Bustomi and Pidi Baiq
Wikipedia - Dilan 1991 -- 2019 Indonesian romantic drama film
Wikipedia - Dilan Ensemble -- Kurdish-Iranian music ensemble
Wikipedia - Dilani Abeywardana -- Sri Lankan actress
Wikipedia - Dilan Jayawardane -- Sri Lankan engineer
Wikipedia - Dilan M-CM-^Gicek Deniz -- Turkish actress and model
Wikipedia - Dilapidation -- A destructive event to a building
Wikipedia - Dilara Bozan -- Turkish karateka
Wikipedia - Dilara Buyukbayraktar -- Turkish actress
Wikipedia - Dilara Eltemur -- Turkish karateka
Wikipedia - Dilara Lokmanhekim -- Turkish judoka
Wikipedia - Dilaram Acharya -- Nepalese politician
Wikipedia - Dilaram Khanum -- 17th century Safavid princess and mother of Shah Safi
Wikipedia - Dilara Narin -- Turkish weightlifter
Wikipedia - Dilara Uralp -- Turkish windsurfer
Wikipedia - Dilara YurtdaM-EM-^_ -- Turkish artistic gymnast
Wikipedia - Dila Sangraula -- Nepali politician
Wikipedia - Dilatant -- Material in which viscosity increases with the rate of shear strain
Wikipedia - Dilator -- Surgical instrument or medical implement used to expand an opening or passage
Wikipedia - Dilatotarsa -- Genus of beetles
Wikipedia - Dilaver Bey -- Turkish politician
Wikipedia - Dilawar Shah -- Pakistani politician
Wikipedia - Dilawar Singh Babbar -- Assassin of Beant Singh
Wikipedia - Dillon Round -- Multilateral trade negotiation 1959-1962
Wikipedia - Dilophus strigilatus -- Species of fly
Wikipedia - Dima Bilan -- Russian actor and singer-songwriter
Wikipedia - Dina Eastwood -- American news anchor, philanthropist
Wikipedia - Dina Merrill -- American actress, socialite heiress, businesswoman and philanthropist
Wikipedia - Ding Dong -- A small chocolate cake similar in shape and size to a hockey puck
Wikipedia - Din-i Ilahi -- Syncretic religion propounded by Mughal emperor Akbar in 1582
Wikipedia - Dinty (film) -- 1920 film by Marshall Neilan
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