classes ::: Sanskrit,
children :::
branches ::: Anapanasati, conversation, Sat, Satchitananda, Sega Saturn, Tat Sat

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


object:Sat
language class:Sanskrit

see also :::

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



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


OBJECT INSTANCES [4] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Agenda_Vol_01
Being
the_Divine_Ananda
the_Divine_Will
SEE ALSO


AUTH
John_Donne

BOOKS
A_Brief_History_of_Everything
Agenda_Vol_02
Agenda_Vol_03
Agenda_Vol_04
Agenda_Vol_05
Agenda_Vol_06
Agenda_Vol_07
Agenda_Vol_08
Agenda_Vol_09
Agenda_Vol_10
Agenda_Vol_11
Agenda_Vol_12
Al-Fihrist
Anilbaran_Roy_Interviews_and_Conversations
Bhagavata_Purana
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Conversations_of_Socrates
Conversations_With_God__An_Uncommon_Dialogue
Education_in_the_New_Age
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Infinite_Library
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Kosmic_Consciousness
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Manual_of_Zen_Buddhism
Modern_Man_in_Search_of_a_Soul
Mother_or_The_Divine_Materialism
My_Burning_Heart
On_Education
On_Interpretation
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1955
Satipahna__The_Direct_Path_to_Realization
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Act_of_Creation
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Golden_Bough
The_Heart_of_Compassion__The_Thirty-seven_Verses_on_the_Practice_of_a_Bodhisattva
The_Heros_Journey
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interpretation_of_Dreams
The_Life_Divine
The_Lotus_Sutra
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Nectar_of_Manjushri's_Speech__A_Detailed_Commentary_on_Shantideva's_Way_of_the_Bodhisattva
The_Odyssey
The_Phenomenon_of_Man
The_Practice_of_Magical_Evocation
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Shorter_Science_and_Civilisation_in_China
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Way_of_the_Bodhisattva
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Vishnu_Purana
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Words_Of_The_Mother_I
Words_Of_The_Mother_III

IN CHAPTERS TITLE
01.12_-_Three_Degrees_of_Social_Organisation
04.01_-_The_March_of_Civilisation
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
06.01_-_The_End_of_a_Civilisation
06.14_-_The_Integral_Realisation
07.01_-_Realisation,_Past_and_Future
07.45_-_Specialisation
10.10_-_Education_is_Organisation
1.02.2.2_-_Self-Realisation
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.08_-_Civilisation_and_Barbarism
1.09_-_Civilisation_and_Culture
13.06_-_The_Passing_of_Satyavan
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
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
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
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-21_-_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
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-07-06_-_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
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-08-01_-_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
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-11-14_-_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
1958-04-16_-_The_superman_-_New_realisation
1.jwvg_-_After_Sensations
1.mb_-_long_conversations
1.ml_-_Realisation_of_Dreams_and_Mind
1.ms_-_Buddhas_Satori
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_A_Widow_Bird_Sate_Mourning_For_Her_Love
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_-_Satan_Broken_Loose
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.rt_-_Compensation
1.rwe_-_Compensation
1.wby_-_Under_Saturn
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
2.10_-_The_Realisation_of_the_Cosmic_Self
2.12_-_The_Realisation_of_Sachchidananda
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
4.03_-_CONVERSATION_WITH_THE_KINGS
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.2.01_-_Realisation_and_Transformation
4.2.5.01_-_Psychisation_and_Spiritualisation
4.4.6.01_-_Sensations_in_the_Inner_Centres
Conversations_with_Sri_Aurobindo
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation

IN CHAPTERS CLASSNAME
0_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-03-20
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-04-24
0_1956-05-02
0_1956-07-29
0_1956-08-10
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-11-22
0_1956-12-12
0_1956-12-26
0_1957-01-01
0_1957-01-18
0_1957-03-03
0_1957-04-09
0_1957-04-22
0_1957-07-03
0_1957-07-18
0_1957-09-27
0_1957-10-08
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-11-13
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-17
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-23
0_1958-07-25a
0_1958-07-25b
0_1958-08-07
0_1958-08-08
0_1958-08-09
0_1958-08-12
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-09-19
0_1958-10-01
0_1958-10-04
0_1958-10-06
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-14
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-11-30
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-13
0_1959-04-21
0_1959-04-23
0_1959-04-24
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-11
0_1959-06-13a
0_1959-06-13b
0_1959-06-17
0_1959-06-25
0_1959-07-09
0_1959-07-10
0_1959-07-14
0_1959-08-11
0_1959-08-15
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-01-31
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-04-14
0_1960-04-20
0_1960-04-24
0_1960-04-26
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-03
0_1960-06-04
0_1960-06-07
0_1960-06-11
0_1960-06-Undated
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_1960-07-15
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
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_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-16
0_1960-08-20
0_1960-08-27
0_1960-09-02
0_1960-09-20
0_1960-09-24
0_1960-10-02a
0_1960-10-02b
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-02
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1960-12-25
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-05
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-02
0_1961-05-12
0_1961-05-19
0_1961-05-23
0_1961-05-30
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-26
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-10
0_1961-09-16
0_1961-09-23
0_1961-09-28
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-11-16a
0_1961-11-16b
0_1961-11-23
0_1961-12-16
0_1961-12-18
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-09
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-04-03
0_1962-04-13
0_1962-04-20
0_1962-04-28
0_1962-05-08
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-25
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-15
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-03
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-20
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-02
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-04-20
0_1963-04-22
0_1963-04-25
0_1963-04-29
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-05-25
0_1963-05-29
0_1963-06-03
0_1963-06-08
0_1963-06-12
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26a
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-13a
0_1963-08-13b
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-21
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-10-30
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-18
0_1963-12-21
0_1963-12-25
0_1963-12-29
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-15
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-01-28
0_1964-01-29
0_1964-01-31
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-14
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
0_1964-03-29
0_1964-03-31
0_1964-04-04
0_1964-04-08
0_1964-04-14
0_1964-04-19
0_1964-04-23
0_1964-04-25
0_1964-04-29
0_1964-05-02
0_1964-05-14
0_1964-05-15
0_1964-05-17
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-06-27
0_1964-06-28
0_1964-07-04
0_1964-07-13
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-07-31
0_1964-08-05
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-15
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-02
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1964-12-10
0_1964-12-23
0_1965-01-06
0_1965-01-09
0_1965-01-12
0_1965-01-16
0_1965-01-24
0_1965-01-31
0_1965-02-04
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-03
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-07
0_1965-04-10
0_1965-04-17
0_1965-04-21
0_1965-04-23
0_1965-04-28
0_1965-04-30
0_1965-05-05
0_1965-05-08
0_1965-05-11
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-12
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-15
0_1965-08-18
0_1965-08-21
0_1965-08-25
0_1965-08-28
0_1965-08-31
0_1965-09-04
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-15b
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-10-27
0_1965-10-30
0_1965-11-03
0_1965-11-06
0_1965-11-10
0_1965-11-13
0_1965-11-15
0_1965-11-20
0_1965-11-23
0_1965-11-27
0_1965-11-30
0_1965-12-01
0_1965-12-04
0_1965-12-07
0_1965-12-10
0_1965-12-15
0_1965-12-18
0_1965-12-22
0_1965-12-25
0_1965-12-28
0_1965-12-30
0_1965-12-31
0_1966-01-08
0_1966-01-14
0_1966-01-19
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-16
0_1966-02-19
0_1966-02-23
0_1966-02-26
0_1966-03-02
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-03-30
0_1966-04-06
0_1966-04-09
0_1966-04-13
0_1966-04-16
0_1966-04-20
0_1966-04-23
0_1966-04-24
0_1966-04-27
0_1966-04-30
0_1966-05-07
0_1966-05-14
0_1966-05-18
0_1966-05-22
0_1966-05-25
0_1966-05-28
0_1966-06-02
0_1966-06-04
0_1966-06-08
0_1966-06-11
0_1966-06-15
0_1966-06-18
0_1966-06-25
0_1966-06-29
0_1966-07-06
0_1966-07-09
0_1966-07-23
0_1966-07-27
0_1966-07-30
0_1966-08-03
0_1966-08-06
0_1966-08-10
0_1966-08-13
0_1966-08-15
0_1966-08-17
0_1966-08-19
0_1966-08-24
0_1966-08-27
0_1966-08-31
0_1966-09-03
0_1966-09-07
0_1966-09-14
0_1966-09-17
0_1966-09-21
0_1966-09-24
0_1966-09-28
0_1966-09-30
0_1966-10-05
0_1966-10-08
0_1966-10-12
0_1966-10-15
0_1966-10-19
0_1966-10-22
0_1966-10-26
0_1966-10-29
0_1966-11-03
0_1966-11-09
0_1966-11-12
0_1966-11-15
0_1966-11-19
0_1966-11-23
0_1966-11-26
0_1966-11-30
0_1966-12-07
0_1966-12-14
0_1966-12-17
0_1966-12-20
0_1966-12-21
0_1966-12-24
0_1966-12-28
0_1966-12-31
0_1967-01-04
0_1967-01-09
0_1967-01-11
0_1967-01-14
0_1967-01-18
0_1967-01-21
0_1967-01-25
0_1967-01-28
0_1967-01-31
0_1967-02-04
0_1967-02-08
0_1967-02-11
0_1967-02-15
0_1967-02-18
0_1967-02-21
0_1967-02-22
0_1967-02-25
0_1967-03-02
0_1967-03-04
0_1967-03-07
0_1967-03-11
0_1967-03-15
0_1967-03-22
0_1967-03-25
0_1967-03-29
0_1967-04-03
0_1967-04-05
0_1967-04-12
0_1967-04-13
0_1967-04-15
0_1967-04-19
0_1967-04-22
0_1967-04-24
0_1967-04-27
0_1967-04-29
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-05-13
0_1967-05-17
0_1967-05-20
0_1967-05-24
0_1967-05-26
0_1967-05-27
0_1967-05-30
0_1967-06-03
0_1967-06-07
0_1967-06-14
0_1967-06-17
0_1967-06-21
0_1967-06-24
0_1967-06-28
0_1967-06-30
0_1967-07-05
0_1967-07-08
0_1967-07-12
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-05
0_1967-08-12
0_1967-08-15
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-03
0_1967-09-06
0_1967-09-09
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-23
0_1967-09-30
0_1967-10-04
0_1967-10-05
0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-10-19
0_1967-10-21
0_1967-10-25
0_1967-10-28
0_1967-10-30
0_1967-11-04
0_1967-11-08
0_1967-11-10
0_1967-11-15
0_1967-11-18
0_1967-11-22
0_1967-11-25
0_1967-11-29
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-02
0_1967-12-06
0_1967-12-08
0_1967-12-13
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-01
0_1968-01-03
0_1968-01-06
0_1968-01-10
0_1968-01-12
0_1968-01-17
0_1968-01-20
0_1968-01-24
0_1968-01-27
0_1968-01-31
0_1968-02-03
0_1968-02-07
0_1968-02-10
0_1968-02-14
0_1968-02-17
0_1968-02-20
0_1968-02-28
0_1968-03-02
0_1968-03-09
0_1968-03-13
0_1968-03-16
0_1968-03-20
0_1968-03-23
0_1968-03-27
0_1968-03-30
0_1968-04-03
0_1968-04-06
0_1968-04-10
0_1968-04-13
0_1968-04-17
0_1968-04-20
0_1968-04-23
0_1968-04-24
0_1968-04-27
0_1968-05-02
0_1968-05-04
0_1968-05-08
0_1968-05-11
0_1968-05-15
0_1968-05-18
0_1968-05-22
0_1968-05-25
0_1968-05-29
0_1968-06-03
0_1968-06-05
0_1968-06-08
0_1968-06-12
0_1968-06-15
0_1968-06-18
0_1968-06-22
0_1968-06-26
0_1968-06-29
0_1968-07-03
0_1968-07-06
0_1968-07-10
0_1968-07-13
0_1968-07-17
0_1968-07-20
0_1968-07-24
0_1968-07-27
0_1968-07-31
0_1968-08-03
0_1968-08-07
0_1968-08-10
0_1968-08-22
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-14
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-10-05
0_1968-10-09
0_1968-10-11
0_1968-10-16
0_1968-10-19
0_1968-10-23
0_1968-10-26
0_1968-10-30
0_1968-11-02
0_1968-11-06
0_1968-11-09
0_1968-11-13
0_1968-11-16
0_1968-11-20
0_1968-11-23
0_1968-11-27
0_1968-11-30
0_1968-12-04
0_1968-12-11
0_1968-12-14
0_1968-12-18
0_1968-12-21
0_1968-12-25
0_1968-12-28
0_1969-01-01
0_1969-01-04
0_1969-01-08
0_1969-01-15
0_1969-01-18
0_1969-01-22
0_1969-01-25
0_1969-01-29
0_1969-02-01
0_1969-02-05
0_1969-02-08
0_1969-02-12
0_1969-02-15
0_1969-02-19
0_1969-02-22
0_1969-02-26
0_1969-03-01
0_1969-03-08
0_1969-03-12
0_1969-03-15
0_1969-03-19
0_1969-03-22
0_1969-03-26
0_1969-03-29
0_1969-04-02
0_1969-04-05
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-04-19
0_1969-04-23
0_1969-04-26
0_1969-04-30
0_1969-05-03
0_1969-05-07
0_1969-05-10
0_1969-05-14
0_1969-05-17
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-11
0_1969-06-25
0_1969-06-28
0_1969-07-02
0_1969-07-05
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-08-20
0_1969-08-23
0_1969-08-27
0_1969-08-30
0_1969-09-03
0_1969-09-06
0_1969-09-10
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-09-27
0_1969-10-01
0_1969-10-08
0_1969-10-11
0_1969-10-12
0_1969-10-15
0_1969-10-18
0_1969-10-22
0_1969-10-25
0_1969-10-29
0_1969-11-01
0_1969-11-05
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-26
0_1969-11-29
0_1969-12-03
0_1969-12-06
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-24
0_1969-12-27
0_1969-12-31
0_1970-01-01
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-14
0_1970-01-17
0_1970-01-21
0_1970-01-28
0_1970-01-31
0_1970-02-04
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-02-25
0_1970-02-28
0_1970-03-04
0_1970-03-07
0_1970-03-13
0_1970-03-14
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-08
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-06
0_1970-05-09
0_1970-05-13
0_1970-05-16
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-06
0_1970-06-10
0_1970-06-13
0_1970-06-17
0_1970-06-20
0_1970-06-27
0_1970-07-01
0_1970-07-04
0_1970-07-08
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-08-05
0_1970-08-12
0_1970-08-22
0_1970-09-02
0_1970-09-05
0_1970-09-06
0_1970-09-09
0_1970-09-12
0_1970-09-16
0_1970-09-19
0_1970-09-23
0_1970-09-26
0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-17
0_1970-10-21
0_1970-10-24
0_1970-10-28
0_1970-10-31
0_1970-11-04
0_1970-11-05
0_1970-11-07
0_1970-11-11
0_1970-11-14
0_1970-11-18
0_1970-11-21
0_1970-11-25
0_1970-11-28
0_1970-12-02
0_1970-12-03
0_1971-01-01
0_1971-01-11
0_1971-01-16
0_1971-01-17
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-03
0_1971-02-06
0_1971-02-10
0_1971-02-13
0_1971-02-17
0_1971-02-20
0_1971-02-21
0_1971-02-24
0_1971-02-25
0_1971-02-27
0_1971-03-01
0_1971-03-02
0_1971-03-03
0_1971-03-04
0_1971-03-05
0_1971-03-06
0_1971-03-10
0_1971-03-13
0_1971-03-17
0_1971-03-24
0_1971-03-27
0_1971-03-31
0_1971-04-01
0_1971-04-03
0_1971-04-07
0_1971-04-10
0_1971-04-11
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-04-29
0_1971-04-Undated
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-05-19
0_1971-05-22
0_1971-05-25
0_1971-05-26
0_1971-05-27
0_1971-05-29
0_1971-05-30
0_1971-06-02
0_1971-06-03
0_1971-06-05
0_1971-06-09
0_1971-06-12
0_1971-06-16
0_1971-06-23
0_1971-06-26
0_1971-06-30
0_1971-07-03
0_1971-07-10
0_1971-07-14
0_1971-07-17
0_1971-07-21
0_1971-07-24
0_1971-07-28
0_1971-07-31
0_1971-08-04
0_1971-08-07
0_1971-08-11
0_1971-08-14
0_1971-08-18
0_1971-08-21
0_1971-08-25
0_1971-08-28
0_1971-08-Undated
0_1971-09-01
0_1971-09-04
0_1971-09-08
0_1971-09-11
0_1971-09-14
0_1971-09-15
0_1971-09-18
0_1971-09-22
0_1971-09-29
0_1971-10-02
0_1971-10-06
0_1971-10-09
0_1971-10-13
0_1971-10-16
0_1971-10-20
0_1971-10-23
0_1971-10-27
0_1971-10-30
0_1971-11-10
0_1971-11-13
0_1971-11-17
0_1971-11-20
0_1971-11-24
0_1971-11-27
0_1971-12-01
0_1971-12-04
0_1971-12-08
0_1971-12-11
0_1971-12-13
0_1971-12-15
0_1971-12-18
0_1971-12-22
0_1971-12-25
0_1971-12-27
0_1971-12-29a
0_1971-12-29b
0_1972-01-01
0_1972-01-02
0_1972-01-05
0_1972-01-08
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-01-22
0_1972-01-26
0_1972-01-29
0_1972-01-30
0_1972-02-01
0_1972-02-02
0_1972-02-05
0_1972-02-07
0_1972-02-08
0_1972-02-09
0_1972-02-10
0_1972-02-11
0_1972-02-12
0_1972-02-16
0_1972-02-19
0_1972-02-22
0_1972-02-23
0_1972-02-26
0_1972-03-01
0_1972-03-04
0_1972-03-08
0_1972-03-10
0_1972-03-11
0_1972-03-15
0_1972-03-17
0_1972-03-18
0_1972-03-19
0_1972-03-22
0_1972-03-24
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-03-30
0_1972-04-02a
0_1972-04-02b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-06
0_1972-04-08
0_1972-04-12
0_1972-04-13
0_1972-04-15
0_1972-04-19
0_1972-04-22
0_1972-04-26
0_1972-04-29
0_1972-05-04
0_1972-05-06
0_1972-05-07
0_1972-05-13
0_1972-05-17
0_1972-05-19
0_1972-05-20
0_1972-05-24
0_1972-05-26
0_1972-05-27
0_1972-05-29
0_1972-05-31
0_1972-06-03
0_1972-06-04
0_1972-06-07
0_1972-06-10
0_1972-06-14
0_1972-06-17
0_1972-06-18
0_1972-06-21
0_1972-06-23
0_1972-06-24
0_1972-06-28
0_1972-07-01
0_1972-07-05
0_1972-07-08
0_1972-07-12
0_1972-07-15
0_1972-07-19
0_1972-07-22
0_1972-07-26
0_1972-07-29
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-16
0_1972-08-19
0_1972-08-26
0_1972-08-30
0_1972-09-06
0_1972-09-09
0_1972-09-13
0_1972-09-16
0_1972-09-20
0_1972-09-30
0_1972-10-07
0_1972-10-11
0_1972-10-14
0_1972-10-18
0_1972-10-21
0_1972-10-25
0_1972-10-28
0_1972-10-30
0_1972-11-02
0_1972-11-04
0_1972-11-08
0_1972-11-11
0_1972-11-15
0_1972-11-18
0_1972-11-22
0_1972-11-25
0_1972-11-26
0_1972-12-02
0_1972-12-06
0_1972-12-09
0_1972-12-10
0_1972-12-13
0_1972-12-16
0_1972-12-20
0_1972-12-23
0_1972-12-26
0_1972-12-27
0_1972-12-30
0_1973-01-01
0_1973-01-03
0_1973-01-10
0_1973-01-13
0_1973-01-17
0_1973-01-20
0_1973-01-24
0_1973-01-31
0_1973-02-03
0_1973-02-07
0_1973-02-08
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-02-21
0_1973-02-28
0_1973-03-03
0_1973-03-07
0_1973-03-10
0_1973-03-14
0_1973-03-17
0_1973-03-19
0_1973-03-21
0_1973-03-24
0_1973-03-26
0_1973-03-28
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-08
0_1973-04-10
0_1973-04-11
0_1973-04-14
0_1973-04-18
0_1973-04-25
0_1973-04-29
0_1973-04-30
0_1973-05-05
0_1973-05-09
0_1973-05-14
0_1973-05-15
1.00d_-_Introduction
1.00_-_INTRODUCTION
1.00_-_PREFACE
1.01_-_An_Accomplished_Westerner
1.01_-_The_Mental_Fortress
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.03_-_The_End_of_the_Intellect
1.03_-_The_Sunlit_Path
1.04_-_The_Fork_in_the_Road
1.04_-_The_Silent_Mind
1.05_-_Consciousness
1.05_-_The_New_Consciousness
1.06_-_Quieting_the_Vital
1.06_-_The_Breaking_of_the_Limits
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Psychic_Center
1.08_-_Independence_from_the_Physical
1.08_-_The_Change_of_Vision
1.09_-_Sleep_and_Death
1.09_-_The_Greater_Self
1.10_-_Harmony
1.10_-_The_Revolutionary_Yogi
1.11_-_Oneness
1.11_-_The_Change_of_Power
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.13_-_And_Then?
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_The_Secret
1.14_-_The_Victory_Over_Death
1.15_-_The_Supramental_Consciousness
1.15_-_The_Transformed_Being
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Season_of_Truth
1.17_-_The_Transformation
The_Great_Sense

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
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
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
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_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-03-20
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-04-24
0_1956-05-02
0_1956-07-29
0_1956-08-10
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-11-22
0_1956-12-12
0_1956-12-26
0_1957-01-01
0_1957-01-18
0_1957-03-03
0_1957-04-09
0_1957-04-22
0_1957-07-03
0_1957-07-18
0_1957-09-27
0_1957-10-08
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-11-13
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-17
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-23
0_1958-07-25a
0_1958-07-25b
0_1958-08-07
0_1958-08-08
0_1958-08-09
0_1958-08-12
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-09-19
0_1958-10-01
0_1958-10-04
0_1958-10-06
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-14
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-11-30
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-13
0_1959-04-21
0_1959-04-23
0_1959-04-24
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-11
0_1959-06-13a
0_1959-06-13b
0_1959-06-17
0_1959-06-25
0_1959-07-09
0_1959-07-10
0_1959-07-14
0_1959-08-11
0_1959-08-15
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-01-31
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-04-14
0_1960-04-20
0_1960-04-24
0_1960-04-26
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-03
0_1960-06-04
0_1960-06-07
0_1960-06-11
0_1960-06-Undated
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_1960-07-15
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
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_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-16
0_1960-08-20
0_1960-08-27
0_1960-09-02
0_1960-09-20
0_1960-09-24
0_1960-10-02a
0_1960-10-02b
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-02
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1960-12-25
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-05
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-02
0_1961-05-12
0_1961-05-19
0_1961-05-23
0_1961-05-30
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-26
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-10
0_1961-09-16
0_1961-09-23
0_1961-09-28
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-11-16a
0_1961-11-16b
0_1961-11-23
0_1961-12-16
0_1961-12-18
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-09
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-04-03
0_1962-04-13
0_1962-04-20
0_1962-04-28
0_1962-05-08
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-25
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-15
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-03
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-20
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-02
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-04-20
0_1963-04-22
0_1963-04-25
0_1963-04-29
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-05-25
0_1963-05-29
0_1963-06-03
0_1963-06-08
0_1963-06-12
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26a
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-13a
0_1963-08-13b
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-21
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-10-30
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-18
0_1963-12-21
0_1963-12-25
0_1963-12-29
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-15
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-01-28
0_1964-01-29
0_1964-01-31
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-14
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
0_1964-03-29
0_1964-03-31
0_1964-04-04
0_1964-04-08
0_1964-04-14
0_1964-04-19
0_1964-04-23
0_1964-04-25
0_1964-04-29
0_1964-05-02
0_1964-05-14
0_1964-05-15
0_1964-05-17
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-06-27
0_1964-06-28
0_1964-07-04
0_1964-07-13
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-07-31
0_1964-08-05
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-15
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-02
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1964-12-10
0_1964-12-23
0_1965-01-06
0_1965-01-09
0_1965-01-12
0_1965-01-16
0_1965-01-24
0_1965-01-31
0_1965-02-04
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-03
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-07
0_1965-04-10
0_1965-04-17
0_1965-04-21
0_1965-04-23
0_1965-04-28
0_1965-04-30
0_1965-05-05
0_1965-05-08
0_1965-05-11
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-12
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-15
0_1965-08-18
0_1965-08-21
0_1965-08-25
0_1965-08-28
0_1965-08-31
0_1965-09-04
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-15b
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-10-27
0_1965-10-30
0_1965-11-03
0_1965-11-06
0_1965-11-10
0_1965-11-13
0_1965-11-15
0_1965-11-20
0_1965-11-23
0_1965-11-27
0_1965-11-30
0_1965-12-01
0_1965-12-04
0_1965-12-07
0_1965-12-10
0_1965-12-15
0_1965-12-18
0_1965-12-22
0_1965-12-25
0_1965-12-28
0_1965-12-30
0_1965-12-31
0_1966-01-08
0_1966-01-14
0_1966-01-19
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-16
0_1966-02-19
0_1966-02-23
0_1966-02-26
0_1966-03-02
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-03-30
0_1966-04-06
0_1966-04-09
0_1966-04-13
0_1966-04-16
0_1966-04-20
0_1966-04-23
0_1966-04-24
0_1966-04-27
0_1966-04-30
0_1966-05-07
0_1966-05-14
0_1966-05-18
0_1966-05-22
0_1966-05-25
0_1966-05-28
0_1966-06-02
0_1966-06-04
0_1966-06-08
0_1966-06-11
0_1966-06-15
0_1966-06-18
0_1966-06-25
0_1966-06-29
0_1966-07-06
0_1966-07-09
0_1966-07-23
0_1966-07-27
0_1966-07-30
0_1966-08-03
0_1966-08-06
0_1966-08-10
0_1966-08-13
0_1966-08-15
0_1966-08-17
0_1966-08-19
0_1966-08-24
0_1966-08-27
0_1966-08-31
0_1966-09-03
0_1966-09-07
0_1966-09-14
0_1966-09-17
0_1966-09-21
0_1966-09-24
0_1966-09-28
0_1966-09-30
0_1966-10-05
0_1966-10-08
0_1966-10-12
0_1966-10-15
0_1966-10-19
0_1966-10-22
0_1966-10-26
0_1966-10-29
0_1966-11-03
0_1966-11-09
0_1966-11-12
0_1966-11-15
0_1966-11-19
0_1966-11-23
0_1966-11-26
0_1966-11-30
0_1966-12-07
0_1966-12-14
0_1966-12-17
0_1966-12-20
0_1966-12-21
0_1966-12-24
0_1966-12-28
0_1966-12-31
0_1967-01-04
0_1967-01-09
0_1967-01-11
0_1967-01-14
0_1967-01-18
0_1967-01-21
0_1967-01-25
0_1967-01-28
0_1967-01-31
0_1967-02-04
0_1967-02-08
0_1967-02-11
0_1967-02-15
0_1967-02-18
0_1967-02-21
0_1967-02-22
0_1967-02-25
0_1967-03-02
0_1967-03-04
0_1967-03-07
0_1967-03-11
0_1967-03-15
0_1967-03-22
0_1967-03-25
0_1967-03-29
0_1967-04-03
0_1967-04-05
0_1967-04-12
0_1967-04-13
0_1967-04-15
0_1967-04-19
0_1967-04-22
0_1967-04-24
0_1967-04-27
0_1967-04-29
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-05-13
0_1967-05-17
0_1967-05-20
0_1967-05-24
0_1967-05-26
0_1967-05-27
0_1967-05-30
0_1967-06-03
0_1967-06-07
0_1967-06-14
0_1967-06-17
0_1967-06-21
0_1967-06-24
0_1967-06-28
0_1967-06-30
0_1967-07-05
0_1967-07-08
0_1967-07-12
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-05
0_1967-08-12
0_1967-08-15
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-03
0_1967-09-06
0_1967-09-09
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-23
0_1967-09-30
0_1967-10-04
0_1967-10-05
0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-10-19
0_1967-10-21
0_1967-10-25
0_1967-10-28
0_1967-10-30
0_1967-11-04
0_1967-11-08
0_1967-11-10
0_1967-11-15
0_1967-11-18
0_1967-11-22
0_1967-11-25
0_1967-11-29
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-02
0_1967-12-06
0_1967-12-08
0_1967-12-13
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-01
0_1968-01-03
0_1968-01-06
0_1968-01-10
0_1968-01-12
0_1968-01-17
0_1968-01-20
0_1968-01-24
0_1968-01-27
0_1968-01-31
0_1968-02-03
0_1968-02-07
0_1968-02-10
0_1968-02-14
0_1968-02-17
0_1968-02-20
0_1968-02-28
0_1968-03-02
0_1968-03-09
0_1968-03-13
0_1968-03-16
0_1968-03-20
0_1968-03-23
0_1968-03-27
0_1968-03-30
0_1968-04-03
0_1968-04-06
0_1968-04-10
0_1968-04-13
0_1968-04-17
0_1968-04-20
0_1968-04-23
0_1968-04-24
0_1968-04-27
0_1968-05-02
0_1968-05-04
0_1968-05-08
0_1968-05-11
0_1968-05-15
0_1968-05-18
0_1968-05-22
0_1968-05-25
0_1968-05-29
0_1968-06-03
0_1968-06-05
0_1968-06-08
0_1968-06-12
0_1968-06-15
0_1968-06-18
0_1968-06-22
0_1968-06-26
0_1968-06-29
0_1968-07-03
0_1968-07-06
0_1968-07-10
0_1968-07-13
0_1968-07-17
0_1968-07-20
0_1968-07-24
0_1968-07-27
0_1968-07-31
0_1968-08-03
0_1968-08-07
0_1968-08-10
0_1968-08-22
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-14
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-10-05
0_1968-10-09
0_1968-10-11
0_1968-10-16
0_1968-10-19
0_1968-10-23
0_1968-10-26
0_1968-10-30
0_1968-11-02
0_1968-11-06
0_1968-11-09
0_1968-11-13
0_1968-11-16
0_1968-11-20
0_1968-11-23
0_1968-11-27
0_1968-11-30
0_1968-12-04
0_1968-12-11
0_1968-12-14
0_1968-12-18
0_1968-12-21
0_1968-12-25
0_1968-12-28
0_1969-01-01
0_1969-01-04
0_1969-01-08
0_1969-01-15
0_1969-01-18
0_1969-01-22
0_1969-01-25
0_1969-01-29
0_1969-02-01
0_1969-02-05
0_1969-02-08
0_1969-02-12
0_1969-02-15
0_1969-02-19
0_1969-02-22
0_1969-02-26
0_1969-03-01
0_1969-03-08
0_1969-03-12
0_1969-03-15
0_1969-03-19
0_1969-03-22
0_1969-03-26
0_1969-03-29
0_1969-04-02
0_1969-04-05
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-04-19
0_1969-04-23
0_1969-04-26
0_1969-04-30
0_1969-05-03
0_1969-05-07
0_1969-05-10
0_1969-05-14
0_1969-05-17
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-11
0_1969-06-25
0_1969-06-28
0_1969-07-02
0_1969-07-05
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-08-20
0_1969-08-23
0_1969-08-27
0_1969-08-30
0_1969-09-03
0_1969-09-06
0_1969-09-10
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-09-27
0_1969-10-01
0_1969-10-08
0_1969-10-11
0_1969-10-12
0_1969-10-15
0_1969-10-18
0_1969-10-22
0_1969-10-25
0_1969-10-29
0_1969-11-01
0_1969-11-05
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-26
0_1969-11-29
0_1969-12-03
0_1969-12-06
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-24
0_1969-12-27
0_1969-12-31
0_1970-01-01
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-14
0_1970-01-17
0_1970-01-21
0_1970-01-28
0_1970-01-31
0_1970-02-04
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-02-25
0_1970-02-28
0_1970-03-04
0_1970-03-07
0_1970-03-13
0_1970-03-14
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-08
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-06
0_1970-05-09
0_1970-05-13
0_1970-05-16
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-06
0_1970-06-10
0_1970-06-13
0_1970-06-17
0_1970-06-20
0_1970-06-27
0_1970-07-01
0_1970-07-04
0_1970-07-08
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-08-05
0_1970-08-12
0_1970-08-22
0_1970-09-02
0_1970-09-05
0_1970-09-06
0_1970-09-09
0_1970-09-12
0_1970-09-16
0_1970-09-19
0_1970-09-23
0_1970-09-26
0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-17
0_1970-10-21
0_1970-10-24
0_1970-10-28
0_1970-10-31
0_1970-11-04
0_1970-11-05
0_1970-11-07
0_1970-11-11
0_1970-11-14
0_1970-11-18
0_1970-11-21
0_1970-11-25
0_1970-11-28
0_1970-12-02
0_1970-12-03
0_1971-01-01
0_1971-01-11
0_1971-01-16
0_1971-01-17
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-03
0_1971-02-06
0_1971-02-10
0_1971-02-13
0_1971-02-17
0_1971-02-20
0_1971-02-21
0_1971-02-24
0_1971-02-25
0_1971-02-27
0_1971-03-01
0_1971-03-02
0_1971-03-03
0_1971-03-04
0_1971-03-05
0_1971-03-06
0_1971-03-10
0_1971-03-13
0_1971-03-17
0_1971-03-24
0_1971-03-27
0_1971-03-31
0_1971-04-01
0_1971-04-03
0_1971-04-07
0_1971-04-10
0_1971-04-11
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-04-29
0_1971-04-Undated
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-05-19
0_1971-05-22
0_1971-05-25
0_1971-05-26
0_1971-05-27
0_1971-05-29
0_1971-05-30
0_1971-06-02
0_1971-06-03
0_1971-06-05
0_1971-06-09
0_1971-06-12
0_1971-06-16
0_1971-06-23
0_1971-06-26
0_1971-06-30
0_1971-07-03
0_1971-07-10
0_1971-07-14
0_1971-07-17
0_1971-07-21
0_1971-07-24
0_1971-07-28
0_1971-07-31
0_1971-08-04
0_1971-08-07
0_1971-08-11
0_1971-08-14
0_1971-08-18
0_1971-08-21
0_1971-08-25
0_1971-08-28
0_1971-08-Undated
0_1971-09-01
0_1971-09-04
0_1971-09-08
0_1971-09-11
0_1971-09-14
0_1971-09-15
0_1971-09-18
0_1971-09-22
0_1971-09-29
0_1971-10-02
0_1971-10-06
0_1971-10-09
0_1971-10-13
0_1971-10-16
0_1971-10-20
0_1971-10-23
0_1971-10-27
0_1971-10-30
0_1971-11-10
0_1971-11-13
0_1971-11-17
0_1971-11-20
0_1971-11-24
0_1971-11-27
0_1971-12-01
0_1971-12-04
0_1971-12-08
0_1971-12-11
0_1971-12-13
0_1971-12-15
0_1971-12-18
0_1971-12-22
0_1971-12-25
0_1971-12-27
0_1971-12-29a
0_1971-12-29b
0_1972-01-01
0_1972-01-02
0_1972-01-05
0_1972-01-08
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-01-22
0_1972-01-26
0_1972-01-29
0_1972-01-30
0_1972-02-01
0_1972-02-02
0_1972-02-05
0_1972-02-07
0_1972-02-08
0_1972-02-09
0_1972-02-10
0_1972-02-11
0_1972-02-12
0_1972-02-16
0_1972-02-19
0_1972-02-22
0_1972-02-23
0_1972-02-26
0_1972-03-01
0_1972-03-04
0_1972-03-08
0_1972-03-10
0_1972-03-11
0_1972-03-15
0_1972-03-17
0_1972-03-18
0_1972-03-19
0_1972-03-22
0_1972-03-24
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-03-30
0_1972-04-02a
0_1972-04-02b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-06
0_1972-04-08
0_1972-04-12
0_1972-04-13
0_1972-04-15
0_1972-04-19
0_1972-04-22
0_1972-04-26
0_1972-04-29
0_1972-05-04
0_1972-05-06
0_1972-05-07
0_1972-05-13
0_1972-05-17
0_1972-05-19
0_1972-05-20
0_1972-05-24
0_1972-05-26
0_1972-05-27
0_1972-05-29
0_1972-05-31
0_1972-06-03
0_1972-06-04
0_1972-06-07
0_1972-06-10
0_1972-06-14
0_1972-06-17
0_1972-06-18
0_1972-06-21
0_1972-06-23
0_1972-06-24
0_1972-06-28
0_1972-07-01
0_1972-07-05
0_1972-07-08
0_1972-07-12
0_1972-07-15
0_1972-07-19
0_1972-07-22
0_1972-07-26
0_1972-07-29
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-16
0_1972-08-19
0_1972-08-26
0_1972-08-30
0_1972-09-06
0_1972-09-09
0_1972-09-13
0_1972-09-16
0_1972-09-20
0_1972-09-30
0_1972-10-07
0_1972-10-11
0_1972-10-14
0_1972-10-18
0_1972-10-21
0_1972-10-25
0_1972-10-28
0_1972-10-30
0_1972-11-02
0_1972-11-04
0_1972-11-08
0_1972-11-11
0_1972-11-15
0_1972-11-18
0_1972-11-22
0_1972-11-25
0_1972-11-26
0_1972-12-02
0_1972-12-06
0_1972-12-09
0_1972-12-10
0_1972-12-13
0_1972-12-16
0_1972-12-20
0_1972-12-23
0_1972-12-26
0_1972-12-27
0_1972-12-30
0_1973-01-01
0_1973-01-03
0_1973-01-10
0_1973-01-13
0_1973-01-17
0_1973-01-20
0_1973-01-24
0_1973-01-31
0_1973-02-03
0_1973-02-07
0_1973-02-08
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-02-21
0_1973-02-28
0_1973-03-03
0_1973-03-07
0_1973-03-10
0_1973-03-14
0_1973-03-17
0_1973-03-19
0_1973-03-21
0_1973-03-24
0_1973-03-26
0_1973-03-28
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-08
0_1973-04-10
0_1973-04-11
0_1973-04-14
0_1973-04-18
0_1973-04-25
0_1973-04-29
0_1973-04-30
0_1973-05-05
0_1973-05-09
0_1973-05-14
0_1973-05-15
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.09_-_Buddhism_and_Hinduism
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Human_Destiny
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.17_-_The_Souls_Odyssey
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.07_-_Matter_Aspires
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
04.25_-_To_the_Heights-XXV
04.40_-_To_the_Heights-XL
05.01_-_Man_and_the_Gods
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.30_-_Theres_a_Divinity
05.32_-_Yoga_as_Pragmatic_Power
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.17_-_Directed_Change
06.19_-_Mental_Silence
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.29_-_Towards_Redemption
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.12_-_This_Ugliness_in_the_World
07.17_-_Why_Do_We_Forget_Things?
07.19_-_Bad_Thought-Formation
07.21_-_On_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.35_-_The_Force_of_Body-Consciousness
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
07.42_-_The_Nature_and_Destiny_of_Art
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.11_-_The_Work_Here
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.16_-_Perfection_and_Progress
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.29_-_Meditation_and_Wakefulness
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.34_-_To_Melt_into_the_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.16_-_Goal_of_Evolution
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
10.09_-_Education_as_the_Growth_of_Consciousness
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
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_way_of_what_is_to_come
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.16_-_The_Relative_Best
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_-_BOOK_THE_FIRST
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
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_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
1.01_-_The_Divine_and_The_Universe
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Mental_Fortress
1.01_-_THE_OPPOSITES
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_True_Aim_of_Life
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
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02.9_-_Conclusion_and_Summary
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karmayoga
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_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_the_Knowledge_of_God.
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
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_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
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_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
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
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
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_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
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_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
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_-_Homage_to_the_Twenty-one_Taras
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
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_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
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_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Dharana
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
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_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_The_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_Thought
1.06_-_Origin_of_the_four_castes
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
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_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
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_Prophecies_of_Nostradamus
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
1.089_-_The_Levels_of_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_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
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_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
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_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
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_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_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_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Greater_Self
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.09_-_WHO_STOLE_THE_TARTS?
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
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_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
1.1.1.02_-_Creation_by_the_Word
1.1.1.08_-_Self-criticism
11.11_-_The_Ideal_Centre
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
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
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Supermind_and_the_Yoga_of_Works
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_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_PRAYER
1.16_-_Religion
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_DONJON
1.18_-_Evocation
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
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
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
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_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
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_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_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_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.3.1.02_-_The_Object_of_Our_Yoga
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.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
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
1.3.5.02_-_Man_and_the_Supermind
1.3.5.04_-_The_Evolution_of_Consciousness
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
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
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_The_Nature_of_Osiris
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
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
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
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_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
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
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.69_-_Farewell_to_Nemi
1.70_-_Morality_1
1.71_-_Morality_2
1.72_-_Education
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
18.01_-_Padavali
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.04_-_The_Flowers
19.06_-_The_Wise
1912_11_02p
1912_11_26p
1912_11_28p
1912_12_07p
1913_02_08p
1913_06_15p
1913_08_02p
1913_08_16p
1913_08_17p
1913_11_22p
1913_11_29p
1913_12_13p
1913_12_16p
1914_01_03p
1914_01_06p
1914_01_09p
1914_01_10p
1914_01_24p
1914_01_31p
1914_02_01p
1914_02_07p
1914_02_09p
1914_02_11p
1914_02_12p
1914_02_13p
1914_02_14p
1914_02_15p
1914_02_19p
1914_02_21p
1914_03_06p
1914_03_07p
1914_03_14p
1914_03_18p
1914_03_20p
1914_03_21p
1914_03_23p
1914_03_24p
1914_03_28p
1914_04_04p
1914_04_07p
1914_04_10p
1914_04_17p
1914_04_18p
1914_04_19p
1914_05_02p
1914_05_09p
1914_05_15p
1914_05_16p
1914_05_19p
1914_05_22p
1914_05_23p
1914_06_03p
1914_06_13p
1914_06_14p
1914_06_15p
1914_06_20p
1914_06_27p
1914_06_28p
1914_06_30p
1914_07_04p
1914_07_07p
1914_07_11p
1914_07_12p
1914_07_17p
1914_07_18p
1914_07_21p
1914_07_25p
1914_07_31p
1914_08_02p
1914_08_03p
1914_08_08p
1914_08_16p
1914_08_24p
1914_08_29p
1914_09_05p
1914_09_06p
1914_09_14p
1914_09_22p
1914_09_25p
1914_09_30p
1914_10_06p
1914_10_08p
1914_10_10p
1914_10_11p
1914_10_17p
1914_11_03p
1914_11_15p
1914_11_16p
1914_11_21p
1914_12_04p
1914_12_12p
19.14_-_The_Awakened
1915_01_02p
1915_01_18p
1915_03_04p
1915_04_19p
1915_05_24p
1915_07_31p
1915_11_02p
1915_11_26p
1916_01_15p
1916_01_22p
1916_06_07p
1916_11_28p
1916_12_08p
1916_12_09p
1916_12_14p
1916_12_25p
1916_12_30p
1917_01_06p
1917_03_27p
1917_03_31p
1917_04_07p
1917_04_28p
1918_07_12p
1920_06_22p
19.23_-_Of_the_Elephant
19.25_-_The_Bhikkhu
1927_05_06p
1928_12_28p
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
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1933_12_23p
1935_01_04p
1937_10_23p
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
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.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
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
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
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
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
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
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_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
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
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
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_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
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_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
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
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
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_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
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
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
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_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_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_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
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_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
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
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
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_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
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
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
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-31_-_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
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
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
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1960_01_05
1960_01_27
1960_02_03
1960_03_23
1960_04_06
1960_04_20
1960_04_27
1960_05_04
1960_05_18
1960_06_08
1960_06_16
1960_06_22
1960_07_13
1960_08_27
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1961_01_28
1961_02_02
1961_03_11_-_58
1961_03_17_-_57
1961_04_26_-_59
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1962_01_12
1962_02_03
1962_02_27
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1965_05_29
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1969_08_09
1969_08_21
1969_08_30_-_139
1969_08_30_-_140
1969_09_01_-_142
1969_09_27
1969_09_29
1969_10_01?_-_166
1969_10_17
1969_10_18
1969_10_19
1969_11_08?
1969_11_13
1969_11_15
1969_12_05
1969_12_13
1969_12_15
1969_12_23
1970_01_03
1970_01_07
1970_01_10
1970_01_13?
1970_01_17
1970_01_22
1970_01_24
1970_02_07
1970_02_11
1970_02_12
1970_02_25
1970_02_27?
1970_03_06?
1970_03_12
1970_03_14
1970_03_21
1970_04_04
1970_04_07
1970_04_11
1970_04_18
1970_05_02
1970_05_13?
1970_05_16
1970_05_23
1970_05_25
1970_06_06
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Leah_Sublime
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_The_Buddhist
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Wizard_Way
1.ad_-_O_Christ,_protect_me!
1.anon_-_But_little_better
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Seven_Evil_Spirits
1.anon_-_The_Song_of_Songs
1.bsf_-_Raga_Asa
1.bs_-_Look_into_Yourself
1.bts_-_The_Souls_Flight
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_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_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Sweet_Ermengarde
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_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
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_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Picture_in_the_House
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_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Genius
1.fs_-_Group_From_Tartarus
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Sexes
1.fs_-_The_Walk
1.fua_-_God_Speaks_to_Moses
1.fua_-_The_Hawk
1.fua_-_The_Nightingale
1.hcyc_-_34_-_They_roar_with_Dharma-thunder_(from_The_Shodoka)
1.hcyc_-_54_-_Stupid_ones,_childish_ones_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hs_-_Bold_Souls
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Streaming
1.iai_-_A_feeling_of_discouragement_when_you_slip_up
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.iai_-_How_utterly_amazing_is_someone_who_flees_from_something_he_cannot_escape
1.iai_-_The_best_you_can_seek_from_Him
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.iai_-_Those_travelling_to_Him
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Reality
1.jk_-_A_Song_About_Myself
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Dawlish_Fair
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Ode_On_Indolence
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Sleep_And_Poetry
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_To_Charles_Cowden_Clarke
1.jlb_-_Empty_Drawing_Room
1.jlb_-_The_Labyrinth
1.jm_-_Song_to_the_Rock_Demoness
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_Fasting
1.jr_-_Like_This
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_With_Us
1.jwvg_-_After_Sensations
1.jwvg_-_General_Confession
1.jwvg_-_My_Goddess
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Visit
1.kaa_-_Devotion_for_Thee
1.kbr_-_The_Time_Before_Death
1.lb_-_Bathed_And_Washed
1.lb_-_Bathed_and_Washed
1.lb_-_Confessional
1.lb_-_Facing_Wine
1.lb_-_I_say_drinking
1.lb_-_Self-Abandonment
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Revelation
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.mb_-_In_this_world_of_ours,
1.mb_-_long_conversations
1.mbn_-_Prayers_for_the_Protection_and_Opening_of_the_Heart
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_Then_shall_I_leap_into_love
1.ms_-_Buddhas_Satori
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.okym_-_31_-_Up_from_Earths_Centre_through_the_Seventh_Gate
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Hate-Song
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_A_Widow_Bird_Sate_Mourning_For_Her_Love
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Epipsychidion
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragment_-_Satan_Broken_Loose
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Castor_And_Pollux
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_Orpheus
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scene_From_Tasso
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song._Translated_From_The_German
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_The_Aziola
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_The_Zucca
1.pbs_-_To_A_Skylark
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Enigma
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Bridal_Ballad
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Raven
1.rajh_-_Intimate_Hymn
1.rb_-_Aix_In_Provence
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Garden_Francies
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Year
1.rb_-_Mesmerism
1.rb_-_My_Star
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Porphyrias_Lover
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Italian_In_England
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Two_In_The_Campagna
1.rmr_-_Abishag
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_Elegy_IV
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_Going_Blind
1.rmr_-_World_Was_In_The_Face_Of_The_Beloved
1.rt_-_At_The_Last_Watch
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Compensation
1.rt_-_Gitanjali
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Lovers_Gifts_XXVIII_-_I_Dreamt
1.rt_-_One_Day_In_Spring....
1.rt_-_Our_Meeting
1.rt_-_The_Banyan_Tree
1.rt_-_The_Champa_Flower
1.rt_-_The_Gardener_LV_-_It_Was_Mid-Day
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Homecoming
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Lost_Star
1.rt_-_This_Dog
1.rvd_-_The_Name_alone_is_the_Truth
1.rwe_-_Boston_Hymn
1.rwe_-_Compensation
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_In_Memoriam
1.rwe_-_May-Day
1.rwe_-_Quatrains
1.rwe_-_Saadi
1.rwe_-_Song_of_Nature
1.rwe_-_The_Adirondacs
1.rwe_-_The_Past
1.rwe_-_The_River_Note
1.rwe_-_The_Visit
1.rwe_-_Voluntaries
1.rwe_-_Woodnotes
1.sfa_-_The_Salutation_of_the_Virtues
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Trying_to_become_a_Buddha_is_easy
1.sv_-_Song_of_the_Sanyasin
1.tm_-_A_Messenger_from_the_Horizon
1.tr_-_In_The_Morning
1.tr_-_I_Watch_People_In_The_World
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wby_-_A_Coat
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_First_Confession
1.wby_-_Alternative_Song_For_The_Severed_Head_In_The_King_Of_The_Great_Clock_Tower
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Meditation_in_Time_of_War
1.wby_-_A_Memory_Of_Youth
1.wby_-_A_Model_For_The_Laureate
1.wby_-_Among_School_Children
1.wby_-_A_Song
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Blood_And_The_Moon
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_On_The_Day_Of_Judgment
1.wby_-_Crazy_Jane_On_The_Mountain
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Fergus_And_The_Druid
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_Girls_Song
1.wby_-_Her_Triumph
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_Lapis_Lazuli
1.wby_-_Long-Legged_Fly
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Meru
1.wby_-_Mohini_Chatterjee
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Now_as_at_all_times
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_Parnells_Funeral
1.wby_-_Slim_adolescence_that_a_nymph_has_stripped,
1.wby_-_Supernatural_Songs
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Hawk
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Magi
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Statues
1.wby_-_The_Three_Beggars
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Winding_Stair
1.wby_-_Those_Dancing_Days_Are_Gone
1.wby_-_To_Dorothy_Wellesley
1.wby_-_Under_Saturn
1.wby_-_Vacillation
1.wby_-_Wisdom
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_After_an_Interval
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_Laws_For_Creations
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Passage_To_India
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Self-Contained
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Sleepers
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_Think_Of_Time
1.whitman_-_Trickle,_Drops
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_What_Best_I_See_In_Thee
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Nutting
1.ww_-_Ode
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_September_1,_1802
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_The_Brothers
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fountain
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Tables_Turned
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_H._C.
1.ww_-_To_Joanna
1.ww_-_To--_On_Her_First_Ascent_To_The_Summit_Of_Helvellyn
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
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_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Road_of_Trials
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_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_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_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Tapasya
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
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_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Victory_over_Falsehood
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
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_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
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
2.2.05_-_Creative_Activity
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
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_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_I_have_a_hundred_lives
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.1.09_-_Inspiration_and_Understanding
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.04_-_A_Vision
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Love_and_the_Triple_Path
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.01_-_Towards_the_Future
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
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_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_The_Delight_of_the_Divine
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_ON_PASSING_BY
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Purification
3.08_-_The_Thousands
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
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
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
3.14_-_ON_THE_GREAT_LONGING
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3.5.03_-_Reason_and_Society
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)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.12_-_Karma_and_Justice
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
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_-_Difficulties
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.01_-_Realisation_and_Transformation
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
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
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.07_-_Psychic_Joy
4.2.4.10_-_Psychic_Yearning
4.2.4.12_-_The_Psychic_and_Uneasiness
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.05_-_The_Psychic_and_the_Supermind
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.08_-_The_Self_and_Time
4.3.1.09_-_The_Self_and_Life
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.4.04_-_The_Descent_of_Silence
4.4.5.02_-_Descent_and_Psychic_Experiences
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_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Perfection_of_the_Body
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_Towars_the_Supreme_Light
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
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
7.02_-_The_Mind
7.04_-_Self-Reliance
7.04_-_The_Vital
7.06_-_The_Simple_Life
7.07_-_The_Subconscient
7.08_-_Sincerity
7.10_-_Order
7.11_-_Building_and_Destroying
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.5.28_-_The_Greater_Plan
7.5.30_-_The_Godhead
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Averroes_Search
Bhagavad_Gita
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_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_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XIII
Cratylus
Diamond_Sutra_1
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
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_02.09_-_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_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
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_04.06b_-_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_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
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_06.06_-_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
First_Epistle_of_Paul_to_the_Thessalonians
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
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MoM_References
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1909_06_19
r1909_06_25
r1912_01_13
r1912_01_14
r1912_01_15
r1912_01_16
r1912_01_18
r1912_01_19
r1912_01_20
r1912_01_22
r1912_01_24
r1912_01_27
r1912_01_31
r1912_02_03
r1912_02_06
r1912_02_08
r1912_07_01
r1912_07_03
r1912_07_04
r1912_07_13
r1912_07_14
r1912_07_18
r1912_07_20
r1912_07_22
r1912_07_23
r1912_07_24
r1912_10_12
r1912_10_26
r1912_11_12
r1912_11_15
r1912_11_16
r1912_11_21
r1912_11_27
r1912_11_28
r1912_11_30
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_10
r1912_12_11
r1912_12_14
r1912_12_15
r1912_12_19
r1912_12_20
r1912_12_21
r1912_12_23
r1912_12_25
r1912_12_26
r1912_12_28
r1912_12_30
r1912_12_31
r1913_01_01
r1913_01_04
r1913_01_05
r1913_01_07
r1913_01_09
r1913_01_11
r1913_01_12
r1913_01_13
r1913_01_14
r1913_01_17
r1913_01_18
r1913_01_25
r1913_01_27
r1913_01_30
r1913_01_31
r1913_02_01
r1913_02_02
r1913_02_03
r1913_02_04
r1913_02_05
r1913_02_08
r1913_02_13
r1913_02_15
r1913_03_15
r1913_04_12
r1913_06_07
r1913_06_14
r1913_06_16
r1913_06_16b
r1913_06_20
r1913_06_21
r1913_06_28
r1913_07_05
r1913_07_06
r1913_07_07
r1913_07_09
r1913_07_11
r1913_09_07
r1913_09_13
r1913_09_17
r1913_09_25
r1913_11_11
r1913_11_12
r1913_11_13
r1913_11_14
r1913_11_15
r1913_11_17
r1913_11_18
r1913_11_21
r1913_11_22
r1913_11_24
r1913_11_26
r1913_11_28
r1913_11_29
r1913_11_30
r1913_12_01a
r1913_12_01b
r1913_12_02a
r1913_12_04
r1913_12_05
r1913_12_06
r1913_12_07
r1913_12_12b
r1913_12_13
r1913_12_14
r1913_12_15
r1913_12_16
r1913_12_17
r1913_12_18
r1913_12_20
r1913_12_23
r1913_12_24
r1913_12_25
r1913_12_26
r1913_12_27
r1913_12_28
r1913_12_30
r1913_12_31
r1914_01_03
r1914_01_04
r1914_01_05
r1914_01_10
r1914_03_13
r1914_03_14
r1914_03_18
r1914_03_19
r1914_03_20
r1914_03_21
r1914_03_22
r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
r1914_03_28
r1914_03_29
r1914_04_04
r1914_04_07
r1914_04_08
r1914_04_11
r1914_04_13
r1914_04_14
r1914_04_15
r1914_04_16
r1914_04_18
r1914_04_19
r1914_04_22
r1914_04_25
r1914_05_01
r1914_05_02
r1914_05_07
r1914_05_08
r1914_05_09
r1914_05_12
r1914_05_16
r1914_05_18
r1914_05_23
r1914_05_28
r1914_05_30
r1914_06_10
r1914_06_11
r1914_06_12
r1914_06_13
r1914_06_14
r1914_06_15
r1914_06_18
r1914_06_20
r1914_06_24
r1914_06_26
r1914_06_27
r1914_06_28
r1914_06_29
r1914_07_01
r1914_07_03
r1914_07_04
r1914_07_06
r1914_07_07
r1914_07_08
r1914_07_10
r1914_07_11
r1914_07_12
r1914_07_13
r1914_07_14
r1914_07_15
r1914_07_16
r1914_07_18
r1914_07_19
r1914_07_20
r1914_07_21
r1914_07_22
r1914_07_23
r1914_07_25
r1914_07_27
r1914_07_28
r1914_07_29
r1914_07_30
r1914_07_31
r1914_08_01
r1914_08_02
r1914_08_07
r1914_08_08
r1914_08_10
r1914_08_11
r1914_08_13
r1914_08_15
r1914_08_16
r1914_08_19
r1914_08_22
r1914_08_24
r1914_08_26
r1914_08_27
r1914_08_29
r1914_08_31
r1914_09_04
r1914_09_05
r1914_09_06
r1914_09_11
r1914_09_12
r1914_09_15
r1914_09_16
r1914_09_17
r1914_09_18
r1914_09_19
r1914_09_26
r1914_09_27
r1914_10_02
r1914_10_03
r1914_10_05
r1914_10_06
r1914_10_07
r1914_10_08
r1914_10_12
r1914_10_13
r1914_10_17
r1914_10_19
r1914_10_20
r1914_10_22
r1914_10_24
r1914_10_25
r1914_10_31
r1914_11_03
r1914_11_04
r1914_11_07
r1914_11_10
r1914_11_11
r1914_11_12
r1914_11_13
r1914_11_14
r1914_11_17
r1914_11_19
r1914_11_20
r1914_11_21
r1914_11_23
r1914_11_25
r1914_11_26
r1914_11_28
r1914_11_29
r1914_11_30
r1914_12_01
r1914_12_02
r1914_12_03
r1914_12_05
r1914_12_06
r1914_12_07
r1914_12_08
r1914_12_10
r1914_12_12
r1914_12_13
r1914_12_14
r1914_12_15
r1914_12_16
r1914_12_17
r1914_12_18
r1914_12_19
r1914_12_20
r1914_12_21
r1914_12_23
r1914_12_24
r1914_12_29
r1914_12_30
r1914_12_31
r1915_01_02
r1915_01_02a
r1915_01_03
r1915_01_04a
r1915_01_05a
r1915_01_05b
r1915_01_06b
r1915_01_08
r1915_01_09
r1915_01_10
r1915_01_11
r1915_01_12
r1915_01_13
r1915_01_14
r1915_01_16
r1915_01_18
r1915_01_20
r1915_01_23
r1915_01_24
r1915_01_30
r1915_02_01
r1915_02_02
r1915_02_06
r1915_02_25
r1915_02_27
r1915_04_22
r1915_04_24
r1915_04_25
r1915_04_26
r1915_04_27
r1915_05_01
r1915_05_02
r1915_05_03
r1915_05_04
r1915_05_05
r1915_05_08
r1915_05_12
r1915_05_14
r1915_05_15
r1915_05_16
r1915_05_17
r1915_05_19
r1915_05_20
r1915_05_21
r1915_05_22
r1915_05_24
r1915_05_25
r1915_05_26
r1915_05_27
r1915_05_29
r1915_05_31
r1915_06_01
r1915_06_03
r1915_06_04
r1915_06_05
r1915_06_06
r1915_06_09
r1915_06_10
r1915_06_11
r1915_06_12
r1915_06_13
r1915_06_14
r1915_06_15
r1915_06_17
r1915_06_19
r1915_06_21
r1915_06_25
r1915_06_26
r1915_06_27
r1915_06_28
r1915_06_29
r1915_07_03
r1915_07_04
r1915_07_31
r1915_08_01
r1915_08_03
r1915_08_06
r1915_08_07
r1915_08_26
r1916_02_19
r1916_02_22
r1916_02_24
r1916_03_05
r1916_03_07
r1916_03_08
r1916_03_13
r1917_01_09
r1917_01_10
r1917_01_13
r1917_01_20
r1917_01_23a
r1917_01_27
r1917_01_29
r1917_01_30
r1917_02_03
r1917_02_05
r1917_02_08
r1917_02_10
r1917_02_11
r1917_02_12
r1917_02_13
r1917_02_14
r1917_02_17
r1917_02_21
r1917_02_22
r1917_02_25
r1917_03_03
r1917_03_05
r1917_03_06
r1917_03_09
r1917_03_10
r1917_03_11
r1917_03_13
r1917_03_17
r1917_03_22
r1917_03_25
r1917_08_20
r1917_08_23
r1917_08_24
r1917_08_25
r1917_08_26
r1917_08_28
r1917_08_29
r1917_09_03
r1917_09_04
r1917_09_05
r1917_09_08
r1917_09_09
r1917_09_15
r1917_09_22
r1918_02_14
r1918_02_16
r1918_02_23
r1918_02_27
r1918_04_20
r1918_05_04
r1918_05_05
r1918_05_07
r1918_05_08
r1918_05_09
r1918_05_10
r1918_05_11
r1918_05_12
r1918_05_13
r1918_05_14
r1918_05_15
r1918_05_17
r1918_05_18
r1918_05_20
r1918_05_21
r1918_05_22
r1918_05_23
r1918_05_24
r1918_05_25
r1918_06_01
r1918_06_14
r1919_06_24
r1919_06_25
r1919_06_27
r1919_06_28
r1919_07_01
r1919_07_02
r1919_07_03
r1919_07_07
r1919_07_09
r1919_07_10
r1919_07_16
r1919_07_18
r1919_07_19
r1919_07_20
r1919_07_22
r1919_07_23
r1919_07_24
r1919_07_26
r1919_07_27
r1919_08_02
r1919_08_04
r1919_08_05
r1919_08_10
r1919_08_18
r1919_08_28
r1919_08_30
r1920_02_07a
r1920_02_07b
r1920_02_08
r1920_02_09
r1920_02_14
r1920_02_19
r1920_02_20
r1920_02_21
r1920_02_24
r1920_02_28
r1920_03_01
r1920_03_03
r1920_03_04
r1920_03_05
r1920_03_06
r1920_03_07
r1920_03_13
r1920_03_15
r1920_03_17
r1920_04_01
r1920_06_07
r1920_06_08
r1920_06_09
r1920_06_12
r1920_06_16
r1920_06_19
r1920_06_26
r1920_10_17
r1927_01_08
r1927_01_13
r1927_01_15
r1927_01_22
r1927_01_25
r1927_01_27
r1927_01_29
r1927_01_30
r1927_04_08
r1927_04_09a
r1927_04_09b
r1927_04_14
r1927_04_15
r1927_04_16
r1927_04_17
r1927_07_30_-_Record_of_Drishti
r1927_10_29
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
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_Great_Sense
The_Hidden_Words_text
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Wall_and_the_BOoks
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

God
Names_of_God
SIMILAR TITLES
Anapanasati
Anilbaran Roy Interviews and Conversations
conversation
Conversations of Socrates
Conversations With God An Uncommon Dialogue
Liber 8 - conversation of his Holy Guardian Angel
realisation of God
Sat
Satchitananda
Satipahna The Direct Path to Realization
Satprem
Sega Saturn
Tat Sat
the Divine Satchitananda
The Heart of Compassion The Thirty-seven Verses on the Practice of a Bodhisattva
The Nectar of Manjushri's Speech A Detailed Commentary on Shantideva's Way of the Bodhisattva
The Shorter Science and Civilisation in China
The Way of the Bodhisattva

DEFINITIONS


TERMS STARTING WITH

Sataaran and Sarahiel (Sariel).

Sataaran—the genius in control of the zodiacal

Satael— one of the Tuesday angels of the air

Satan, according to Irenaeus, Athenagoras, Metho¬

Satan. A collection of essays, (ed.) Bruno de Jesus-Marie.

Satanael, Michael, Gabriel, Uriel, Raphael, Na¬

Satanail —“his name [Satan’s] was formerly

Satanail.” [Rf. Enoch II (the Slavonic Enoch),

Satan, although he is not a fallen angel and is not

Satan and Belzebuth (fallen angels) in consultation on battle strategy. An illustration for Paradise Lost,

Satan and Belzebuth (fallen angels) in consultation on battle strategy. An illustration for Paradise

Satan, and the angel of death are one and the

Satan appears in Hayley, The Poetical Works of

Satan appears to David (when the latter was out

Satan. As an angel in good standing he was once

Satan, as Paul cautioned us, can show himself transformed into an angel of light.

Satan (before he fell). Some of the order defected

Satan bound for a thousand years by the angel of the abyss (Apollyon/Abaddon), a 17th-century illustration

Satan bound for a thousand years by the

Satan [from Hebrew śāṭān adversary, opposer from the verbal root śāṭan to lie in wait, oppose, be an adversary; or possibly from the verbal root shut to whip, scourge, run hither and thither on errands; Greek satan, satanas] Adversary; with the definite article (has-satan) the adversary in the Christian sense, as the Devil. This Satan of the exoteric Jewish and Christian books is a mere figment of the monkish theological imagination. From the second possible derivation many eminent Shemitic scholars have held that the Satan of the Book of Job was a good angel arranged by God to try the characters of men in order to help them; and therefore supposedly to be different from the Satan of other books of the Bible. The theosophist would not limit the good angel to the Book of Job alone, but would look upon the adversative or contrary forces of nature as being the means upon which each one tries his will, resolution, and determination to evolve and grow spiritually and intellectually. The Satan of this hypothesis is in a sense our own lower character combined with the lower forces of nature surrounding earth and elsewhere.

Satan had lured them, to the cave of treasures (as

Satan have been called angels of light, Satan only

Satanic imp: See: Imp.

Satanil. In the recently discovered A Genesis

Satan in the revolt or remained loyal. [Rf. The

Satan is dubbed “that old serpent.”] In Mandaean

Satan, is evil. In the Sibylline Oracles II, 2, 5,

Satanism: The worship of Satan, principle of evil.

Satan?) lifted Jerusalem “high in the air” but that God thrust it down again. 16 We know from

Satan (New York: Sheed& Ward, 1952).

Satan paraded under, or hid behind, a bewildering array of forms and incarnations. The

Satan. [R/. De Plancy, Dictionnaire Infernal;

Satan. [Rf. Hebrews 2:14-15.]

Satan.

Satan tempted Eve through the serpent. As

Satan —the Hebrew meaning of the word is

Satan the talking serpent and seducer in the Garden

Satan was created on the 6th day of Creation

Satan was shown as 12-winged. Gregory the

Satarel [Sartael]

Sata-rupa (Sanskrit) Śata-rūpā [from śata hundred + rūpa form, body] The hundred-formed one; applied to Vach who, as the feminine Brahma or universal nature, assumes myriad forms. Hundred here does not denote a specific numerical limit, but is used as the Greek word myriad (10,000) often is, to signify an immense quantity; albeit the number has a distinct occult significance likewise.

Sata (Sanskrit) Śata Hundred.

Sat ::: Sat is essence of our being, pure, infinite and undivided, as opposed to this divisible being which founds itself on the constant changeableness of physical substance. Sat is the divine counterpart of physical substance.
   Ref: CWSA Vol. 17, Page: 28


Satchitananda: A Sanskrit term (literally being-consciousnessbliss) for the Divine State in which pure bliss is attained by knowledge and being the Self.

Sat-cit-ananda, saccidananda: (Skr.) "Being-awareness-bliss", a Vedantic (s.v.) definition of the highest, all-inclusive reality, also of the atman (q.v.) insofar as it has attained its full realization. -- K.F.L.

Satellite [from Latin satelles an attendant, assistant] Astronomically, a globe which revolves around a larger one which is its primary, but usually restricted to globes revolving around planets. The satellites of Uranus and Neptune have revolutions opposite in direction to that of the satellites of the other planets, said to be due to their axes having been inverted in the pregenetic battles fought by the growing planets before the final formation of the cosmos (SD 1:101).

Sathariel (“concealment of God”)—the

Sather-K ::: (language) Karlsruhe Sather.A sublanguage of Sather used for introductory courses in object-oriented design and typesafe programming.E-mail: . (1994-11-11)

Sather-K "language" Karlsruhe Sather. A sublanguage of {Sather} used for introductory courses in {object-oriented design} and {typesafe programming}. E-mail: "trapp@karlsruhe.gmd.de". (1994-11-11)

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

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

Sati or Satet (Egyptian) Sati or Satet [from the verbal root sat to pour out, shoot, throw, emanate, evolve forth] Worshiped at Abu or Elephantine, the consort of Khnemu, and sister-goddess of Anqet, and the second member of a triad. Together with Khnemu her attributes are watery, so that she is depicted as sprinkling water and scattering seed. She was associated with Isis-Sothis, and at Dendera with Isis-Hathor; and was associated by the Greeks with Hera. Her temple at Abu was considered one to the holy places in ancient Egypt, for in the Book of the Dead the Osirified defunct mentions that he has visited the Temple of Satet which was one of the ancient initiation localities. With Isis she was connected with the star Sept (Sirius), where dwelt the soul of Isis.

Satipatthānasutta

Satipatthānasutta. (S. *Smṛtyupasthānasutra; T. Dran pa nye bar bzhag pa'i mdo; C. Nianchu jing; J. Nenjogyo; K. Yomch'o kyong 念處經). In Pāli, "Discourse on the Foundations of Mindfulness"; the tenth sutta in the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears as the ninety-eighth SuTRA in the Chinese translation of the MADHYAMĀGAMA; there is another unidentified recension in the Chinese translation of the EKOTTARĀGAMA). An expanded version of the same sutta, titled the "Great Discourse on the Foundations of Mindfulness" (MAHĀSATIPAttHĀNASUTTANTA), which adds extensive discussion on mindfulness of breathing (P. ānāpānasati, S. ĀNĀPĀNASMṚTI), is the twenty-second sutta in the Pāli DĪGHANIKĀYA. This sutta is one of the most widely commented upon texts in the Pāli canon and continues to hold a central place in the modern VIPASSANĀ (S. VIPAsYANĀ) movement. The sutta was preached by the Buddha to a gathering of disciples in the town of Kammāsadhamma in the country of the Kurus. The discourse enumerates twenty-one meditation practices for the cultivation of mindfulness (P. sati, S. SMṚTI), a term that refers to an undistracted watchfulness and attentiveness, or to recollection and thus memory. In the text, the Buddha explains the practice under a fourfold rubric called the four foundations of mindfulness (P. satipatthāna, S. SMṚTYUPASTHĀNA). The four foundations are comprised of "contemplation of the body" (P. kāyānupassanā, S. KĀYĀNUPAsYANĀ); "contemplation of sensations" (P. vedanānupassanā, S. vedanānupasyanā), that is, physical and mental sensations (VEDANĀ) that are pleasurable, painful, or neutral; "contemplation of mind" (P. cittānupassanā, S. cittānupasyanā), in which one observes the broader state of mind (CITTA) as, e.g., shrunken or expanded, while under the influence of various positive and negative emotions; and "contemplation of phenomena" (P. dhammānupassanā, S. dharmānupasyanā), which involves the contemplation of several key doctrinal categories, such as the five aggregates (P. khandha, S. SKANDHA) and the FOUR NOBLE TRUTHS. The first of the four, the mindfulness of the body, involves fourteen exercises, beginning with the mindfulness of the inhalation and exhalation of the breath (P. ānāpānasati, S. ĀNĀPĀNASMṚTI). Mindfulness of the breath is followed by mindfulness of the four physical postures (P. iriyāpatha, S. ĪRYĀPATHA) of walking, standing, sitting, and lying down. This is then extended to a full general awareness of all physical activities. Thus, mindfulness is something that is also meant to accompany all of one's actions in the course of the day, and is not restricted to formal meditation sessions. This discussion is followed by mindfulness of the various components of the body, an intentionally revolting list that includes fingernails, bile, spittle, and urine. Next is the mindfulness of the body as composed of the four great elements (MAHĀBHuTA) of earth, water, fire, and air. Next are the "contemplations on the impure" (P. asubhabhāvanā, S. AsUBHABHĀVANĀ), viz., contemplation of a corpse in nine successive stages of decomposition. The practice of the mindfulness of the body is designed to induce the understanding that the body is a collection of impure elements that arise and cease in rapid succession, utterly lacking any kind of permanent self. This insight into the three marks of existence-impermanence, suffering, and no-self-leads in turn to enlightenment. Mindfulness of the body is presented as the core meditative practice, with the other three types of mindfulness applied as the meditator's attention is drawn to those factors. The sutta calls the foundations of mindfulness the ekayānamagga, which in this context might be rendered as "the only path" or "the one way forward," and states that correct practice of the four foundations of mindfulness will lead to the stage of the worthy one (P. arahant, S. ARHAT), or at least the stage of the nonreturner (P. anāgāmi, S. ANĀGĀMIN), in as little as seven days of practice, according to some interpretations. See also ANUPASSANĀ.

Satire: Art holding vice or folly up to ridicule, or lampooning individuals through the use of irony or sarcasm. -- L.V.

Satisficing - A hypothesised objective of firms to achieve levels of performance deemed satisfactory rather than to maximise some objective. 2) To decide on and pursue a course of action that will satisfy the minimum requirements necessary to achieve a particular goal.

Satisficing ::: is a decision-making strategy that aims for a satisfactory or adequate result, rather than the optimal solution. Rather than put maximum exertion towards attaining the most ideal outcome, satisficing focuses on pragmatic effort when confronted with tasks. This is because aiming for the optimal solution may necessitate needless expenditure of time, energy and resources. The strategy can include adopting a minimalist approach in regards to achieving the first attainable resolution that meets basic acceptable outcomes. Satisficing narrows the scope of options that are considered to achieve those outcomes, setting aside options that would call for more intensive, complex, or unfeasible efforts to attempt attain more optimal results. The term "satisfice" was coined by American scientist and Noble-laureate Herbert Simon in 1956.  BREAKING DOWN 'Satisficing'   The theory of satisficing finds application in a number of fields including economics, artificial intelligence and sociology. Satisficing implies that a consumer, when confronted with a plethora of choices for a specific need, will select a product or service that is "good enough," rather than expending effort and resources on finding the best possible or optimal choice.  If a consumer were to require a tool to process and resolve a problem, under a satisficing strategy they would look to the simplest, most readily accessible piece of equipment regardless of more effective options being available at greater cost and time. For instance, that may include the use of a single software title versus procuring an entire software suite that includes supplemental features.   How Satisficing Is Applied   Organizations that adopt satisficing as a strategy might seek to meet the minimal expectations for revenue and profit set by the board of directors and other shareholders. This contrasts with attempting to maximize profits through concerted efforts that put higher demands on the performance of the organization across sales, marketing, and other departments.  By aspiring to targets that are more attainable, the effort put forth may be equitable with the final results. Such a strategy might also be applied if a company’s leadership chooses to put only nominal effort towards one objective in order to prioritize resources to achieve optimal solutions for another goal. Reducing staffing at a tertiary worksite to minimal operational levels could allow for personnel to be reassigned to other divisions and projects where more substantial labor is required for maximized results. A limitation of satisficing is that the definition of what constitutes a satisfactory result has not necessarily been determined, nor is it universally clear that such a result differs from pursuit of an optimal outcome.

Sat is not Being, but Be-ness, since whatever is manifested is something phenomenal, not ever-lasting. Sat (pure being), chit (pure thought), and ananda (bliss) together signify the state of the Absolute.

Satkiri Chakram of Vishnu. See SIX-POINTED STAR

Satori: The Japanese Zen Buddhist term for “enlightenment,” as the culmination of meditation.

Satoshi_Cycle ::: is a crypto theory that denotes to a high correlation between the price of Bitcoin and internet search for Bitcoin. The term was coined by Bitcoin expert Christopher Burniske on August 2017 when Bitcoin hit a record high. The name derives from the as-of-yet unidentified creator of Bitcoin, Satoshi Nakamoto.

Satrapies —a term Milton uses in his “The

Satsampat: In Hindu philosophy, right conduct, which consists of the six acquirements, viz. tranquillity, self-restraint, tolerance, endurance, faith, and mental equipoise.

Sat(Sanskrit) ::: A word meaning the real, the enduring fundamental essence of the world. In the ancientBrahmanical teachings the terms sat, chit, ananda, were used to signify the state of what one may call theAbsolute: sat meaning "pure being"; chit, "pure thought"; ananda, "bliss," and these three words werecompounded as sachchidananda. (See also Asat)

Sat (Sanskrit) Sat [from the verbal root as to be] Being; the real, the enduring fundamental essence of the world, “for Sat is in itself neither the ‘existent,’ nor ‘being.’ Sat is the immutable, the ever present, changeless and eternal root, from and through which all proceeds. But it is far more than the potential force in the seed, which propels onward the process of development, or what is now called evolution. It is the ever becoming, though the never manifesting. Sat is born from Asat and ASAT is begotten by sat: the perpetual motion in a circle, truly; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana” (SD 2:449-50).

Sat: Sanskrit for Pure Being. The active emanation of the transcendental aspect of the Ultimate Principle.

Sat: (Skr.) Being, a metaphysical concept akin to Eleatic thinking, which a school of thinkers regards as fundamental, as in Chandogya Upanishad 6.2.1 "In the beginning . . . this world was just being, one only, without a second." It refutes the theory of non-being. (See asat). -- K.F.L.

Satsubatabu 薩婆多部. See SARVĀSTIVĀDA

Satta (Sanskrit) Sattā [from the verbal root as to be, exist] Being, existence; a name of Brahman as implying essential being.

Sattra (Sanskrit) Sattra A great soma sacrifice or a sacrificial session, which lasted one year and was based upon the revolution of the sun in its yearly course. Also, refuge, asylum, or place of sanctuary, which in ancient conceptions were supposed to be brought into being by mystical sacrifice.

Sattva ::: One of the three Gunas of Hinduism. Refers to the wholeness and serenity that is reality at ease with itself.

Sattva (Sanskrit) Sattva [from sat being] True essence, spiritual essence, reality, true being. Also one of the trigunas (three qualities), the other two being rajas and tamas. “Sattwa is the quality of truth, goodness, reality, purity. These three gunas or qualities run all through the web or fabric of Nature like threads inextricably mingled, for, indeed, each of these three qualities participate likewise in the nature of the other two, yet each one possessing its predominant (which is its own Swabhava) or intrinsic characteristic. One who desires to gain some genuine understanding of the manner in which the Archaic Wisdom looks upon these three phases of human intellectual and spiritual activity must remember that not one of these three can be considered apart from the other two. The three are fundamentally three operations of the human consciousness, and essentially are that consciousness itself” (OG 153-4). As the human being is the microcosm of the macrocosm, the same gunas can be discovered in the cosmos.

Sattva: Sanskrit for being, existence, reality, true essence; one of the three constituents of the Cosmic Substance (prakriti), viz. the illuminating aspect of Nature that reveals all manifestations; in Yoga, the quality of purity or goodness.

Sattva(Sanskrit) ::: One of the trigunas or "three qualities," the other two being rajas and tamas. Sattva is thequality of truth, goodness, reality, purity. These three gunas or qualities run all through the web or fabricof nature like threads inextricably mingled, for, indeed, each of these three qualities participates likewiseof the nature of the other two, yet each one possessing its predominant (which is its own svabhava) orintrinsic characteristic. One who desires to gain some genuine understanding of the manner in which thearchaic wisdom looks upon these three phases of human intellectual and spiritual activity must rememberthat not one of these three can be considered apart from the other two. The three are fundamentally threeoperations of the human consciousness, and essentially are that consciousness itself.

Sattva: (Skr. "be-ness") Being, existence, reality, etc. Also one of the three gunas (q.v.) of the Sankhya (q.v.) and as such the quality of buoyancy, pleasure, and goodness of matter or prakrti (q.v.). -- K.F.L.

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.

Sattvika or Sattvic (Sanskrit) Sāttvika [from sattva reality] Pertaining to the quality of goodness; sattvic is the anglicized form.

Sattwa ::: Sattwa, the seed of intelligence, conserves the workings of energy.
   Ref: CWSA Vol. 19, Page: 71


Sattwa etc. ::: see sattva etc.

Sattwa is the force of equilibrium and translates in quality as good and harmony and happiness and light.
   Ref: CWSA Vol. 23-24, Page: 232


Saturday-night special ::: (From police slang for a cheap handgun) A quick-and-dirty program or feature kluged together during off hours, under a deadline, and in response to pressure from a salescritter. Such hacks are dangerously unreliable, but all too often sneak into a production release after insufficient review.[Jargon File] (1994-11-11)

Saturday-night special "jargon" (From police slang for a cheap handgun) A {quick-and-dirty} program or feature {kluge}d together during off hours, under a deadline, and in response to pressure from a {salescritter}. Such hacks are dangerously unreliable, but all too often sneak into a production release after insufficient review. [{Jargon File}] (1994-11-11)

Saturday Saeterndaeg Day of (?) Kronos Saturnus

Saturday

Saturday.

Saturn 13 57-70

Saturn; 2. Zadkiel, over Jupiter; 3. Camuel, over

Saturnalia (Latin) [from Saturnus Saturn] A Roman festival held on the 17th of December and for a week following, honoring the deity Saturnus; undoubtedly this was the beginning of the occult festival held in celebration of the winter solstice. Saturnus was identified by Roman scholars with the Greek Kronos, though his attributes at times are rather those of Demeter, who presides over the gifts of earth. Legend states that Tullus Hostilius founded the festival, but also that Romulus founded it under the name of Brumalia [from bruma winter solstice]. This is the time when the sun enters Capricorn, one of the houses of Saturn. The observances described are almost identical with those which we associate with Christmas; and Christmas again links up with a Norse version of the solstice festival. There was a general relaxation of discipline and social barriers; a spirit of joy and mirth; the interchange of gifts; abolition of distinctions of rank and social casts; no fighting or punishment. All over Europe, in Ancient Mexico, and in many other places, candles or fires were lighted. Even the harmless familiar Christmas and New Year festivals are themselves but exoteric forms of what in its essence was a dramatic presentation of the mysteries of initiation appropriate to this particular one of the four sacred seasons. Saturnalia has got its present meaning from the licentiousness into which this celebration degenerated.

Saturn ::: In Hermetic astrology and planetary magic this is the seventh sphere from Earth and the third from the Heavens. Associated with the archetypes of lifespan, boundaries, and the wisdom of form. Resonates with the Kabbalistic sphere of Binah.

Saturn —in Persian religious lore, an angel,

Saturn. [Rf. Malchus, The Secret Grimoire of Turiel,

Saturn

Saturn.

Saturn. The sickle of Chronos.

Saturn The sixth planet from the sun in our solar system, the last of the seven sacred planets of the ancients. In theosophy the regent or rector of Saturn exercises its own characteristic influence especially on our earth, globe D, and closely combines in this respect with the influence emanating from the moon; its influences was likewise especially felt over the fourth root-race. In astrology, its zodiacal houses are Aquarius and Capricorn; its day of the week is Saturday.

Saturnus [possibly from Latin sero to sow] was one of the oldest Italic deities — among other things patron of agriculture — who became assimilated with the Greek Chronos or Kronos. Like Kronos he dethrones his father Uranus and is himself dethroned by Jupiter (Zeus); his mutilation of his father indicates that eternal time becomes limited; his devouring of his children is symbolic of time which both gives birth to events and then destroys them. He presides over the Golden Age of innocent but unprogressive peace, when men are unable to rule themselves and are ruled by genii; his kingdom was Lemuria. The Latins represented him as having, after his dethronement by Jupiter, become king of Italy, which was therefore called Saturnia, and presiding over the Golden Age; and Vergil voices the prophecy that such a Saturnian Age shall one day return.

Saturn. Zaphiel is also the preceptor angel of

Satyadvayavibhanga

Satyadvayavibhanga. (T. Bden pa gnyis rnam par 'byed pa). In Sanskrit, "Distinction Between the Two Truths," a work by the eighth-century MADHYAMAKA master JNĀNAGARBHA. According to Tibetan classification, the work belongs to the SVĀTANTRIKA-MADHYAMAKA, and within that, the SAUTRĀNTIKA-SVĀTANTRIKA-MADHYAMAKA. This work, together with the MADHYAMAKĀLAMKĀRA by sĀNTARAKsITA and the MADHYAMAKĀLOKA of KAMALAsĪLA are known in Tibet as the "three works of the eastern *SVĀTANTRIKAs" (rang rgyud shar gsum) because the three authors were from Bengal. The Satyadvayavibhanga is composed in verses (kārikā) and includes a prose autocommentary (vṛtti) by the author. There is also a commentary (paNjikā) by sāntaraksita, who is said to have been a student of JNānagarbha. The text presumably takes its title from Nāgārjuna's statement in his MuLAMADHYAMAKAKĀRIKĀ: "Those who do not comprehend the distinction between these two truths do not know the nature of the profound doctrine of the Buddha." The ultimate truth (PARAMĀRTHASATYA) is nondeceptive; its nature accords not with appearance, but with valid knowledge gained through reasoning (nyāya). It is also free from discursive thought (NIRVIKALPA). The conventional truth (SAMVṚTISATYA) includes ordinary appearances, or as the text says, "whatever appears even to cowherds and women." Within the category of the conventional, there are true and false conventions, which are distinguished based on their ability to perform a function (ARTHAKRIYĀ) in accordance with their appearance; thus water is a true convention and a mirage is a false convention. The work ends with a discussion of the three bodies (TRIKĀYA) of a buddha.

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

Satya-loka (Sanskrit) Satya-loka [from satya reality + loka world, place] Reality-world; the first or highest of the seven lokas, its corresponding tala and nether pole being atala. Satya-loka is the abode of the nirvanis. Being the highest and most spiritual loka, it is therefore the inmost because closest to the radiating spiritual center, and yet it extends its influence in, above, through, and beyond all the other inferior lokas. It is also referred to as the abode of truth.

Satyan Nasti Paro Dharmah (Sanskrit) Satyān nāsti paro dharmaḥ There is no religion (duty, law) higher than truth (reality); the motto of the Theosophical Society, adopted from the Rajas of Benares.

Satya (Sanskrit) Satya Truth, reality, being or esse; as an adjective, true, virtuous, good, faithful, etc.

Satya: (Skr.) Actual, real, true, valid, truth, reality, the real. -- K.F.L.

Satyas (Sanskrit) Satya-s [from satya truth, reality] A name given in each kalpa to the twelve great gods (jayas) emanated by Brahma to bring about cosmic production or being. See also SADHYA

Satyavan, as Sri Aurobindo writes,”…is the soul carrying the truth of being within itself but descended into the grip of death and ignorance;”. Descended into the grip of death and ignorance, the divine realized soul, does not become ignorance but descends into death and then is saved by Savitri, the Divine Mother. After leaving his body”this house of clay” and wandering”in far-off eternities”, all the while a captive in Savitri’s “golden hands” he returns and replies to his father,

Satyavan ::: “Son of King Dyumatsena; the tale of Satyavan and Savitri is told in the Mahabharata as a story of conjugal love conquering death.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

Satyavan"s.

Satyavrata (Sanskrit) Satyavrata [from satya truth + vrata vow] A vow of truthfulness; a name of Vaivasvata-Manu, the manu of our present manvantara, corresponding to Noah.

Satya Yuga (Sanskrit) Satya Yuga [from satya reality, truth + yuga age] The age of purity, reality, and truth, sometimes called the krita yuga, lasting 1,728,000 years. The first of the four great yugas constituting a mahayuga (great age). “The Krita is the age in which righteousness is eternal, when duties did not languish nor people decline. No efforts were made by men, the fruit of the earth was obtained by their mere wish. There was no malice, weeping, pride, or deceit; no contention, no hatred, cruelty, fear, affliction, jealousy, or envy. The castes alike in their function fulfilled their duties, were unceasingly devoted to one deity, and used one formula, one rule, and one rite. Though they had separate duties, they had but one Veda and practised one duty” (MB abrig Muir, 1:144).

Satya yuga: Sanskrit for age of truth; the first age (yuga) of the manvantara. The golden age, which lasted 1,728,000 of our years (the first four-tenths of the entire manvantara).

Satyr ::: Class. Myth. One of a class of woodland deities, attendant on Bacchus, represented as part human, part horse, and sometimes part goat, and noted for riotousness and lasciviousness. satyr’s

Satyr: One of a class of woodland deities of Greek-Roman mythology, represented by the Greeks as a human figure with a horse’s ears and tail, and by the Romans as a human figure with a goat’s ears, tail, legs and budding horns.

Satyrs [from Greek satyroi] The luxuriant psychovital powers of nature, associated with Dionysos or Pan. They were represented in mythology as having bristly hair, snub nose, pointed ears, incipient horns, a tail; when they became confused with the Latin fauns they acquired goat’s horns and hoofs. They loved the music of the pipes, dance, song, and wine; and like Puck and nature spirits of Western Europe, they were elfish and given to pranks.

satachara. ::: the observance of Reality

satadharma. In Sanskrit, "hundred factors"; the normative roster of factors (DHARMA) recognized in the YOGĀCĀRA school's system of MAHĀYĀNA ABHIDHARMA. See BAIFA; and, for the full roster, the List of Lists.

satadharma

sat'aek 思擇. See TARKA

sataka ::: a century [of poems, etc.].

sataka

sataka. (S). See *sATAsĀSTRA.

satan ::: Satan From the Hebrew word for adversary, Satan is a fallen angel, demon, or minor god in many religions, playing various roles in the Koran, the Hebrew Bible, the Apocrypha and the New Testament, a personification of the powers of evil. Alternative names for Satan include the Devil, Lucifer, Bilial, Beelzebub, the Prince of Darkness and the Serpent.

satanic ::: a. --> Alt. of Satanical

satanical ::: a. --> Of or pertaining to Satan; having the qualities of Satan; resembling Satan; extremely malicious or wicked; devilish; infernal.

sataniccross ::: Satanic Cross See Symbols used in Occultism.

satanics ::: Satanic 'S' See Symbols used in Occultism.

satanism ::: Satanism Satanism is a term that is often misused, referring to a religious, semi-religious, and/or philosophical movement. The term is normally applied by non-Satanists to those individuals or groups who worship an entity called 'Satan', advocating the triumph of evil forces over good in the universe. The Church of Satan was founded by Anton Szandor LaVey in 1966.

satanism ::: n. --> The evil and malicious disposition of Satan; a diabolical spirit.

satanist ::: n. --> A very wicked person.

satan ::: n. --> The grand adversary of man; the Devil, or Prince of darkness; the chief of the fallen angels; the archfiend.

satanophany ::: n. --> An incarnation of Satan; a being possessed by a demon.

SATAN {Security Administrator's Integrated Network Tool}

sat an) used by chasidic Jews of the 18th century.

satapas ::: with tapas; maintained by an effort of will. satapas smaran smarana

satarka ::: same as savitarka.

satasāhasrikāprajNāpāramitāsutra

satasāhasrikāprajNāpāramitāsutra. (T. Shes rab kyi pha rol tu phyin pa stong phrag brgya pa; C. Shiwansong bore; J. Jumanju hannya; K. Simmansong panya 十萬頌般若). In Sanskrit, the "Perfection of Wisdom in One Hundred Thousand Lines," the longest of the PRAJNĀPĀRAMITĀ sutras. Some scholars regard the AstASĀHASRIKĀPRAJNĀPĀRAMITĀ (eight thousand lines) to be the earliest of the prajNāpāramitā sutras, which was then expanded into the AstadasasāhasrikāprajNāpāramitāsutra (eighteen thousand lines) and the PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA (twenty-five thousand lines). According to this explanation, the most extensive of the expansions is the satasāhasrikāprajNāpāramitā, sometimes referred to as the "great mother [of the victors]." The composition sequence of these different sutras is not as clear as once thought, however, and there appear to be parts of the sātasāhasrikā not found in the Asta, which may go back to very early material. The text is in three major sections, with the first two expanding on the contents of the AstasāhasrikāprajNāpāramitā. The third section, which seems to be an independent text, contains discussions of topics such as the nature of enlightenment, the Buddha's omniscience, the body of the Buddha, and the six perfections. Unlike the other two briefer expansions, the version in one hundred thousand lines omits four chapters that occur in the AstasāhasrikāprajNāpāramitā. It is said that after the Buddha taught the satasāhasrikāprajNāpāramitā, he entrusted it to the NĀGAs, who kept it in a jeweled casket in the bottom of the ocean, where it was eventually retrieved and brought to the human world by NĀGĀRJUNA.

sATAsĀSTRA (no. 1569)

sat-asat ::: the existent and the non-existent.

SATA {Serial Advanced Technology Attachment}

satatam maccittah ::: always one in heart and consciousness with Me. [cf. Gita 18.57]

satata-yukta ::: [always in union]. [cf. Gita 10.10; 12.1]

sAtavAhana Empire c. 230 BCE-220 CE

sat'a 捨墮. See NAIḤSARGIKAPĀYATTIKA

sat ::: being, existence; Pure Existence; the thing that truly is; the right, the highest or best or real good.

sat ::: being, existence; substance; "pure existence, eternal, infinite, indefinable, not affected by the succession of Time, not involved in the extension of Space, beyond form, quantity, quality", the first term of saccidananda and the principle that is the basis of satyaloka;"the spiritual substance of being" which is cast "into all manner of forms and movements"; existence as "the stuff of its own becoming", which on every plane is "shaped into the substance with which Force has to deal" and "has formed itself here, fundamentally, as Matter; it has been objectivised, made sensible and concrete to its own .. self-experiencing conscious-force in the form of self-dividing material substance" (anna1); short for sat brahman.

satbodham. ::: being-consciousness

sat brahman (sat brahman; sat-brahman) ::: brahman as universal Being, same as sarvaṁ brahma; "Existence pure, indefinable, infinite, absolute, . . . the fundamental Reality which Vedantic experience discovers behind all the movement and formation which constitute the apparent reality".

sat brahman ::: see sad brahman

satchel ::: n. --> A little sack or bag for carrying papers, books, or small articles of wearing apparel; a hand bag.

sat-chit-ananda. ::: the natural state of being-knowledge-bliss; Truth being in bliss; Truth being in bliss; the Source of knowledge or consciousness; pure knowledge &

sat-cit-ananda (sat-chit-ananda) ::: (usually spelled saccidananda) sat-cit-ananda Existence-Consciousness-Bliss, "the infinite being [sat], the infinite consciousness [cit], the infinite delight [ananda] which are the supreme planes of existence and from which all else derives or descends into this obscurer ambiguous manifestation"; referred to as "thrice seven" planes because "each of the divine principles contains in itself the whole potentiality of all the other six notes of our being" (see loka).

sated ::: imp. & p. p. --> of Sate

sateen ::: n. --> A kind of dress goods made of cotton or woolen, with a glossy surface resembling satin.

sateless ::: a. --> Insatiable.

satellite ::: 1. One who attends a powerful dignitary; a subordinate. 2. A small body in orbit around a larger body. satellites.

satellite ::: n. --> An attendant attached to a prince or other powerful person; hence, an obsequious dependent.
A secondary planet which revolves about another planet; as, the moon is a satellite of the earth. See Solar system, under Solar. ::: a.


satellitious ::: a. --> Pertaining to, or consisting of, satellites.

sate ::: to satisfy (a desire or appetite) fully. sates.

sate ::: v. t. --> To satisfy the desire or appetite of; to satiate; to glut; to surfeit. ::: --> imp. of Sit.
of Sit


satguru &

sathanas ::: n. --> Satan.

sati ::: 1. [a good woman; a good and loyal wife]. ::: 2. [a widow who immolates herself on her husband's funeral pyre]. ::: 3. [Sati: the daughter of Daksa and wife of Siva].

satiate ::: a. --> Filled to satiety; glutted; sated; -- followed by with or of. ::: v. t. --> To satisfy the appetite or desire of; to feed to the full; to furnish enjoyment to, to the extent of desire; to sate; as, to satiate appetite or sense.

satiated ::: imp. & p. p. --> of Satiate

satiating ::: p. pr. & vb. n. --> of Satiate

satiation ::: n. --> Satiety.

satiety ::: n. --> The state of being satiated or glutted; fullness of gratification, either of the appetite or of any sensual desire; fullness beyond desire; an excess of gratification which excites wearisomeness or loathing; repletion; satiation.

satiety ::: the condition of having any appetite or desire gratified to the full or to excess.

sat ::: --> imp. of Sit. ::: imp. --> of Sit ::: p. p.

satinet ::: n. --> A thin kind of satin.
A kind of cloth made of cotton warp and woolen filling, used chiefly for trousers.


sating ::: p. pr. & vb. n. --> of Sate

satin ::: n. --> A silk cloth, of a thick, close texture, and overshot woof, which has a glossy surface.

satinwood ::: n. --> The hard, lemon-colored, fragrant wood of an East Indian tree (Chloroxylon Swietenia). It takes a lustrous finish, and is used in cabinetwork. The name is also given to the wood of a species of prickly ash (Xanthoxylum Caribaeum) growing in Florida and the West Indies.

satiny ::: a. --> Like or composed of satin; glossy; as, to have a satiny appearance; a satiny texture.

sation, impulse, etc. Reservoir of past mental impressions or storehouse of memory.

sation ::: n. --> A sowing or planting.

satipatthāna. (P). See SMṚTYUPASTHĀNA.

satipatthāna. See SMṚTYUPASTHĀNA

satipatthāna

sati. (P). See SMṚTI.

satire ::: a. --> A composition, generally poetical, holding up vice or folly to reprobation; a keen or severe exposure of what in public or private morals deserves rebuke; an invective poem; as, the Satires of Juvenal.
Keeness and severity of remark; caustic exposure to reprobation; trenchant wit; sarcasm.


satire: An attack on any idiocy or vice in the form of scathing humor, or a critique of what the author sees as dangerous religious, political, moral, or social standards. Satire is not solely written for entertainment purposes, but generally has an aim or agenda to present. Jonathan Swift's Gulliver's Travels is an example of a satire.

satiric ::: a. --> Alt. of Satirical

satirical ::: a. --> Of or pertaining to satire; of the nature of satire; as, a satiric style.
Censorious; severe in language; sarcastic; insulting.


satirical comedy: A type of comedy that intends to underline the vices of society. Examples of this form include Sheridan'sThe School for Scandal and Jonson's The Alchemist.

satirist ::: n. --> One who satirizes; especially, one who writes satire.

satirized ::: imp. & p. p. --> of Satirize

satirize ::: v. t. --> To make the object of satire; to attack with satire; to censure with keenness or severe sarcasm.

satirizing ::: p. pr. & vb. n. --> of Satirize

sati ::: safety; secure possession (of a siddhi). sati ssatir atir dhan dhananam

sati. See SMṚTI

satisfaction ::: 1. The state of being satisfied; contentment. 2. An instance of the fulfilment or gratification of a desire, need, or appetite.

satisfaction ::: n. --> The act of satisfying, or the state of being satisfied; gratification of desire; contentment in possession and enjoyment; repose of mind resulting from compliance with its desires or demands.
Settlement of a claim, due, or demand; payment; indemnification; adequate compensation.
That which satisfies or gratifies; atonement.


satisfactive ::: a. --> Satisfactory.

satisfactory ::: a. --> Giving or producing satisfaction; yielding content; especially, relieving the mind from doubt or uncertainty, and enabling it to rest with confidence; sufficient; as, a satisfactory account or explanation.
Making amends, indemnification, or recompense; causing to cease from claims and to rest content; compensating; atoning; as, to make satisfactory compensation, or a satisfactory apology.


satisfiability problem A problem used as an example in {complexity theory}. It can be stated thus: Given a Boolean expression E, decide if there is some assignment to the variables in E such that E is true. A {Boolean} expression is composed of Boolean variables, (logical) negation (NOT), (logical) {conjunction} (AND) and parentheses for grouping. The satisfiability problem was the first problem to be proved to be {NP-complete} (by Cook). ["Introduction to Automata Theory, Languages, and Computation" by Hopcroft and Ullman, pub. Addison-Wesley]. (1994-11-11)

satisfiability problem ::: A problem used as an example in complexity theory. It can be stated thus: Given a Boolean expression E, decide if there is someassignment to the variables in E such that E is true. first problem to be proved to be NP-complete (by Cook).[Introduction to Automata Theory, Languages, and Computation by Hopcroft and Ullman, pub. Addison-Wesley]. (1994-11-11)

satisfiable ::: a. --> That may be satisfied.

satisfied ::: filled with satisfaction; content.

satisfied ::: imp. & p. p. --> of Satisfy

satisfier ::: n. --> One who satisfies.

satisfy ::: a. --> In general, to fill up the measure of a want of (a person or a thing); hence, to grafity fully the desire of; to make content; to supply to the full, or so far as to give contentment with what is wished for.
To pay to the extent of claims or deserts; to give what is due to; as, to satisfy a creditor.
To answer or discharge, as a claim, debt, legal demand, or the like; to give compensation for; to pay off; to requite; as, to


satisfyingly ::: adv. --> So as to satisfy; satisfactorily.

satisfying ::: p. pr. & vb. n. --> of Satisfy

satisfy ::: to fulfil the desires, expectations, aspirations, needs, or demands of (a person, the mind, heart, etc.); give full contentment to. satisfies, satisfied.

sati

satis universitatis [Latin] ::: enough of the universe.

sative ::: a. --> Sown; propagated by seed.

satkarma. ::: good or meritorious acts

satkāyadṛsti. (P. sakkāyaditthi; T. 'jig tshogs la lta ba; C. youshenjian; J. ushinken; K. yusin'gyon 有身見). In Sanskrit, "[wrong] view of a real person," "view of a existent body"; the wrong view that the impermanent components of the body (KĀYA) are in fact real (sat). This wrong view is related to the (mis)conceptions of I (AHAMKĀRA) and mine (MAMAKĀRA). It is classed as a type of afflicted view (klistadṛsti), that is, a mistaken belief about a self in relation to the five aggregates (SKANDHA). In mainstream Buddhist materials, satkāyadṛsti is listed as the first of ten fetters (SAMYOJANA) that keep beings bound to the cycle of rebirth (SAMSĀRA) and as the sixth of ten fundamental afflictions (MuLAKLEsA). Pāli materials delineate four types of satkāyadṛsti for each of the five aggregates (P. khandha, S. SKANDHA), for a total of twenty varieties in all. The four types are: (1) the belief that the self is the same as the aggregates; i.e., the same as materiality (RuPA), sensations (VEDANĀ), perception (SAMJNĀ), conditioning factors (SAMSKĀRA), and consciousness (VIJNĀNA); (2) the belief that the self is contained in the aggregates, (3) the belief that the self is different from the aggregates, and (4) the belief that the self is the owner of the aggregates. Satkāyadṛsti is permanently eradicated by attaining the state of a stream-enterer (SROTAĀPANNA), the first of four degrees of sanctity (see ĀRYAPUDGALA).

satkāyadṛsti

sat-kosa (sat-kosha) ::: the sheath (kosa) of our being corresponding sat-kosa to the plane of absolute existence (sat).

satkosa ::: [the sheath of pure existence (sat)].

satle ::: v. t. & i. --> To settle.

satori

satori. (悟). In Japanese, "awakening," "enlightenment." See WU; DUNWU; BODHI.

sat purusa (Sat Purusha) ::: the pure divine Self; God.

sat-purus.a (sat-purusha; sat purusha) ::: the spirit in its poise of pure sat-purusa existence; the highest form of consciousness in the evolutionary scale.

satrapal ::: a. --> Of or pertaining to a satrap, or a satrapy.

satrapess ::: n. --> A female satrap.

satrapical ::: a. --> Satrapal.

satrapies ::: pl. --> of Satrapy

satrap ::: n. --> The governor of a province in ancient Persia; hence, a petty autocrat despot.

satrapy ::: n. --> The government or jurisdiction of a satrap; a principality.

sat samudra (chit samudra) ::: ocean of existence.

satsanga ::: [association with the good], good company.

SATSANGA. ::: The communion with the good. ,

satsang&

satsuma ware ::: --> A kind of ornamental hard-glazed pottery made at Satsuma in Kiushu, one of the Japanese islands.

sattadhana. See SAPTADHANA

sattādhikaranasamatha. See SAPTĀDHIKARAnAsAMATHA

sattaloka. See SATTVALOKA

sat-tapas ::: existence (sat) moulding itself through its own force (tapas).

satta. See SATTVA

sattatathāgata. See SAPTATATHĀGATA

satthar. See sĀSTṚ

SAT. ::: The thing that truly is; being; existence; the One

sat. ::: the underlying existence of Reality; the Truth; the Supreme; the Real; true existence; pure being that is undistorted by bias, prejudice, or belief systems

sattva (Sattwa) ::: [one of the three gunas]: the mode of light and poise and peace; the force of equilibrium (translates in quality as good and harmony and happiness and light).

sattvaguna (Sattwaguna) ::: [the quality (guna) of sattva].

sattvaguna. :::the single principle which leads to happiness, sentience, unity and unification, symmetry, salvation and liberation; resistance to binding action and to both positive and negative space-time curvatures; facilitates the reflection of consciousness and is favourable for the attainment of liberation; it's effect is Brahmavichara &

sattvakasāya

sattvakasāya. (T. sems can snyigs ma; C. zhongsheng zhuo; J. shujojoku; K. chungsaeng t'ak 衆生濁). In Sanskrit, "degeneracy of beings," one of the five signs of the degeneration of a world system that, according to Buddhist cosmology, occur between the time when the average human life span is one hundred years and when it is ten years. The term sattvakasāya refers to the fact that the intelligence and moral character of the beings who populate the world deteriorate during this period. See KĀsĀYA; SAMVARTAKALPA.

sattvaloka. (P. sattaloka; T. sems can 'jig rten; C. zhongsheng shijian/youqing shijian; J. shujo seken/ujoseken; K. chungsaeng segan/yujong segan 衆生世間/有情世間). In Sanskrit, "world of sentient beings"; a term used to refer to the sentient beings (SATTVA) who are the inhabitants of the realms of SAMSĀRA. The sattvaloka is used in distinction to, and in conjunction with, its companion term BHĀJANALOKA, the "receptacle world" that is the physical environment or "container" for those sentient beings. The inanimate bhājanaloka and the animate sattvaloka together make up the three realms of existence (TRILOKA[DHĀTU]). The bhājanaloka is formed during the first of the twenty intermediate-length eons (KALPA) that make up the one great eon (MAHĀKALPA), called the "kalpa of creation" (VIVARTAKALPA); the sattvaloka comes into existence during the remaining nineteen intermediate-length kalpas as sentient beings begin to be reborn in the bhājanaloka, beginning in the heavens and ending in the hells. The disappearance of the sattvaloka takes the form of a gradual depopulation of the bhājanaloka during the "kalpa of dissolution" (SAMVARTAKALPA). This process begins with the cessation of those beings' rebirth in hell, which is followed by the dissolution of the hells themselves. (Those beings whose time in hell is not yet exhausted will be reborn in a hell in another universe.) The same twofold process then occurs for the realms of animals and ghosts. After that, seven suns appear in the sky, incinerating the remaining bhājanaloka, including Mount SUMERU, the four continents, and the subtle-materiality heavens of the first DHYĀNA. Beings in the first DHYĀNA who can achieve the second dhyāna escape destruction. When the kalpa of creation begins again, the bhājanaloka and the sattvaloka reappear due to the inertial force of the KARMAN of sentient beings. These two worlds and the world of the five aggregates (C. WUYUN SHIJIAN) together constitute the three types of world systems (C. SANZHONG SHIJIAN).

sattvaloka

sattvanurupa sarvasya sraddha ::: the faith of each man takes the shape given to it by his stuff of being. [Gita 17.3]

sattvaparyanka

sattvaparyanka. (T. skyil krung). In Sanskrit, "heroic cross-legged posture," the sattvaparyanka is a seated pose formed with both legs bent horizontally with the shins lying flat on the seat and one foot lying slightly in front of the other. See also ĀSANA.

sattvapatti. ::: purity of Heart; attaining Reality; the passage of the mind in Truth; a state of mind wherein the mind is full of purity and light; when the aspirant begins to feel the being of the real Self within him; the fourth stage in the path of Self-knowledge

sattvaprerana ::: a direct indication from the inner being of what is to be thought, felt or done.

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.

sattva. (P. satta; T. sems can; C. youqing/zhongsheng; J. ujo/shujo; K. yujong/chungsaeng 有情/衆生). In Sanskrit, "living being," commonly translated into English as "sentient being"; a generic term for any being in the cycle of rebirth (SAMSĀRA), including the five or six rebirth destines (GATI) of divinities (DEVA), demigods or titans (ASURA), humans (MANUsYA), animals (TIRYAK), ghosts (PRETA), and hell denizens (NĀRAKA). Buddhism, unlike the JAINA tradition, does not generally accept that plants are endowed with consciousness and thus does not typically include plant life among sentient beings (although this claim later becomes a matter of debate within the tradition, especially in East Asia). The term sattva technically does not include buddhas and ARHATs, because they are no longer subject to rebirth. In the word BODHISATTVA and MAHĀSATTVA, sattva may retain a meaning closer to its mainstream Indian usage as "spiritual essence," as in the SāMkhya school, where sattva is conceived as the spiritual, enlightening "strand" (guna) that interacts with tamas (dullness) and rajas (energy) to explain the dispositions of people and the changes that occur in the environment.

sattvārdhaparyanka

sattvārdhaparyanka. (T. skyil krung phyed pa). In Sanskrit, "heroic half cross-legged posture," the sattvārdhaparyanka is a seated pose similar to SATTVAPARYAnKA, where one leg is bent horizontally with the shin lying flat on the seat and the other leg bent and hanging somewhat pendant. See also ĀSANA.

sattvārtha

sattvārtha. (T. sems can gyi don; C. raoyi youqing; J. nyoyakuujo; K. yoik yujong 饒益有情). In Sanskrit, the "welfare of sentient beings," a term that occurs in Buddhist morality in the phrase sattvārthakriyāsīla, "the precept of acting for the welfare of sentient beings," the third of the bodhisattva's "three sets of pure precepts" (trividhāni sīlāni, see sĪLATRAYA) as systematized in the BODHISATTVABHuMI. This set refers to practices that accrue to the welfare of others, in distinction to the saMvarasīla, or "restraining precepts," which refers to the HĪNAYĀNA rules of discipline (PRĀTIMOKsA) that help adepts restrain themselves from all types of unwholesome conduct; and practicing all types of virtuous deeds (kusaladharmasaMgrāhakasīla), which accumulates the various sorts of wholesome conduct. The welfare of sentient beings emphasizes a more active involvement in the lives of others through such deeds as nursing the sick, offering charity to the poor, protecting the helpless from harm, comforting the afflicted, and providing hospitality to travelers. It also includes more unusual forms of aid, such as using one's supranormal powers to reveal to potential transgressors the consequences of suffering in hell. The welfare of sentient beings is ultimately achieved by teaching them the dharma. In the case of the bodhisattva, sarvasattvārtha, the "welfare of all sentient beings," is one of the two goals that bodhisattvas have vowed to achieve, the other being buddhahood. It is said that by achieving buddhahood, the bodhisattva fulfills two aims or goals, his own welfare (SVĀRTHA) and the welfare of others (PARĀRTHA), the latter term being a synonym of sattvārtha. Of the three buddha bodies (BUDDHAKĀYA), the SAMBHOGAKĀYA and NIRMĀnAKĀYA are described as bodies that serve the welfare of others, and the DHARMAKĀYA is described as completing one's own aims or welfare.

sattvasamsuddhi. ::: purity of heart; purity of feeling; increase of light and purity

sattva (sattwa) ::: being; the highest of the three modes (trigun.a) of the energy of the lower prakr.ti, the gun.a that is "the seed of intelligence" and "conserves the workings of energy"; it is derived from prakasa, the corresponding quality in the higher prakr.ti, and is converted back into pure prakasa in the process of traigun.yasiddhi. Psychologically, sattva is the "purest quality of Nature", that which "makes for assimilation and equivalence, right knowledge and right dealing, fine harmony, firm balance, right law of action, right possession"; but its knowledge and will are "the light of a limited mentality" and "the government of a limited intelligent force", and "its limited clarity falls away from us when we enter into the luminous body of the divine Nature".

sattva &

sattva

sattvasthiti (sattwasthiti) ::: abiding in sattva. sattwatamasic ud udasinata

sattvayuga (Sattwayuga) ::: the Golden Age. [cf. the more usual satyayuga]

sattvic. :::pure; harmonious; steady; pertaining to sattva satya&

sattvika bhava rajasastamasasca ::: secondary subjective becomings of Nature [bhavah] that are sattvika, rajasika and tamasika. [Gita 7.12]

sattvika (sattwic) ::: [of the nature of sattva].

saturable ::: a. --> Capable of being saturated; admitting of saturation.

saturant ::: a. --> Impregnating to the full; saturating. ::: n. --> A substance used to neutralize or saturate the affinity of another substance.
An antacid, as magnesia, used to correct acidity of the stomach.


saturated ::: imp. & p. p. --> of Saturate ::: a. --> Filled to repletion; holding by absorption, or in solution, all that is possible; as, saturated garments; a saturated solution of salt.
Having its affinity satisfied; combined with all it can


saturate ::: v. t. --> To cause to become completely penetrated, impregnated, or soaked; to fill fully; to sate.
To satisfy the affinity of; to cause to become inert by chemical combination with all that it can hold; as, to saturate phosphorus with chlorine. ::: p. a.


saturating ::: p. pr. & vb. n. --> of Saturate

saturation 1. "graphics" In colour theory, the "colourfulness" of a stimulus relative to its {brightness}, the amount of the dominant wavelength relative to other wavelengths in the colour, one of the three coordinates in the {hue, saturation, value} (HSV) and {hue, saturation, brightness} (HSB) {colour models}. White, black and grey contain equal amounts of red, green and blue light and are completely unsaturated. A pure colour with very little gray in it is highly saturated. The amount of saturation does not affect the {hue} of a colour and is unrelated to the {value} (total amount of light in a colour). There are several competing mathematical definitions of saturation. {(http://www.ncsu.edu/scivis/lessons/colormodels/color_models2.html

saturation ::: n. --> The act of saturating, or the state of being saturating; complete penetration or impregnation.
The act, process, or result of saturating a substance, or of combining it to its fullest extent.
Freedom from mixture or dilution with white; purity; -- said of colors.


saturator ::: n. --> One who, or that which, saturates.

saturday ::: n. --> The seventh or last day of the week; the day following Friday and preceding Sunday.

saturity ::: n. --> The state of being saturated; fullness of supply.

saturnalian ::: a. --> Of or pertaining to the Saturnalia.
Of unrestrained and intemperate jollity; riotously merry; dissolute.


saturnalia ::: n. pl. --> The festival of Saturn, celebrated in December, originally during one day, but afterward during seven days, as a period of unrestrained license and merriment for all classes, extending even to the slaves.
Hence: A period or occasion of general license, in which the passions or vices have riotous indulgence.


saturn ::: Saturn The 2nd largest planet in the solar system after Jupiter, and the 6th from the sun. It was named after the Roman god Saturn, the counterpart of Cronus in Greek mythology. Astrologically, Saturn rules Capricorn.

saturnian ::: a. --> Of or pertaining to Saturn, whose age or reign, from the mildness and wisdom of his government, is called the golden age.
Hence: Resembling the golden age; distinguished for peacefulness, happiness, contentment.
Of or pertaining to the planet Saturn; as, the Saturnian year. ::: n.


saturnicentric ::: a. --> Appearing as if seen from the center of the planet Saturn; relating or referred to Saturn as a center.

saturnine ::: a. --> Born under, or influenced by, the planet Saturn.
Heavy; grave; gloomy; dull; -- the opposite of mercurial; as, a saturnine person or temper.
Of or pertaining to lead; characterized by, or resembling, lead, which was formerly called Saturn.


saturnism ::: n. --> Plumbism.

saturnist ::: n. --> A person of a dull, grave, gloomy temperament.

saturn ::: n. --> One of the elder and principal deities, the son of Coelus and Terra (Heaven and Earth), and the father of Jupiter. The corresponding Greek divinity was Kro`nos, later CHro`nos, Time.
One of the planets of the solar system, next in magnitude to Jupiter, but more remote from the sun. Its diameter is seventy thousand miles, its mean distance from the sun nearly eight hundred and eighty millions of miles, and its year, or periodical revolution round the sun, nearly twenty-nine years and a half. It is surrounded by a


satvabhih ::: with them as fighters in the battle. [Ved.]

satya ::: 1. true; truth; truth of being [cf. rtam]. ::: 2. [ =satyayuga]. ::: 3. [ =satyaloka]. ::: satyam [nominative]

satyadarsanam (satyadarshanam) ::: truth-vision.

satyadeva ::: literally "true god"; a term used for the highest of the ten types of consciousness (dasa-gavas) in the evolutionary scale, also called siddhadeva or siddha purus.a: mind raised to the plane of sat.

satyadharma ::: the law of the Truth; knowledge in action. satyadharm satyadharmaya aya dr drstaye

satyadharma ::: the Law of the Truth; the carrying out of jnana in bhava and action.

satyadr.s.t.i (satyadrishti) ::: true vision; vision of the truth; an element satyadrsti of Mahesvari bhava.

satyadvaya. (P. saccadvaya; T. bden pa gnyis; C. erdi; J. nitai; K. ije 二諦). In Sanskrit, "the two truths," viz., "ultimate truth" (PARAMĀRTHASATYA) and "conventional truth" (SAMVṚTISATYA). The two truths are central terms in Buddhist philosophy for categorizing the phenomena of the universe. Regardless of the school, the two truths are presumed to be exhaustive, with everything that exists, that is, all DHARMAs, falling into one of the two categories. This bifurcation is associated especially with the MADHYAMAKA school, but it occurs in other schools as well, with each providing its own view of what constitutes the two truths. In each case, however, conventional truths might be described as the objects of ordinary experience that tend to be misperceived by the unenlightened, by mistakenly ascribing to them a greater degree of reality than they in fact possess. Thus, despite being "truths," conventional truths are falsely perceived, as implied in the term saMvṛti, with its connotation of deception. Ultimate truths, literally "supreme object truths," might be described as those realities that exist as they appear and whose direct perception can lead to liberation from rebirth. For the VAIBHĀsIKA branch of SARVĀSTIVĀDA ABHIDHARMA, a conventional truth is any phenomenon that can be either physically or mentally broken down into parts; an ultimate truth is a partless particle of matter or an indivisible moment of consciousness. For the YOGĀCĀRA, conventional truths are dependent phenomena (PARATANTRA) as well as permanent phenomena such as space (ĀKĀsA); ultimate truths are consummate natures (PARINIsPANNA). In Madhyamaka, conventional truths are all phenomena other than emptiness (suNYATĀ), which is the ultimate truth. The Chinese SAN LUN ZONG(Madhyamaka) master JIZANG (549-623) discusses the three stages of the two truths, in which each of these stages serves to correct any possible reification of Buddhist truth.

satyadvaya

satyagraha [Hind.] ::: ["insistence on truth", in the Indian national movement the name given to the non-violent resistance advocated by Mahatma Gandhi and others].

satya grahin. ::: seeker of Truth

satyakalpana ::: truth-imagination. satyakalpana

satya kama. ::: he who longs or desires for Truth

satyaloka ::: the world (loka) of the "highest truth of being", the plane of sat, where the "soul may dwell in the principle of infinite unity of self-existence and be aware of all consciousness, energy, delight, knowledge, will, activity as conscious form of this essential truth, Sat or Satya".

satyaloka ::: world of (the highest) truth of being.

satya manomaya ::: true mental.

satyamantrah ::: they who have the true thought (expressed in the inspired Word). [RV 1.20.4; 7.76.4]

satya mantra ::: the true thought expressed in the rhythm of the truth. [Ved.]

satyam rtam brhat (Satyam Ritam Brihat) ::: the Truth, the Right, the Vast. [Atharva-veda 12.1.1]

satyam rtam ::: Truth and Right. [Ved.]

satyam ::: see under satya

satyam-shivam-sundaram. ::: "The True, God and the Beautifull"

satyam suryam ::: the true Sun. [Ved.]

satyam tat ... suryam ::: that true (illuminating) Sun. [Ved.]

satyam tat ::: that Truth. [Ved.]

satyam ::: truth; essential truth of being, one of the three terms ex- pressing the nature of vijñana (see satyam r.taṁ br.hat).

satya narayana. ::: supreme Truth

satyannasti paro dharmah ::: there is no higher law of conduct [dharma] than truth.

satyaprakasa (satyaprakasha) ::: true illumination; light of truth. satyaprakasa satyapratij ña

satya. (P. sacca; T. bden pa; C. di; J. tai; K. che 諦). In Sanskrit, "truth," in the sense of that which is nondeceptive and exists as it appears. The term appears in two famous lists: the FOUR NOBLE TRUTHS (catvāry āryasatyāni) that were set forth in the Buddha's first sermon, the DHAMMACAKKAPPAVATTANASUTTA (S. DHARMACAKRAPRAVARTANASuTRA); and the two truths (SATYADVAYA) discussed in the Buddhist philosophical schools and especially in MADHYAMAKA, viz., the conventional truth, or SAMVṚTISATYA, and the ultimate truth, or PARAMĀRTHASATYA. In Madhyamaka, satya is also used in the compound satyasiddha, "truly existent" or "truly established," to refer to a false degree of truth or autonomy imagined by ignorance. It is also found in the compound SATYAVACANA ("statement of truth"), where magical powers derive from the truth inherent in one's words. In the MAHĀYĀNA, such solemn asseverations of truth reflect the power of a bodhisattva's aspiration to bring about the welfare of all sentient beings. See also SANDI.

satyarūpa ::: actual form. satyarupa

satya sankalpa. ::: true intentions; good intentions; whatever he desires is fulfilled by the Lord's Grace &

satyasatya ::: truth and falsehood, a duality (dvandva) of the mind satyasatya "created by our limited nature of consciousness and the partiality of our intellect and its little stock of reasonings and intuitions".

satya

satyasrutah ::: hearers of the Truth. [Ved.]

satyasya drstih srutih smrtih pratibodha iti jnanam; vrtte tu karmani ca satyadharma eva jnanam ::: [the seeing, hearing and remembering of truth, and realisation, these are jnana; and in conduct and action the Law of the Truth is jnana].

satyatapatya ::: true tapatya.

satya ::: true; truth (same as satyam); short for satyaloka or satyayuga. satya br brhat

satyavacana. (P. saccavacana, [alt. saccakiriyā]; T. bden pa'i ngag; C. shiyu; J. jitsugo; K. siro 實語). In Sanskrit, "asseveration of truth," or "statement of truth"; a solemn declaration or oath in which the truth inherent in its words generates magical or protective powers (see PARITTA). For example, when Prince SIDDHĀRTHA first renounced the world and cut off his hair, he threw it into the air and said, "If I am to become a buddha, may it stay in the sky." Due to this asseveration of truth, his hair was caught by the chief of the gods sAKRA, who enshrined it in a CAITYA in the TRĀYASTRIMsA heaven. The Buddha's disciple AnGULIMĀLA offered a well-known asseveration of truth to help ease a woman's labor pains: "Since I was born of āryan birth, O sister, I am not aware of having intentionally deprived any living being of its life. By this asseveration of truth, may you be well and may your unborn child be well." (There is intentional irony in this statement, since Angulimāla was a murderer before he became a monk; his "āryan birth" here refers to his ordination into the SAMGHA.) In Buddhist literature, miraculous events are said to be a result of an asseveration of truth. Often, when a bodhisattva has given away some body part as an act of DĀNA (see DEHADĀNA; SHESHEN) that body part is restored as a result of one's solemn declaration, as in the case of SADĀPRARUDITA. In the JĀTAKAMĀLĀ of Āryasura, sakra appears in the form of a blind brāhmana to test the generosity of King sIBI, one of the Buddha's previous lives. The king goes blind when he donates his eyes to the brāhmana, but his sight is restored when he makes a solemn statement of truth that his charity is sincere, articulating, in effect, the bodhisattva's aspiration to seek the welfare of all beings (SATTVĀRTHA). According to another story, a young boy was bitten by a poisonous snake. The distraught parents stopped a passing monk and asked him to use his medical knowledge to save the child. The monk replied that the situation was so grave that the only possible cure was an asseveration of truth. The father said, "If I have never seen a monk that I did not think was a scoundrel, may the boy live." The poison left the boy's leg. The mother said, "If I have never loved my husband, may the boy live." The poison retreated to the boy's waist. The monk said, "If I have never believed a word of the dharma, but found it utter nonsense, may the boy live." The boy rose, completely cured. Such is the power of the truth.

satyavacana

satyavadanam ::: truth-utterance.

satyavan ::: "Son of King Dyumatsena; the tale of Satyavan and Savitri is told in the Mahabharata as a story of conjugal love conquering death.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

satyayuga (satyayuga; satya yuga) ::: the "Age of Truth" or Golden Age; "a period of the world in which a harmony, stable and sufficient, is created and man realises for a time, under certain conditions and limitations, the perfection of his being", the first age in a caturyuga, whose master-spirit is the brahman.a.

satya yuga. ::: the age of the Truth, where everyone in the world is truthful; "golden age": this yuga &

satya (yuga) ::: [the first of the four Ages]: the Age of the Truth, the Golden Age.

satyena tisthate jagat ::: [the world stands by Truth].

satyr ::: class. Myth. One of a class of woodland deities, attendant on Bacchus, represented as part human, part horse, and sometimes part goat, and noted for riotousness and lasciviousness. satyr"s.

satyriasis ::: n. --> Immoderate venereal appetite in the male.

satyric ::: a. --> Alt. of Satyrical

satyrical ::: a. --> Of or pertaining to satyrs; burlesque; as, satyric tragedy.

satyrion ::: n. --> Any one of several kinds of orchids.

satyr ::: n. --> A sylvan deity or demigod, represented as part man and part goat, and characterized by riotous merriment and lasciviousness.
Any one of many species of butterflies belonging to the family Nymphalidae. Their colors are commonly brown and gray, often with ocelli on the wings. Called also meadow browns.
The orang-outang.



TERMS ANYWHERE

1. A religious feast day; a holy day. 2. A period of cessation from work or one of recreation; vacation. holiday"s.

1. Not satisfied in respect of something desired; not having obtained all that, or as much as, is wished for. 2. Not satisfied with some circumstance, result, etc.; dissatisfied, displeased.

1. The fact, character, or quality of being useful or serviceable; fitness for some desirable purpose or valuable end; usefulness, serviceableness. 2. Philos. The ability, capacity, or power of a person, action, or thing to satisfy the needs or gratify the desires of the majority, or of the human race as a whole. 3. A useful, advantageous, or profitable thing, feature, etc.; a use. Chiefly in pl. utility"s, utilities.

1. Unsatisfactorily; poorly. 2. Evil. 3. Harm or injury. ill-armed, ill-fitting, ill-heard, ill-lighted, ill-lit, ill-poised, ill-served, ill-shaped, ill-trained, ill-understood.

3. In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu"s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

account ::: n. 1. A record of debts and credits, applied to other things than money or trade. 2. A particular statement or narrative of an event or thing; a relation, report, or description. v. 3. To render an account or reckoning of; to give a satisfactory reason for, to give an explanation.

ache ::: a continuous or abiding pain, in contrast to a sudden or sharp one. Used of both physical and mental sensations.

aching ::: 1. Having the sensation of continuous or ever-recurring pain, throbbing painfully. 2. Full of or precipitating nostalgia, grief, loneliness, etc.

"Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine*

“Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine

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

"A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.” The Life Divine*

“A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.” The Life Divine

". . . all birth is a progressive self-finding, a means of self-realisation.” Essays in Philosophy and Yoga

“… all birth is a progressive self-finding, a means of self-realisation.” Essays in Philosophy and Yoga

“All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human

Amal: “The reference here seems to be to satchitananda in its ultimate reality. There it is one single reality with a threefold aspect on the one hand and on the other an exclusive character of its own. This character is beyond everything—and is a mystery which cannot be expressed.”

Amal: “They must be Sat-Chit-Ananda.”

Amal: “This must be sat-chit-ananda - Being, Consciousness and Bliss. Here the threefold reality seems subsumed under one category doing duty for the three.

Ananda in the consciousness, their workings there, the realisation of the divine or spiritual love, the perception of on€’s own psy- chic being, the discovery of one’s own true mental being, true wtal being, true physical being, the realisation of the overmind or the Supramental consciousness, the clear perception of the relation of all these things to our present inferior nature and their action on it to change that lower nature. These things also are often called experiences when they only come in flashes, snatches or rare visitations ; they are spoken of as full realisa- tions only when they become very positive or frequent or con- tinuous or normal.

:::   "And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.” The Synthesis of Yoga

“And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.” The Synthesis of Yoga

appease ::: 1. To bring to a state of peace, quiet, ease, calm, or contentment; pacify; soothe. 2. To satisfy, allay, or relieve.

appeased ::: pacified, quieted, satisfied; soothed.

"Art is a living harmony and beauty that must be expressed in all the movements of existence. This manifestation of beauty and harmony is part of the Divine realisation upon earth, perhaps even its greatest part.” Questions and Answers, MCW Vol. 3.

“Art is a living harmony and beauty that must be expressed in all the movements of existence. This manifestation of beauty and harmony is part of the Divine realisation upon earth, perhaps even its greatest part.” Questions and Answers, MCW Vol. 3.

"As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

“As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

assured ::: 1. Made certain; guaranteed. 2. Certified, verified. 3. Made secure or certain; confirmed. 4. Confident, characterized by certainty or security; satisfied as to the truth of something. assuring.

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

ASTROLOGY. ::: Many astrological predictions come true, quite a mass of them, if one takes all together. But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force, - or if their action constitutes a force, it is a transmitting energy, not an originating Power. Someone is there who has determined or something is there which is Fate, let us say; the stars are only indications. The astrologers themselves say that there are two forces, daiva and puruṣakāra, fate and individual energy, and the individual energy can modify and even frustrate fate. Moreover, the stars often indicate several fatepossibilities; for example, that one may die in mid-age, but that if that determination can be overcome, one can live to a predictable old age. Finally, cases are seen in which the predictions of the horoscope fulfil themselves with great accuracy up to a certain age, then apply no more. This often happens when the subject turns away from the ordinary to the spiritual life. If the turn is very radical, the cessation of predictability may be immediate; otherwise certain results may still last on for a time ; but there is no longer the sure inevitability.

"A thought is an arrow shot at the truth; it can hit a point, but not cover the whole target. But the archer is too well satisfied with his success to ask anything farther.” Essays Divine and Human

“A thought is an arrow shot at the truth; it can hit a point, but not cover the whole target. But the archer is too well satisfied with his success to ask anything farther.” Essays Divine and Human

:::   ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

“… a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies,—all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic,—for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

aura ::: “Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” Letters on Yoga

“Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development—Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” Letters on Yoga

babel ::: “The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other’s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle

babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works     Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle

beating ::: n. 1. A throbbing or pulsation, as of the heart. beatings. adj. 2. Throbbings, pulsations.

beatitude ::: Madhav: “Beatitude is different from bliss. In bliss there is a constant vibration, there is a movement, but beatitude is something tranquil and joyous, I would not call it a vibration; it is a state of happiness oozing out benevolence.” Sat-Sang Vol. VIII

beat ::: n. 1. A stroke or blow. 2. A regular sound or stroke. 3. The rhythmic contraction and expansion of the arteries with each beat of the heart. 4. A pulsating sound. 5. A forceful flapping of wings. beats, nerve-beat, hammer-beats, heart-beats, heart-beats", moment-beats, rhyme-beats. v. 6. To strike or pound with repeated blows. 7. To shape or break by repeated blows, as metal. 8. To sound in pulsations. 9. To throb rhythmically; pulsate, as the heart. 10. To flap, especially wings. 11. To strike with or as if with a series of violent blows, dash or pound repeatedly against, as waves, wind, etc. beats, beaten, beating. *adj. *sun-beat.

beauty ::: the quality present in a thing or person that gives intense pleasure or deep satisfaction to the mind, whether arising from sensory manifestations (as shape, colour, sound, etc.), a meaningful design or pattern, or something else, (as a personality in which high spiritual qualities are manifest). Beauty, beauty"s, Beauty"s, beauty-drenched, earth-beauty"s.

BELLS. ::: Indicate the evening or attempt to open to the enmity and opposition to God, considered as an intense, impa- tient and perverse form of Love, is conceived as a possible means of realisation and salvation.

benumbed ::: made (any part of the body) insensible, torpid, or powerless; made numb, deprived of sensation; stupefied or stunned, as by a blow or shock; now mostly used for the effects of cold.

bitter ::: 1. Having or being a taste that is sharp, acrid, and unpleasant. 2. Difficult or distasteful to accept, admit; bear or endure. 3. Proceeding from or exhibiting strong animosity. 4. Causing a sharply unpleasant, painful, or stinging sensation; harsh; severe. bitterness.

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

break ::: v. 1. To destroy by or as if by shattering or crushing. 2. To force or make a way through (a barrier, etc.). 3. To vary or disrupt the uniformity or continuity of. 4. To overcome or put an end to. 5. To destroy or interrupt a regularity, uniformity, continuity, or arrangement of; interrupt. 6. To intrude upon; interrupt a conversation, etc. 7. To discontinue or sever an association, an agreement, or a relationship. **8. To overcome or wear down the spirit, strength, or resistance of. 9. (usually followed by in, into or out). 10. To filter or penetrate as sunlight into a room. 11. To come forth suddenly. 12. To utter suddenly; to express or start to express an emotion, mood, etc. 13. Said of waves, etc. when they dash against an obstacle, or topple over and become surf or broken water in the shallows. 14. To part the surface of water, as a ship or a jumping fish. breaks, broke, broken, breaking.* *n. 15.** An interruption or a disruption in continuity or regularity.

Satyavan, as Sri Aurobindo writes,”…is the soul carrying the truth of being within itself but descended into the grip of death and ignorance;”. Descended into the grip of death and ignorance, the divine realized soul, does not become ignorance but descends into death and then is saved by Savitri, the Divine Mother. After leaving his body”this house of clay” and wandering”in far-off eternities”, all the while a captive in Savitri’s “golden hands” he returns and replies to his father,

Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; …” (From a letter of Sri Aurobindo to a disciple. Included as a Note at the preface to Savitri.)

Satyavan ::: “Son of King Dyumatsena; the tale of Satyavan and Savitri is told in the Mahabharata as a story of conjugal love conquering death.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

Satyavan"s.

Satyr ::: Class. Myth. One of a class of woodland deities, attendant on Bacchus, represented as part human, part horse, and sometimes part goat, and noted for riotousness and lasciviousness. satyr’s

burning ::: adj. 1. Aflame; on fire. Also fig. 2. Very bright; glowing; luminous. 3. Characterized by intense emotion; passionate. 4. Urgent or crucial. 5. Extremely hot; scorching. 6. Very hot. ever-burning.* *n. 7. The state, process, sensation, or effect of being on fire, burned, or subjected to intense heat. altar-burnings.**

BURNING SENSATION. ::: If one brings down more Force or Light than some part of the being is ready for and that part resists or if there is a struggle between descending and adverse forces in the body, then these things can take place.

Burning Sensation

"But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.

“But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.

"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine

“But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” The Life Divine

"But the Titan will have nothing of all this; it is too great and subtle for his comprehension. His instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel, — if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly, — it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

But this exclusive consummation t$ not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one’s own being but in all beings, and, finally, the realisation of even the pheno- menal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the pTay of its fonns and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the dirine level, to its spiritualisation

"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

“By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

:::   "By self-realisation of Brahman as our self we find the force, the divine energy which lifts us beyond the limitation, weakness, darkness, sorrow, all-pervading death of our mortal existence; by the knowledge of the one Brahman in all beings and in all the various movement of the cosmos we attain beyond these things to the infinity, the omnipotent being, the omniscient light, the pure beatitude of that divine existence.” The Upanishads

“By self-realisation of Brahman as our self we find the force, the divine energy which lifts us beyond the limitation, weakness, darkness, sorrow, all-pervading death of our mortal existence; by the knowledge of the one Brahman in all beings and in all the various movement of the cosmos we attain beyond these things to the infinity, the omnipotent being, the omniscient light, the pure beatitude of that divine existence.” The Upanishads

cease ::: v. 1. To come to an end; stop. 2. To put an end to a condition or state of being; discontinue. 3. To come to an end; pass away; no longer exist. ceases, ceased* *n. 4.** Cessation.

CENT, There is no connection between the Christian concep- tion (of the Kingdom of Heaven) and the idea of the Supra- mental descent. The Christian conception supposes a state of things brought about by religious emotion' and d'mdral'purifica- tion but ' these things are no more"capable of changing the world, 'whatever value they may base for the individual, than mental idealism or any bther power yet called upon for the pur- pose] The Christian proposes to substitute the sattsic religious ego for the rajasic and tamasic cgo| but although this can be donc-as an individual achievement, it has never succeeded and win never succeed in • accomplishing itself in the mass. It has no higher spiritual or psjchological knowledge behind it and ignores the' foundation -of htimao character and the source of the difBculty — the duality 6f mind, ‘life and body. Unless there is a descent of a new Power of Consdousness, not subject to the dualities but still dynamic which will preside a new foundation and a lifting of the centre of consciousness above the mind, the

cessation ::: a ceasing or stopping; discontinuance; pause. cessations.

Citta-suddhi (purification of the mental or moral habits form- ed in the citta) was preached by the yogins as a first movement towards realisation and they got by it the saintliness of the saint and the quietude of the sage but the transformation of the nature of which w« speak Is something more than that, and this trans- formation does not come by contemplation alone.

cloven hoof ::: 1. A divided or cleft hoof, as in deer or cattle. 2. Evil or Satan, often depicted as a figure with cleft hooves.

colloquy ::: a formal conversation, dialogue or conference. colloquies.

compensates ::: makes satisfactory payment or reparation to; recompenses or reimburses.

complained ::: expressed feelings of pain, dissatisfaction, or resentment. complaining.

complaint ::: an expression of pain, dissatisfaction, discontent or resentment.

conception ::: Madhav: Conception is an effort made by the cognising faculty, the intellect. Concept is allied to ideas which lead to thoughts.” Sat-Sang Vol. IX

Conquest of desire for food ::: There are two ways of con- quering it ::: one of detachment, learning to regard food as only a physical necessity and the vital satisfaction of the stomach and the palate as a thing of no importance ; the other is to be able to take without insistence or seeking any food given and to find in it the equal rasa, not of the food for its own sake, but of the universal ananda.

conscious ::: 1. Having an awareness of one"s environment and one"s own existence, sensations, and thoughts. 2. Conscious implies being awake or awakened to an inner realization of a fact, a truth, a condition. half-conscious, half-consciously.

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

content ::: the state of being satisfied with what one is or has; not wanting more or anything else. contents, contented.

converse ::: spoken interchange of thoughts and feelings; conversation.

Co-ordination and harmonisation of parts is absent in many ; it is a thing that has to be attained to or built up. Moreover at a certain stage in sSdhana there is almost always a disparity or opposition between the parts that are already turned towards the Truth and are capable of experience and others that are not and pull one down to a lower level. The opposition is not equally acute in all cases, but in one degree or another it is almost uni- versal. Co-ordinadon and univeisaUsation can be satisfactorily done only when this is overcome. Till then oscillations are inevitable.

Cosmic love depends on the realisation of oneness of self with all. Psychic love or feeling for all can exist without this realisation.

CUNA. ::: Quality. The three primal qualities that form the nature of things ::: sativa, the quality that illumines, clarity ; rajas, the quality that drives to action, energy ; tamos, the quality that hides or darkens, inertia.

"Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life"s necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up to serve as material for other forms of life.” The Life Divine

“Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life’s necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up to serve as material for other forms of life.” The Life Divine

delight ::: “… the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d’être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

". . . desire is limitation and insecurity in a hunger for pleasure and satisfaction and not the seeking after the divine delight in things.” The Synthesis of Yoga*

“… desire is limitation and insecurity in a hunger for pleasure and satisfaction and not the seeking after the divine delight in things.” The Synthesis of Yoga

"Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti. ” The Synthesis of Yoga

“Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti.” The Synthesis of Yoga

desire ::: n. **1. A longing or craving, as for something that brings satisfaction or enjoyment. 2.** Sexual appetite or a sexual urge.

Desire nothing but the purity, force, fight, wideness, calm, Ananda of the divine consciousness and Us insistence to transform and perfect your mind, life and body. Ask for notfifng 6ut the divine, spiritual and supramenfal Truth, its realisation on earth and in you and in all who arc called and chosen and the condi- tions needed for its creation and its Wcfoiy over all opposing forces.

Desire-soiil ::: The vital with its mixed aspirations, desires, hungers of all kinds, good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind’s idealismgs and psychic stresses.

discontent ::: 1. A restless desire or craving for something one does not have. 2. Lack of content; dissatisfaction.

discontented ::: not content or satisfied; restlessly unhappy.

::: "Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than the physical, but not the less laws because they escape the external senses and are infinitely plastic and subtle.” The Human Cycle, etc.

“Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than the physical, but not the less laws because they escape the external senses and are infinitely plastic and subtle.” The Human Cycle, etc.

dispensation ("s) ::: the divine ordering of worldly affairs.

dissatisfied ::: 1. Not satisfied or pleased; discontented. 2. Feeling or exhibiting a lack of contentment or satisfaction.

dissatisfies ::: fails to satisfy; disappoints.

DIVINE AND FORM. ::: The personal realisation of the Divine may be sometimes with Form, sometimes without Form. Without Form, it is the Presence of the living Divine Person, felt in everything. With Form, it comes with the image of the One to whom worship is offered. The Divine can always manifest himself in a form to the Bhakta or seeker. One sees him in the form in which one worships or seeks him or in a form suitable to the Divine Personality who is the object of the adoration. How it manifests depends upon many things and it is too various to be reduced to a single rule. Sometimes it is in the heart that the Presence with the form is seen, sometimes in any of the other centres, sometimes above and guiding from there, sometimes it is seen outside and in front as if an embodied person. Its advantages are an intimate relation and constant guidance or if felt or seen within, a very strong and concrete realisation of the constant Presence. But one must be very sure of the purity of one’s adoration and seekings for the disadvantage of this kind of embodied relation is that other Forces can imitate the Form or counterfeit the voice and the guidance and this gets more force if it is associated with a constructed image which is not the true thing. Several have been misled in this way because pride, vanity or desire was strong in them and robbed them of the fine psychic perception that is not mental.

Divine in all and through that realisation attains to a universal oneness.

“ . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga

Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences p indispensable for the Supramental realisation, — most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda which flows from a supreme divine lx>ve, the

:::   "Divinisation itself does not mean the destruction of the human elements; it means taking them up, showing them the way to their own perfection, raising them by purification and perfection to their full power and Ananda and that means the raising of the whole of earthly life to its full power and Ananda.” Letters on Yoga

“Divinisation itself does not mean the destruction of the human elements; it means taking them up, showing them the way to their own perfection, raising them by purification and perfection to their full power and Ananda and that means the raising of the whole of earthly life to its full power and Ananda.” Letters on Yoga

DIVINISATION. ::: Taking up of the human elements, show- ing them the way to their own perfection, raising them by purifi- cation and perfection to their full power and Ananda and that means the raising of the whole earthly life to its full power and Ananda.

This divinisation of the nature is a metamorphosis, a change from the falsehood of our ignorant nature into the truth of God- nature.


DOUBLE LIFE. ::: All the parts of the human being are entitled to express and satisfy themselves In their owm way at their own risk and peril, if he so chooses, as long as be leads the ordinary life. But to enter into a path of yoga whose whole object is to substitute for these human things the law and power of a greater

DOUBLE SYSTEM IN THE BEING. ::: There are two sys- tems simultaneously active in the organisation of the being and its pans ::: one is concentric, a series of tings or sheaths with the psychic at the centre ; another is vertical, an ascension and descent, like a flight of steps, a series of superimposed planes with the Supermind-Overmind as the crucial nodus of the transi- tion beyond the human into the Divine.

dream ::: 1. A series of images, ideas, emotions, and sensations occurring involuntarily in the mind during certain stages of sleep. 2. A vision occurring to a person while awake. 3. A person or thing that is as pleasant, or seemingly unreal, as a dream 4. An ideal or aspiration; goal; aim. 5. A wild or vain fancy. Dream, dream"s, Dream"s, dreams, dream-brood, dream-brush, dream-built, dream-caught, dream-fact, dream-fate, dream-god"s, dream-happiness, dream-hued, dream-life, dream-light, dream-made, dream-mind, dream-notes, dream-print, dream-sculptured, dream-shores, dream-smiles, dream-splendour, dream-truth, dream-vasts, dream-white, dream-world, half-dream, self-dream, sun-dream, world-dream. *adj. 6. Of a colour: misty, dim, or cloudy. v. 7. To have an image (of) or fantasy (about) in or as if in a dream. dreams, dreamed, *dreaming.

dull ::: adj. **1. Causing boredom; tedious; uninteresting. 2. Not brisk or rapid; sluggish. 3. Lacking responsiveness or alertness; insensitive. 4. Not clear and resonant; sounding as if striking with or against something relatively soft. 5. (of color) Very low in saturation; highly diluted; 6. Slow to learn or understand; lacking intellectual acuity. duller, dull-eyed, dull-hued, dull-visioned. v. 7. To make numb or insensitive. 8. To make or become dull or sluggish. 9. To make less lively or vigorous. dulls, dulled.**

dynamic realisation. In order to get the dynamic realisation it is not enough to rescue the Purusha from subjection to Prakriti ; one must transfer the allegiance of the Purusha from the lower Prakriti with its play of ignorant Forces to the Supreme

Dynamic realisation ::: When the higher consciousness comes into the mental it brings the peace of the Purusha and liberation and it may bring ako knowled^. It is when it comes into the vital that the dynamic realisation becomes present and 'living.

Dyumatsena ::: : “Dyumatsena, Lord of the Shining Hosts, father of Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision, and through that loss its kingdom of glory.” (Note at the beginning of Savitri from a letter of Sri Aurobindo to a disciple.)

dyumatsena ::: Sri Aurobindo: "Dyumatsena, Lord of the Shining Hosts, father of Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision, and through that loss its kingdom of glory.” Author"s note at beginning of Savitri.

Dyumatsena ::: Sri Aurobindo: “Dyumatsena, Lord of the Shining Hosts, father of Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision, and through that loss its kingdom of glory.” (Author’s Note at the beginning of Savitri.)**

ecstasy ::: 1. Intense joy or delight. 2. A state of exalted emotion so intense that one is carried beyond thought. 3. Used by mystical writers as the technical name for the state of rapture in which the body was supposed to become incapable of sensation, while the soul was engaged in the contemplation of divine things. 4. The trance, frenzy, or rapture associated with mystic or prophetic exaltation. Ecstasy, ecstasy"s, ecstasies, ecstasied, self-ecstasy, strange-ecstasied.

Ecstasy ::: “It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

Egocentric and unegoistic ::: The egocentric man feels and takes things as they affect him. Does this please me or displease, give me gladness or pain, flatter my pride, vanity, ambition or hurt it, satisfy my desires or thwart them, etc. The unegoistic man does not look at things like that. He looks to see what things arc in themselves and would be if he were not there, what is their meaniog, how tlicy get into the scheme of things

^emo^'e the cause ; for the cause is always in oneself, perhaps a vital defect somewhere, a wrong movement indulged or a petty desire causing a recoil, sometimes by its satisfaction, sometimes by its disappointment.

emolument ::: payment for an office or employment; compensation for services.

"Emptiness is not in itself a bad condition, only if it is a sad and restless emptiness of the dissatisfied vital. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first often a neutral emptiness with nothing in it, nothing in it either good or bad, happy or unhappy, no impulse or movement. This neutral state is often or even usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience.” Letters on Yoga*

“Emptiness is not in itself a bad condition, only if it is a sad and restless emptiness of the dissatisfied vital. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first often a neutral emptiness with nothing in it, nothing in it either good or bad, happy or unhappy, no impulse or movement. This neutral state is often or even usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience.” Letters on Yoga

enjoy ::: 1. To receive pleasure or satisfaction from; take delight in. 2. To find or experience pleasure for (oneself). enjoyed, enjoying.

ennui ::: a feeling of utter weariness and discontent resulting from satiety or lack of interest; boredom.

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things satd or done to you, but to look at them with a straight look, free from the distortions created by personal feelings, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them ; it means self-mastery over the vital movements,

Every sadbaka Is faced with two elements in him, the inner being which wants the Divine and the sadhana and the outer mainly vital and physical being which does not want them but remains attached to the things of the ordinary life. The mind is sometimes led by one, someUoves by the other. One of the most important things he has to do, therefore, is to decide fundamentally the quarrel between these two parts and to persuade or compel by psychic aspiration, by steadiness of the mind’s thought and will, by the choice of the higher vital in his emotional being, the opposing elements to be first quiescent and then consenting. So long as he is not able to do that his progress must be either very slow or fluctuating and chequered as the aspiration within cannot have a continuous action or a continuous result. Besides so long as thb is so, there are likely to be periodical revolts of the vita! repining at the slow progress, des- pairing, desponding, declaring the Adhar unfit ; calls from old life will come ; circumstances will be attracted which seem to justify it, suggestions will come from men and unseen powers pressing the sadhaka away from the sadhana and pointing back- ward to the former life. And yet in that life he is not likely to get any real satisfaction.

Experience and realisation ::: An experience of a truth in the substance of mind, in the vital or the phi’sical, wherever it may be, is the bepnning of realisation. Repetition of the experience leads to a fuller and more perm anent realbation. When it b

Experience and trance have their utih'ty for opening the being and preparing it, but it is only when the realisation is constant in the waking state that it k truly possessed.

faith ::: “Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” Letters on Yoga

Faithfulness to the Light and the Call — to refuse to listen to any suggestions, impulses, lures and to oppose to them all the call of the Truth, the imperative beckoning of the Light. In all doubt and depression, to say, “ I belong to the Divine, I cannot fail ” ; to all suggestions of impurity and unfitness, to reply, “ I am a child of Immortality chosen by the Divine ; I have but to be true to myself and to Him — the victory is sure ; even if I fell, I would rise again " ; to all impulses to depart and serve some smaller ideal, to reply, "This is the greatest, this is the Truth that alone can satisfy the soul within me ;

Faith is a necessary means for arriving at realisation, because we arc ignorant and do not yet know that which we arc seeking to realise ; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun.

feast ::: 1. A large, elaborately prepared meal, usually for many persons and often accompanied by entertainment; a banquet. 2. Something giving great pleasure or satisfaction.

flood ::: “And heard the questioning of the unsatisfied flood”

flood ::: n. **1. A large body of water; a great flow or stream of any fluid; any great overwhelming quantity, also poet. & fig. 2. The rise and flowing in of the tide. 3. The rising of a body of water and its overflowing onto normally dry land. 4. Any great outpouring or stream. floods. v. 5. To flow or pour in or as if in a flood. flooded, flooding. ::: And heard the questioning of the unsatisfied flood **

FOOD. ::: The importance of sativic food from the spiritual point of view has been exaggerated. Spiritually, the effect of food depends more on the occult stmosphere and influences that come with it than on anything in the food itself. ■

"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine

“For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine

:::   "For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” *The Synthesis of Yoga

“For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” The Synthesis of Yoga

"For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

“For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

:::   "For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” *The Synthesis of Yoga

“For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” The Synthesis of Yoga

For the soul released from the grip of death and ignorance after travelling in”far-off eternities” , where, we cannot even hazard a guess, returning to earth a joyous captive of the Divine Mother, the earth appears to be nothing more than a green hillock, and yet, Satyavan lives”glad” in the moments of a sun that is transient,”among the busy works of men.”

FOUNDATION IN YOGA. ::: The things that have to be established are . brahmacarya, complete sex-purity ; samah, quiet and harmony in the being, its forces maintained but con- trolled, harmonised, disciplined ; satyam, truth and sincerity in the whole nature ; prasanfUj, a general state of peace and calm ; atmasanyaina, the power and habit to control whatever needs control in the movements of the nature. When these are fairly established, one has laid the foundation on which one can deve- lop the yoga consciousness and with the yoga consciousness there comes an easy opening to realisation and experience.

frustration (‘s) ::: a feeling of dissatisfaction resulting from unfulfilled needs or unresolved problems.

giddy ::: having a reeling, lightheaded sensation; dizzy.

glut ::: n. 1. An excessive amount, an oversupply. v. 2. To feed or fill to satiety. glutted.

Hathayoga with its physical material, first to purify and to tran- quillisc. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed ; for the lord, the Purusha, is subjected to his ministers the facul- ties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Suarajya. self-rule, must be sub- stituted for this subjection. Fits!, therefore, the powers of ordei must be helped to overcome the powers of disorder. The pre- liminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless move- ments that indulge the lower nervous being. By the practice of

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.

heart ::: Sri Aurobindo: "The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” *The Secret of the Veda

heart ::: “The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” The Secret of the Veda

heart-throb ::: 1. A rapid beat or pulsation of the heart. **2. **Fig. Passionate or sentimental emotion.

"Here we live in an organisation of mortal consciousness which takes the form of a transient world; there we are liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our reality; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight".” The Upanishads *beyond

“Here we live in an organisation of mortal consciousness which takes the form of a transient world; there we are liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our reality; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight’.” The Upanishads

hew ::: 1. To cut something by repeated blows, as of an axe. 2. To make or shape as with an axe. 3. To sever from a larger or another portion as with a blow. 4. To cut down with an axe; fell; slay. hews, hewed, hewn, hewing, hewer, half-hewn, rock-hewn. ::: rough-hewn. Shaped out roughly, given crude form to; worked or executed in the rough. (Here in reference to Satyavan"s abode.)

history ::: “History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” The Human Cycle etc.

Holocaust ::: Madhav: “Holocaust—this profound sacrifice of the soul, the soul of the ‘burdened great’, those who sacrifice their celestial status and accept to undergo the yoke of Fate and Death. Their holocaust, chosen sacrifice, is not a sacrifice imposed by their karma for they have no karma, but a self-chosen sacrifice in furtherance of God’s work.” Sat-Sang Talk, 25/8/91

  "Hostile Forces. The purpose they serve in the world is to give a full chance to the possibilities of the Inconscience and Ignorance — for this world was meant to be a working out of these possibilities with the supramental harmonisation as its eventual outcome.” *Letters on Yoga

“Hostile Forces. The purpose they serve in the world is to give a full chance to the possibilities of the Inconscience and Ignorance—for this world was meant to be a working out of these possibilities with the supramental harmonisation as its eventual outcome.” Letters on Yoga

  "Human speech is only a secondary expression and at its highest a shadow of the divine Word, of the seed-sounds, the satisfying rhythms, the revealing forms of sound that are the omniscient and omnipotent speech of the eternal Thinker, Harmonist, Creator. The highest inspired speech to which the human mind can attain, the word most unanalysably expressive of supreme truth, the most puissant syllable or mantra can only be its far-off representation.” The Upanishads

“Human speech is only a secondary expression and at its highest a shadow of the divine Word, of the seed-sounds, the satisfying rhythms, the revealing forms of sound that are the omniscient and omnipotent speech of the eternal Thinker, Harmonist, Creator. The highest inspired speech to which the human mind can attain, the word most unanalysably expressive of supreme truth, the most puissant syllable or mantra can only be its far-off representation.” The Upanishads

idea ::: “The idea is the realisation of a truth in Consciousness as the fact is its realisation in Power.” The Supramental Manifestation

"If birth is a becoming, death also is a becoming, not by any means a cessation. The body is abandoned, but the soul goes on its way, . . . .” Essays on the Gita

“If birth is a becoming, death also is a becoming, not by any means a cessation. The body is abandoned, but the soul goes on its way, …” Essays on the Gita

If we would understand the difference of this global Overmind Consciousness from our separative and only imperfectly synthetic mental consciousness, we may come near to it if we compare the strictly mental with what would be an overmental view of activities in our material universe. To the Overmind, for example, all religions would be true as developments of the one eternal religion, all philosophies would be valid each in its own field as a statement of its own universe-view from its own angle, all political theories with their practice would be the legitimate working out of an Idea Force with its right to application and practical development in the play of the energies of Nature. In our separative consciousness, imperfectly visited by glimpses of catholicity and universality, these things exist as opposites; each claims to be the truth and taxes the others with error and falsehood, each feels impelled to refute or destroy the others in order that itself alone may be the Truth and live: at best, each must claim to be superior, admit all others only as inferior truth-expressions. An overmental Intelligence would refuse to entertain this conception or this drift to exclusiveness for a moment; it would allow all to live as necessary to the whole or put each in its place in the whole or assign to each its field of realisation or of endeavour. This is because in us consciousness has come down completely into the divisions of the Ignorance; Truth is no longer either an Infinite or a cosmic whole with many possible formulations, but a rigid affirmation holding any other affirmation to be false because different from itself and entrenched in other limits. Our mental consciousness can indeed arrive in its cognition at a considerable approach towards a total comprehensiveness and catholicity, but to organise that in action and life seems to be beyond its power. Evolutionary Mind, manifest in individuals or collectivities, throws up a multiplicity of divergent viewpoints, divergent lines of action and lets them work themselves out side by side or in collision or in a certain intermixture; it can make selective harmonies, but it cannot arrive at the harmonic control of a true totality. Cosmic Mind must have even in the evolutionary Ignorance, like all totalities, such a harmony, if only of arranged accords and discords; there is too in it an underlying dynamism of oneness: but it carries the completeness of these things in its depths, perhaps in a supermind-overmind substratum, but does not impart it to individual Mind in the evolution, does not bring it or has not yet brought it from the depths to the surface. An Overmind world would be a world of harmony; the world of Ignorance in which we live is a world of disharmony and struggle. …

"If you go deep enough, into a sufficiently complete silence from all outer things, you will find within you that flame about which I often speak, and in this flame you will see your destiny.} You will see the aspiration of centuries which has been concentrated gradually, to lead you through countless births to the great day of realisation — that preparation which has been made through thousands of years, and is reaching its culmination.” Questions and Answers MCW Vol. 6*.

“If you go deep enough, into a sufficiently complete silence from all outer things, you will find within you that flame about which I often speak, and in this flame you will see your destiny.} You will see the aspiration of centuries which has been concentrated gradually, to lead you through countless births to the great day of realisation—that preparation which has been made through thousands of years, and is reaching its culmination.” Questions and Answers MCW Vol. 6.

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.


ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.

Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine

"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine

"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga

"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*


(I) if he uses them during his sadhana solely to train him* self in possessing things without attachment or desire and leam to use them rightly, in harmony with the Divine Will, with a proper handling, a just organisation, arrangement and measure — or, (2) if he has already attained a true freedom from desire and attachment and is not in the least moved or affected in any way by loss or withholding or deprival.

illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine

"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*


"I may say that the opening upwards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are destined for the spiritual change, especially if there is a dissatisfaction somewhere with the ordinary life and a seeking for something more, greater or better.” Letters on Yoga*

“I may say that the opening upwards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are destined for the spiritual change, especially if there is a dissatisfaction somewhere with the ordinary life and a seeking for something more, greater or better.” Letters on Yoga

  "Immortality is one of the possible results of supramentalisation, but it is not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is. That is what many think it will be, that they will remain what they are with all their human desires and the only difference will be that they will satisfy them endlessly; but such an immortality would not be worth having and it would not be long before people are tired of it. To live in the Divine and have the divine Consciousness is itself immortality and to be able to divinise the body also and make it a fit instrument for divine works and divine life would be its material expression only.” *Letters on Yoga

“Immortality is one of the possible results of supramentalisation, but it is not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is. That is what many think it will be, that they will remain what they are with all their human desires and the only difference will be that they will satisfy them endlessly; but such an immortality would not be worth having and it would not be long before people are tired of it. To live in the Divine and have the divine Consciousness is itself immortality and to be able to divinise the body also and make it a fit instrument for divine works and divine life would be its material expression only.” Letters on Yoga

IMMORTALITY. ::: One of the possible results of supra- mentalisation, but not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is.

Impersonal realisation ::: It is the realisation of the silent Self, of the pure Existence, Consciousness and Bliss in itself without any perception of an Existent, Conscient, Blissful. It leads there- fore to Nirvana. In the integral knowledge the realisation of the

impressions ::: an effect produced in the mind by a stimulus; sensation.

In a more deep and spiritual sense a concrete realisation is that which makes the thing realised more real, dynamic, inti- mately present to the consciousness than any physical thing can be. Such a realisation of the personal Divine or the impersonal

inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri

". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga

"The Inconscient is the last resort of the Ignorance.” Letters on Yoga

"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::

"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::

   "Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri

  **inconscient, Inconscient"s.**


Indispensable for a spirtiual realisation. Life therefore has to be accepted as the means of our activity and the dynamic mould into which we have to pour the Divine Existence ; but it can be accepted only because it is a form of a Divine Energy which

“… in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient—the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe—or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

In joga a desire satisfied, a false movement given its head

INNER GUIDE. ::: The supreme Guide and Teacher is the inner Guide, the World-Teacher, jagad-guru, secret within us. He dis- closes progressively in us his own nature of freedom, bliss, love, power, immortal being. He has no method and every method.

His system is a natural organisation of the highest processes and movements of which the nature is capable. In his yoga there is nothing too small to be used and nothing too great to be attempted. This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims.


"In peace there is besides the sense of stillness a harmony that gives a feeling of liberation and full satisfaction.” Letters on Yoga ::: *peaceful.

“In peace there is besides the sense of stillness a harmony that gives a feeling of liberation and full satisfaction.” Letters on Yoga

In peace there is besides the sense of stillness, a harmony that gives a feeling of liberation and full satisfaction.

insatiate ::: never satisfied or appeased; ever craving for more. insatiably.

insensible ::: 1. Unaware; unconscious. 2. Not endowed with feeling or sensation, as matter; inanimate. 3. Unaware; unmindful; not emotionally responsive; indifferent. 4. Unresponsive in feeling; not susceptible of emotion or passion; void of any feeling. insensibly.

insentient ::: without feeling, sensation, or consciousness; inanimate.

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.


Integration means a harmonisation of the conflicting parts of the personality brought about by the control and the working of a higher principle ; a transformation more or less complete so as to admit of a total changed working of the whole being and nature.

In the liberated stale it is not the inner Purusha only that remains detached ; the inner Purusha is always detached, only one is not conscious of it in the ordinary state. It is the Prakrit! also that is not disturbed by the action of the Gunas or attached to it ; the mind, the vital, (he physical (whatever Prakriti) begin to get the same quietude, unperturbed peace and detachment as the Purusha, but it is quietude, not a cessation of all action. It is quietude in action itself. TTic whole being, Purusha, Prakriit, becomes detached (having no desire or attachment) even in the actions of the gunas. The outer being Is also detached ; the whole being is without desire or attachment and still action is possible, action without desire is possible, action without attach- ment is possible, action without ego is possible.

  In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu’s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” Glossary and Index of Proper Names in Sri Aurobindo’s Works

in the present or arrives only at some preparatory stage or preliminary realisation, it has )ct delcrniincd the soul's future.

It ceases to apply after one has reached a certain long-estab- lished stability in the experience, that is to say, when the experi- ence amounts to a definite and permanent realisation, something finally or irrevocably added to the consciousness.

It is not because there is something bad in you that blows fall on you ; blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them.

“It is the wheel of Fate, the wheel of Destiny, the wheel of Nature, which is always turning round and round and goes further as it revolves.” Sat-Sang Vol. VIII

It selects the body and the vital functionings as its instruments of perfection and realisation.

Jhumur: “Anarchs is a strange word here because to me it symbolises rulers, forces that dominate, and yet anarchy is a state where there is no rule. So, the rulers of chaos and disorder. But there is always this core of anarchy which is a form of absolute inconscience, the original inconscience. At a very early level all form of order is a sign of consciousness, organisation, and this is the opposite, the first expression of the Inconscience, the descent into Night which is ruled by all these forces of darkness, the forces that refuse harmony.”

Jhumur: Here you have the beginnings of the mind opening onto other planes of experience. Because mindhas no experience. This is the kingdom of the greater mind where it opens on to another phase of vision or experience or feeling. The heaven-bird is the feeling of poise that hasn’t taken off. It reminds me that in a certain place, the goal of the mental search is where ultimately the mind abdicates in light and one enters into what Shelley calls ‘thought wildernesses’. Before that concrete abdication there must be some sensation, some feeling of something other that is waiting for us, that has come from elsewhere. The mind has not quite yet abdicated but begins to pursue intuition, perception, feeling.”

Jhumur: “The Book of bliss is really the ultimate Satchitananda, the everlasting day when one has moved out of all contact with the unconscious and lives no longer in between sunlight and darkness but wholly in the light, wholly in the Divine. There was once a question that somebody asked Mother when She used to take our classes. She (the person) said that in our world there is a change from lesser to greater if one tries to progress. It is a constant change. When one enters the higher plane, the upper hemisphere as you call it, will there be no change, will it always be the same? Mother said,”No, it is not that. One perfection can then be manifested later in another kind of perfection.” There is a variety of different laws of perfection, hence the myriad volumes of the Book of Bliss. Delight has so many modes of expression, perfection or delight, they are all the same and there is not just one way of manifesting the Divine. There are infinite modes of expression of that delight.”

JNANA YOGA. ::: The Path of Knowledge aims at the reali- sation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicSra, to right discrimination, viveka.

joy ::: n. 1. The emotion of great delight or happiness caused by something exceptionally good or satisfying; keen pleasure; elation. 2. A state of happiness or felicity. joys, joyless, joylessness, joy-glow, soul-joy. v. 3. To feel happiness or joy. **joys, joyed.

KARMA YOGA. ::: It alms at the dedication of every human activity to the supreme Wilt. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an inter- ested aim or for the sake of a worldly result. By this renuncia- tion it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre^ of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To that our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoislic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the

knowledge ::: “A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge.” The Synthesis of Yoga

“Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: …” The Life Divine

knowledge ::: Sri Aurobindo: "A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge.” *The Synthesis of Yoga

lacking the sensation of contact with; unperceived by the senses, emotions, etc.

law. The legal claim of one person upon the property of another person to secure the payment of a debt of the satisfaction of an obligation.

lease ::: a contract granting use or occupation of property during a specified period in exchange for a specified compensation.

Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obs- cured flame that cannot bum upwards to heaven.

liberation ::: “The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul’s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

::: "Life-force is the dynamisation of a consciousness which exceeds it.” The Synthesis of Yoga

“Life-force is the dynamisation of a consciousness which exceeds it.” The Synthesis of Yoga

LOVE. ::: Love must be turned singly towards the Divine. What men call by that name is a vita! interchange for mental satis- faction of desire, vital impulse or physical pleasure.

Madhav: “Creatrix here is the power of inspiration; a highly powered puissance of inspiration works in his being.” Sat-Sang Vol. IX

Madhav: “Each of the seven worlds—the earths—were seen in their innate immortal nature. The principle of Sat-Chit-Ananda is embedded in each of them.” The Book of the Divine Mother

Madhav: Here it looks as if there is a reference to Christ, but it is not to him alone. Cross signifies suffering; whoever comes from on high and does something for the earth, the return is suffering inflicted upon him. So, not only Christ, but anybody like Christ who does something for humanity and the world , has to pay for it with pain and suffering. Sat-Sang Vol. VIII

Madhav: “In the Vedas, the power of intuition is named the hound of heaven. . . The ‘questing hound’ is a Vedic imagery always denoting the power of intuition which at one bound finds out where is the light, where is the truth that has been stolen and covered by the adversaries.” Sat-Sang Vol. IX

Madhav: “Now here is a reference to the Vedic imagery where the Rishi speaks of the child being suckled by two mothers. He refers to two mothers, one dark and the other rosy—Night and Dawn or Day signifying movement of obscurity and movement of light. This divine soul, soul that is given to the Divine is nursed by both the mothers. He needs the succour of night and the nourishment of the day. To rest for a while he needs to be in the lap of Mother Night. To be active he is in the lap of Mother Dawn.” Sat-Sang Vol. IX

Madhav: “Our time is divided into past, present, future, but there is a level where Time is continuous. The past, the present and the future are spread out as a map, undivided; in one glance one can see everything.” Sat-Sang Vol. IX

Madhav: “The brief perpetual sign refers to the Dawn. Now the dawn is always brief but why is it perpetual? Perpetual because it is constant, it comes again and again. …always at some point on earth there is the break of dawn. That is why it is a perpetual feature of this earth; the dawn recurs again and again.” Sat-Sang Vol. VIII

Madhav: “the dragon bird, the vast enveloping bird of bliss; white to signify purity and fire to indicate the intensity of bliss.” Sat-Sang Vol. VIII

Madhav: “the poet uses the word ‘tenant’ to hint that Aswapathi’s presence on earth was only temporary; he was not a permanent resident of the earth; he was someone from above, from elsewhere, tenanting this little plot of earth for a particular purpose.” Sat-Sang Vol. VIII

Madhav: “There is discernment of the heart, discernment of the mind, discernment of reason and a discernment of intuition. This is called dakshina in the Veda. You do not try to separate the right from the wrong, the white from the dark; there is an automatic intuitive separation of the one from the other. It acts like a sky-flare showing up the region around.” …”These are the different actions of the intuitive discernment—separating the true from the false, exposing falsehood pretending to be truth, examining how far the appearances in life correspond to realities.” Sat-Sang Vol. IX

Madhav: “the restless vital.” Sat-Sang Vol. VIII

Madhav: “The triple heavens are the heavens of Sat, Chit and Ananda.” The Book of the Divine Mother

Madhav: “The wheel of determinism in material Nature turns mechanically without any saving sensation, it moves under the pressure of a gathered momentum without questioning; it is immaterial in its operations without the slightest breath of the warmth of life. All circumstances are cogs in this wheel of Fate that revolves relentlessly. It is only a force of will from an existence beyond the domain of this mechanism that can hold the movement, change its direction and displace the instrumental condition.” Readings in Savitri, Vol. I.

Madhav: “The word temple is to convey the sense that there is something holy, something sacred. Even in the Inconscient there is the Divine Presence.” Sat-Sang Talk 7/7/91

Madhav: “the zero means apparently there is nothing: but this is not an empty zero, it is fathomless, you cannot plumb and find out its depth. Everything comes out of that.” Sat-Sang Vol. VIII

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

Madhav: “This is an experience of the gates opening, an important experience in yoga. Even as early as in the Vedic hymns, the Rishis describe how the divine doors open, devih dvarah, and the light, the joy, the knowledge pour in. Sat-Sang Vol. IX

Madhav: “Triune ecstasies are the rapturous delights of Sat, Chit, Ananda, each with its distinct flavour.” The Book of the Divine Mother

Madhav: “Word is capital here to show that it is direct from the Divine Source.” Sat-Sang Vol. IX

"Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita

“Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita

"Man is a transitional being, he is not final. He is too imperfect for that, too imperfect in capacity for knowledge, too imperfect in will and action, too imperfect in his turn towards joy and beauty, too imperfect in his will for freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; man must evolve out of himself the divine superman: he was born for transcendence. Humanity is not enough, it is only a strong stepping stone; the need of the world is a superhuman perfection of what the world can be, the goal of consciousness is divinity. The inmost need of man is not to perfect his humanity, but to be greater than himself, to be more than man, to be divine, even to be the Divine.” Essays Divine and Human

“Man is a transitional being, he is not final. He is too imperfect for that, too imperfect in capacity for knowledge, too imperfect in will and action, too imperfect in his turn towards joy and beauty, too imperfect in his will for freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; man must evolve out of himself the divine superman: he was born for transcendence. Humanity is not enough, it is only a strong stepping stone; the need of the world is a superhuman perfection of what the world can be, the goal of consciousness is divinity. The inmost need of man is not to perfect his humanity, but to be greater than himself, to be more than man, to be divine, even to be the Divine.” Essays Divine and Human

". . . [man"s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga

“… [man’s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar….” The Synthesis of Yoga

Mastery of the material implies the right and careful utilisation of things and also a self-control in their use.

“Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, non-ethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions.” The Life Divine

"Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The "Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India

“Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The”Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India

mime ::: to imitate (a person or manner), especially for satirical effect. mimes.

mind, illumined ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


miracle ::: Madhav: “As Sri Aurobindo points out, for a spiritual person who performs what we call miracles, they are not miracles at all. They are a natural use of the faculties and powers that unveil themselves.” Sat-Sang Vol. IX

movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.

Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine

". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine

"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*



NADI. ::: Subtle nervous organisation of the psychic body ; nerve channel.

NAME. ::: The name of the Divine is usually called in for protection, for adoration, for increase of bbakti, for the opening up of the inner consciousness, for the realisation of the Divine in that aspect.

Nature’s purpose. Love can last or satisfy only if it bases itself on the soul and spirit, if it has its roots there. But that means living no longer in the vital but in the soul and spirit.

NAVEL CENTRE. ::: The Nabbipadma commanding the larger life-forces and passions and larger desire-movements is the main seat of the centralised «tal consciousness (dynamic centre) which ranges from the heart level (emotional) to the centre below the navel (lower vital, sensational desire centre).

NIYAMA. ::: Control ; ducipUoe of the mind by regular prac- tices of which the highest is meditation on the Divine Being, and their object is to create a sattwic calm, purity and preparation for concentration upon which the scoire permanence of the rest of the yoga can te founded.

not feeling; devoid of feeling; insensible or insensate.

Number of experiences ::: The quality of a sadhaka docs not depend on that ; one great spiritual realisation direct and at the centre will often make a great sadhaka or yogi, an army of intermediate yogic experiences will not.

OBSESSION. ::: When the vital takes hold of a thing, it is often like that — it fixes it conlinualiy on the mind till it is cither satisfied or the hold thrown off.

Occult and spiritual ::: The spiritual realisation is of primary importance and indispensable. I would consider it best to have the spiritual and psychic development first and have it with the same fullness before entering the occult regions. Those who enter the latter first may find their spiritual realisation much delayed ; others fall into the ma^ traps of the occult and do not come out in this life. Some no doubt can cany on both together, the occult and the spiritual, and make them help each other ; but the process I suggest is the safer.

oestrus ::: Madhav: “Oestrus is the constant prodding from inside, a fiery sensation.” Sat-Sang Vol. IX

"Of course, that is the real fact — death is only a shedding of the body, not a cessation of the personal existence. A man is not dead because he goes into another country and changes his clothes to suit that climate.” Letters on Yoga

“Of course, that is the real fact—death is only a shedding of the body, not a cessation of the personal existence. A man is not dead because he goes into another country and changes his clothes to suit that climate.” Letters on Yoga

Oh, a tremendous power—tremendous. The first time I heard it … The first time I heard it … There was a certain Bernard who had spent a year in India, in the Himalayas, and he was visited by yogis whom he didn’t know (he lived in a hut in the Himalayas, all alone). One yogi came to see him; he didn’t say anything, he just sat by his side and then left. And that yogi simply told him,”Om …” Then he came back to France, recounted his experiences in India, and he said that. Me, I knew absolutely nothing of India at the time, and when he uttered the word OM … (Mother brings her arms down), it came: a Force like this, my whole, entire body, everything vibrated in an extraordinary way! It was like a revelation—everything, but everything started vibrating. Then I said,”At last, here’s the true sound!” Yet I knew nothing, absolutely nothing, neither what it meant nor anything. Mother’s Agenda, Volume 10, 1969.

  Oh, a tremendous power—tremendous. The first time I heard it … The first time I heard it … There was a certain Bernard who had spent a year in India, in the Himalayas, and he was visited by yogis whom he didn"t know (he lived in a hut in the Himalayas, all alone). One yogi came to see him; he didn"t say anything, he just sat by his side and then left. And that yogi simply told him, "Om …” Then he came back to France, recounted his experiences in India, and he said that. Me, I knew absolutely nothing of India at the time, and when he uttered the word OM … (Mother brings her arms down), it came: a Force like this, my whole, entire body, everything vibrated in an extraordinary way! It was like a revelation—everything, but everything started vibrating. Then I said, "At last, here"s the true sound!” Yet I knew nothing, absolutely nothing, neither what it meant nor anything.

:::   "OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” *Letters on Yoga

“OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” Letters on Yoga

“OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in itsfour domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” Letters on Yoga

Once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit, Life becomes our helper. Intent, vi^lant, integrally conscious, iwe can take every detail of its forms and every incident of its move- ments as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the powers that oppose us. ; , ,

ONENESS. ::: Oneness with all is an internal realisation, but it does not necessarily impose the same dealing with all.

on the satisfaction of cgo-dcsire or on the eating up of the fuel it embraces. It is a while flame, not a red one ; but white heat is not inferior to the red variety in its ardour. It is true that the psychic love does not usually get its full play in human rela- tions and human nature ; it finds the fullness of -its fire and ecstasy more easily when it is lifted towards the Divine. In the human relation the psychic love gets mixed up with other ele- ments which seek at once to use it and overshadow it. It gels an outlet for its o^vn full intensities only at rare moments. Other- wise it comes in only as an element, but even so it contributes all the higher things in a love fundamentally vital-— all the finer sweetness, tenderness, fidelity, self-giving, self-sacrifice, rcachings of soul to soul, idealising sublimations that lift up human love beyond itself, come from the psychic. If it could dominate and govern and transmute the other elements, mental, vital, phj-sieal, of human love, then love could be on the earth some reflection or preparation of the real thing, an integral union of the soul and its instruments in a dual life.

orbit ::: 1. The curved path, usually elliptical, described by a planet, satellite, etc., around a celestial body, as the sun. 2. The usual course of one"s life or range of one"s activities. orbits.

Orderly harmony and organisation in physical things is a necessary part of efTicicncy and perfection and makes the instru- ment fit for whatever work is given to it.

"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

“Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

“Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,—but with the Supermind as its ulterior origin,—as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge.” The Life Divine

outlets ::: means of expression or satisfaction.

"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

“Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

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.


Overmind ::: “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

pain ::: 1. An unpleasant sensation occurring in varying degrees of severity as a consequence of injury, disease, or emotional disorder. 2. The sensation of acute physical hurt or discomfort caused by injury, illness, etc. **Pain, pain"s, pains, earth-pain, life-pain, world-pain, pain-forgetting, pain-fraught.

pants ::: 1. Breathes rapidly in short gasps, as after exertion. 2. Beats loudly or heavily; throb or pulsate. panting, pantings.

Partial realisation ::: At a certain stage of the sadhana, in the beginning (or near it) of the more intense experiences, it some- times happens that there is the intense realisation of some aspect of the Divine, a sort of communion with it, and that is seen everj'whcre and all as that. It is a transitory phase and after- wards one gets the larger experience of the Divine in all its aspects and beyond all aspects. Throughout the experience there should be one part of the being that observes and understands — for, sometimes ignorant sadbakas are carried away by their experience and stop short there or fall into extravagance. It must be taken as an experience through which you are passing.

percept ::: 1. A mental impression of something perceived by the senses, viewed as the basic component in the formation of concepts; a sense datum. 2. The act of perceiving; an impression or sensation of something perceived.

physical and its energies, — all that Nature has not put into visi- ble operation on the surface ; It pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain, which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplift- ing, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiri- tual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in Its own way an occultism ; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supra- physical knowledge Is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.

POWERS FOR REALISATIOM. ::: Strength, if it is spiritual, is a power for spiritual realisation ; a greater power is sincerity ; a greatest power of all is Grace.

Powers jor ReaUsathn

PRAYER. ::: The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudi- ties there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which ima- gines the Divine as if capable of being propitiated, bribed, flat- tered into acquiescence or indulgence by praise, entreaty and gifts and has often little te^td to the spirit in which he is approached, still this way of turning to the Divine is an essen- tial movement of our religious being and reposes on a universal truth.

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, -and there are plenty of disciplines which put it forward as the one force to be used, -- or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded, yogaksemam vahamyaham. ~ TSOY, SYN

Prayer helps to prepare this relation for us at first on the lower plane even while it is (here consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the givinc of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange.

In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.

Prayer for others ::: The fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. 'Nothing can be positively said about that, for the result must necessarily depend on the persons, whe- ther they arc open or receptive or something in them can res- pond to any Force the prayer brings down.

Prayer must well up from the heart on a crest of emotion or aspiration.

Prayer {Ideal)'. Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine*and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time.


pride ::: 1. An excessively high opinion of oneself; conceit. 2. A sense of one"s own proper dignity or value; self-respect. 3. Display, pomp, or splendour. 4. A feeling of pleasure or satisfaction taken in an achievement, possession, or association. 5. Mettle or spirit in horses.

priestess ::: “Thought sat, a priestess of Perversity,”

proud ::: 1. Having, proceeding from, or showing a high opinion, dignity, importance, or superiority. 2. Feeling or showing justifiable self-respect. 3. Feeling pleasurable satisfaction over an act, possession, quality, or relationship by which one measures one"s stature or self-worth. 4. Of lofty dignity or distinction. 5. Majestic; magnificent. 6. In a bad sense: filled with or showing excessive self-esteem. 7. Highly honourable or creditable.

PSYCHICISATION. ::: Change of the lower nature bringing right vision into the mind, right impulse and feeling into the vital, ri^t movement and habit into the physical — all turned towards the Divine, all based on love, adoration, bhakti — finally the vision and sense of the Mother everywhere in all as w’ell as in the heart, her Force working in the being, faith, con- secration, surrender.

Psychic love and spiriitial ::: The true love for the Divine is in its fundamental nature psychic and spiritual. The psychic element is the need of the inmost being for self-giving, love, adoration, union which can only be fully satisfied by the Divine

pulsations of the heart. Fig. Emotions or feelings. heart-beats".

RAJAYOGA. ::: It aims at the liberation and perfection of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and conscious- ness. It fixes its eyes on the citta, that stull of mental conscious- ness in which all these activities arise, and it seeks, even as

Rajayoga must cod. For its action is the stilling of the waves of consciousness, its manifold activities, cinovfUl, first, through a habitual replacing of the turbid rajaslc activities by the quiet and luminous sattwic, then, by the stilling of all activities, and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Raja- yoga includes other objects, — such as the practice and use of occult powers, — some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis arc indeed frequently condemned as dangers and dis- tractions wWch draw away the Yogin from his sole legitimate aim of divine union. On the way, therefore, it would naturally seem as if they ought to bfe* avoided; and once the goal is reached, it would seem that they are then frivolous and super- fluous. But Rajayoga is a psychic science and it includes the attainment of all the higher slates of consciousness and their powers by which the mental being rises towards the super- conscient as well as its ultimate and supreme possibility of union wnth the Highest. Moreover, the Yo^n, while in the body, is not always mentally inactive and sunk in Samadhi and an account of the powers and states which arc possible to him on the higher planes of his being is necessary to the completeness of the science.

REALISATION. ::: Settled experience.

rejected ::: discarded as useless or unsatisfactory.

respite ::: a delay or cessation for a time, esp. of anything distressing or trying; an interval of relief.

revenge ::: 1. The act of taking vengeance for injuries or wrongs; retaliation. 2. An opportunity to retaliate or gain satisfaction.

sadistic ::: pertaining to cruelty that evidences a subconscious craving and is apparently satisfied, sexually or otherwise, by the infliction of pain on another by means of aggressive or destructive behaviour or the assertion of power over that person; also loosely, deliberate or excessive cruelty morbidly enjoyed.

satellite ::: 1. One who attends a powerful dignitary; a subordinate. 2. A small body in orbit around a larger body. satellites.

sate ::: to satisfy (a desire or appetite) fully. sates.

satiety ::: the condition of having any appetite or desire gratified to the full or to excess.

sation, impulse, etc. Reservoir of past mental impressions or storehouse of memory.

satisfaction ::: 1. The state of being satisfied; contentment. 2. An instance of the fulfilment or gratification of a desire, need, or appetite.

satisfied ::: filled with satisfaction; content.

satisfy ::: to fulfil the desires, expectations, aspirations, needs, or demands of (a person, the mind, heart, etc.); give full contentment to. satisfies, satisfied.

satyavan ::: "Son of King Dyumatsena; the tale of Satyavan and Savitri is told in the Mahabharata as a story of conjugal love conquering death.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

satyr ::: class. Myth. One of a class of woodland deities, attendant on Bacchus, represented as part human, part horse, and sometimes part goat, and noted for riotousness and lasciviousness. satyr"s.

savitri ::: "In the Mahabharata, the heroine of the tale of Satyavan and Savitri; . . . . She was the daughter of King Ashwapati, and lover of Satyavan, whom she married although she was warned by Narada that he had only one year to live. On the fatal day, when Yama carried off Satyavan"s spirit, she followed him with unswerving devotion. Ultimately Yama was constrained to restore her husband to life.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

  Sri Aurobindo: "Savitri is the Divine Word, daughter of the Sun, goddess of the supreme Truth who comes down and is born to save; . . . .” (Author"s note at beginning of Savitri.)

  "Savitri is represented in the poem as an incarnation of the Divine Mother . . . .” Letters on Savitri

The Mother: "Savitri [the poem] is a mantra for the transformation of the world.” Spoken to Udar


Savitri ::: “In the Mahabharata, the heroine of the tale of Satyavan and Savitri; . . . . She was the daughter of King Ashwapati, and lover of Satyavan, whom she married although she was warned by Narada that he had only one year to live. On the fatal day, when Yama carried off Satyavan’s spirit, she followed him with unswerving devotion. Ultimately Yama was constrained to restore her husband to life.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

scrip ::: a small bag, wallet, or satchel, esp. one carried by a pilgrim, a shepherd, or a beggar.

seat ::: n. 1. Something such as a chair or bench, that may be sat on. 2. A chair for the king, bishop, etc., the throne of God or the angels; specifically as a center of authority. 3. A place in which something belongs, occurs, or is established; site; location. 4. A place in which administrative power or the like is centred. 5. A sitting body, court of justice. 6. The office or authority of a ruler or power such as a king, etc. seats, earth-seat. *v. 7. To set firmly in place or cause to sit down. 8. To establish (a person or thing) in a position of authority or dignity. *seats.

Self and of the impersonal Sacchidananda is only a step, though a very important step, or part of the integral knowledge. It is a beginning, not an end of the highest realisation.

self-expression ::: the expression or assertion of one"s own personality, as in conversation, behaviour, poetry, or painting.

self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine


Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and

sensations (‘s) ::: 1. Perception or awareness of stimuli through the senses. 2. A physical ‘feeling" considered apart from the resulting ‘perception" of an object. 3. A state of intense or heightened interest or emotion; an exciting experience resulting from the stimulation of one of the sense organs. sensations.

"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

senseless ::: 1. Without sense or meaning; unmeaning, meaningless, purposeless. 2. Lacking or devoid of sensation or consciousness; 3. That is unresponsive to stimulation; in a state of unconsciousness.

sensibility ::: 1. Capacity for sensation or feeling; responsiveness or susceptibility to sensory stimuli. 2. Mental or emotional responsiveness toward something; such as the feelings of another; discernment; awareness. sensibilities.

sensuous ::: 1. Of, relating to; derived from, affected or perceived by the senses. Readily affected through the senses; highly appreciative of the pleasures of sensation. sensuous-hearted.

sentient ::: having the power of sense perception or sensation; conscious.

settled anywhere, that is the full realisation of it in that place or that part of the being.

shade ::: 1. The comparative darkness caused by the interception or screening of rays of light from an object, place, or area. 2. A place or an area of comparative darkness, as one sheltered from the sun. 3. A shadow. 4. A spectre; a shadow. 5. Something that provides a shield or protection from a direct source of light. 6. A colour that varies slightly from a standard colour due to a difference in hue, saturation, or luminosity. 7. Fig. Something resembling a ghost or a disembodied spirit; something insubstantial or fleeting. 8. shades. Darkness gathering at the close of day. Shade, shades.

Shruti: “The agents in our layered consciousness which keeps us running towards something greater, higher, always dissatisfied with our present state of affairs in life and our mental consciousness.”

"Sincerity exacts from each one that in his thoughts, his feelings, his sensations and his actions he should express nothing but the central truth of his being.” Words of the Mother, MCW Vol. 15.

“Sincerity exacts from each one that in his thoughts, his feelings, his sensations and his actions he should express nothing but the central truth of his being.” Words of the Mother, MCW Vol. 15.

  "Sincerity means to lift all the movements of the being to the level of the highest consciousness and realisation already attained.” Words of the Mother, MCW Vol. 14.

“Sincerity means to lift all the movements of the being to the level of the highest consciousness and realisation already attained.” Words of the Mother, MCW Vol. 14.

sin ::: “ Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.” Essays on the Gita

sound ::: n. 1. The sensation stimulated in the organs of hearing by such vibrations in air or other medium. 2. A particular instance, quality, or type of sound. 3. Any auditory effect; any audible vibrational disturbance. 4. The auditory effect produced by a specific articulation or set of related articulations (as a letter or word). sounds, sound-vexed, seed-sounds, thought-sounds. *v. 5. sounds, soundst. Gives forth a sound as a call or summons. *6. sounded. Resonated with a certain quality or intensity.

sound-waves ::: physics. Longitudinal waves in an elastic medium, esp. waves producing an audible sensation.

:::   spirit, and here in Matter itself there can be a realisation of Spirit.” *The Life Divine

spirit, and here in Matter itself there can be a realisation of Spirit.” The Life Divine

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

Sri Aurobindo: 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: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga

  Sri Aurobindo: "Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; . . .” (Author"s note at the preface to Savitri.)

Sri Aurobindo: “Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; …” (Note at the preface to Savitri.)

Sri Aurobindo: " . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga

Sri Aurobindo: "Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” *Letters on Yoga

Sri Aurobindo: "His [the Titan"s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel, — if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly, — it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

Sri Aurobindo: “His [the Titan’s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel,—if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly,—it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.

*Sri Aurobindo: "In the ancient Indian system there is only one triune supernal, Sachidananda. Or if you speak of the upper hemisphere as the supernal, there are three, Sat plane, Chit plane and Ananda plane. The Supermind could be added as a fourth, as it draws upon the other three and belongs to the supper hemisphere.” Letters on Yoga and On Himself*

"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

Sri Aurobindo: "Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, non-ethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions.” *The Life Divine

Sri Aurobindo: " Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.” *Essays on the Gita

*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

Sri Aurobindo: "The idea is the realisation of a truth in Consciousness as the fact is its realisation in Power.” *The Supramental Manifestation

Sri Aurobindo: “The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other’s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle. Babel-builders’.

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

Sri Aurobindo: "The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul"s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

Sri Aurobindo: "The word is a sound expression of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantras and of Japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is the same idea that is expressed in the Bible: ‘God said, Let there be Light, and there was Light". It is creation by the Word.” *The Future Poetry

Sri Aurobindo: "Visions come under the head of experiences, unless they fix themselves and are accompanied by a realisation of which they are as it were the support.” The Mother*

Sri Aurobindo: "Vitality means life-force — wherever there is life, in plant or animal or man, there is life-force — without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” *Letters on Yoga

  "The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.” *Letters on Yoga

". . . the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga

The Mother: "The vital is the dynamism of action. It is the seat of the will, of impulses, desires, revolts, etc.” Words of the Mother, MCW Vol. 15*.


Sri Aurobindo: "Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” *Letters on Yoga

stab ::: 1. A wound inflicted with or as if with a pointed weapon. 2. Sudden, brief, and usually painful, sensations. 3. A thrust. Also fig. stabs, flame-stabs.

straddled ::: stood, sat or walked with a leg on each side of; bestrode.

subliminal ::: existing or operating below the threshold of sensation or consciousness. subliminal"s.

subtle Matter ::: Sri Aurobindo: "Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use of for the manifestation of their forms and forces.” *The Synthesis of Yoga

"Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga

"All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human*


supernal ::: “In the ancient Indian system there is only one triune supernal, Sachidananda. Or if you speak of the upper hemisphere as the supernal, there are three, Sat plane, Chit plane and Ananda plane. The Supermind could be added as a fourth, as it draws upon the other three and belongs to the supper hemisphere.” Letters on Yoga and On Himself

support and help towards the realisation ; they are in every way acceptable.

Supporting from its place behind the heart-centre the mental, vital, physical, psychic evolution of the being in Nature. Its realisation brings Bhakti, self-^ving, surrender, turning of all the 'movements Godward, discrimination and choice of all that

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

Tehmi: “Satchitananda. In the previous line it is the holocaust of the Purusha . By that sacrifice heaven comes down to us.”

Tehmi: “It is Ananda. This is preceded by a description of Satchitananda.”

text ::: 1. The original words of something written or printed, as opposed to a paraphrase, translation, revision, or condensation. 2. The body of a printed work as distinct from headings and illustrative matter on a page or from front and back matter in a book.

:::   "The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine

“The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine

"The animal is a vital and sensational being; . . . .” The Synthesis of Yoga*Animal, animal"s, animals, animal-soul, half-animal.

“The animal is a vital and sensational being; …” The Synthesis of Yoga

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

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

"The colours of the lotuses and the numbers of petals are respectively, from bottom to top: — (1) the Muladhara or physical consciousness centre, four petals, red; (2) the abdominal centre, six petals, deep purple red; (3) the navel centre, ten petals, violet; (4) the heart centre, twelve petals, golden pink; (5) the throat centre, sixteen petals, grey; (6) the forehead centre between the eye-brows, two petals, white; (7) the thousand-petalled lotus above the head, blue with gold light around. The functions are, according to our yoga, — (1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, desires, the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of the mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. The seventh is sometimes or by some identified with the brain, but that is an error — the brain is only a channel of communication situated between the thousand-petalled and the forehead centre. The former is sometimes called the void centre, sunya , either because it is not in the body, but in the apparent void above or because rising above the head one enters first into the silence of the self or spiritual being.” Letters on Yoga*

“The colours of the lotuses and the numbers of petals are respectively, from bottom to top:—(1) the Muladhara or physical consciousness centre, four petals, red; (2) the abdominal centre, six petals, deep purple red; (3) the navel centre, ten petals, violet; (4) the heart centre, twelve petals, golden pink; (5) the throat centre, sixteen petals, grey; (6) the forehead centre between the eye-brows, two petals, white; (7) the thousand-petalled lotus above the head, blue with gold light around. The functions are, according to our yoga,—(1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, desires, the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of the mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. The seventh is sometimes or by some identified with the brain, but that is an error—the brain is only a channel of communication situated between the thousand-petalled and the forehead centre. The former is sometimes called the void centre, sunya , either because it is not in the body, but in the apparent void above or because rising above the head one enters first into the silence of the self or spiritual being.” Letters on Yoga

The deeper the emotion, the more intense the Bhakti, the greater is the force for realisation and transformation. It is oftenest through intensity of emotion that the psychic being awakes and there is an opening of the inner doors to the Divine.

"The divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.” The Hour of God

“The divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.” The Hour of God

". . . the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine

“… the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine

"The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.” The Synthesis of Yoga

“The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.” The Synthesis of Yoga

The eternal bridegroom of the eternal bride.” Savitri, 10. 4. Satyavan’s.

"The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself.” Letters on Yoga*

“The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself.” Letters on Yoga

The function of a Mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the

— the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, cancfid and perfect. An egoistic faith in the mental and vital being tainted by arabidoo, pride, vanity, mental arrogance, vital self-will, personal demand, desire for petty satisfaction of the lower nature is a low and smokc-obscurcd flame that cannot bum upwards to heaven. Regard your life as given you only for the divine work and to help in the dirine manifestation.

the help of the Teacher can intervene and bring about what is needed for the realisation or for the immediate step that is necessary.

The Intuition is the first plane in which there is a real open* ing to the full possibility of realisation ; It U through it that one goes farther — first to the overmind and then to the supermlnd.

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

"The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite.” The Synthesis of Yoga

“The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite.” The Synthesis of Yoga

“The mind proper is divided into three parts—thinking Mind, dynamic Mind, externalising Mind—the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

::: The Mother: "Perfection is not a maximum or an extreme. It is an equilibrium and a harmonisation.” Words of the Mother, MCW Vol. 15.

The Mother: “Perfection is not a maximum or an extreme. It is an equilibrium and a harmonisation.” Words of the Mother, MCW Vol. 15.

The Mother: "The universe is a finite whole, but its content is infinite; the changes which occur in this infinity result from the action of Essence on substance, from the penetration, the permeation of quantity by quality, which brings about a constant and progressive organisation and reorganisation of the content of the universe.” Words of the Mother, MCW Vol. 15.*

The Mother: “The universe is a finite whole, but its content is infinite; the changes which occur in this infinity result from the action of Essence on substance, from the penetration, the permeation of quantity by quality, which brings about a constant and progressive organisation and reorganisation of the content of the universe.” Words of the Mother, MCW Vol. 15.

The niyamas are equally a discipline of the mind by regular practices of which the highest -is meditation on the divine Being, and their object is to create a sattwic calm, purity and prepa- ration for concentration upon which the secure pursuance of the rest of the Yoga can be founded.

Then there arc experiences that help or lead towards the realisation of things spiritual or divine or bring openings or progressions in the sadhana or arc supports on the way, — experiences of a symbolic character, visions, contacts of one kind or another with the Divine or with the workings of higher Truth, things like the waking of the Kundalini, the opening of the

:::   "Then too we can see that even in the play of the forces and in spite of their distortions the Cosmic Will is working towards the eventual realisation of the Will of the Transcendent Divine.” *Letters on Yoga

“Then too we can see that even in the play of the forces and in spite of their distortions the Cosmic Will is working towards the eventual realisation of the Will of the Transcendent Divine.” Letters on Yoga

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.

The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces. Left to itself, it Is skeptical of the existence of supra-physical things of which it has no direct experience and to which it can find no due ; even when it has spiritual experi- ences, it forgets them easily, loses (he impression and result and finds it difficult to believe. To enlighten the physical mind by the consciousness of the higher spiritual and Supramental planes is one object of this yoga, just as to enlighten it by the power of the higher vital and higher mental elements of the being is the greatest part of human self-development, civilisation and culture.

The process of the integral yoga has three stages, not indeed sharply distingnlsbed or ^parate, but in a certain measure suc- cessive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine ; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being ; fast, the utilisation of our trans- formed hiunanity as a divine centre in the world.

  "The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life"s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” *The Human Cycle, etc.

“The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life’s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” The Human Cycle, etc.

The Raksasa is the supreme and thorough-going individualist, who believes life to be meant for hk own untrammelled self- fulfilment and self-assertion. A necessary element in humanity, he is particularly useful in revolutions. The Raksasa is not an altruist. If by satisfying himself he can satisfy others^ he is pleased ; but he does not make that his motive. ' If he has to trample on others to satisfy himself, be does so without compunc- tion.

"The real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body.” The Synthesis of Yoga

“The real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body.” The Synthesis of Yoga

"There are, according to the Sankhya philosophy accepted in this respect by the Gita, three essential qualities or modes of the world-energy and therefore also of human nature, sattva, the mode of poise, knowledge and satisfaction, rajas, the mode of passion, action and struggling emotion, tamas, the mode of ignorance and inertia.” Essays on the Gita

“There are, according to the Sankhya philosophy accepted in this respect by the Gita, three essential qualities or modes of the world-energy and therefore also of human nature, sattva, the mode of poise, knowledge and satisfaction, rajas, the mode of passion, action and struggling emotion, tamas, the mode of ignorance and inertia.” Essays on the Gita

There are those that are sound as weD as those that are unsound ; those that are helpful, in the true line, sometimes sign- posts, sometimes stages on the way to realisation, sometimes stuff and material of realisation.

There are two classes of thmgs that happen in yoga, realisa- tions and experiences. Realisations are the reception in the cons- ciousness and the establishment there of the fundamental truths of the Divine, of the Higher or Divine Nature, of the world- consciousness and the play of its forces, of one’s own self and real nature and the inner nature of things, the power of these things growing in one till they arc part of one’s inner life and existence, — as for instance, the realisation of the Divine Pre- sence, the Descent and settling of the higher Peace, Light, Force,

“Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine

  "There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga :::   Impersonal"s.

“There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga

"There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind"s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.” Essays on the Gita

“There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind’s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.” Essays on the Gita

the satisfaction of its desire ; it is a mistake to think that it must be either that or else the vital, in order to escape from its

::: "The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga

“The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga

". . . the soul of the world called Satyavan

“… the soul of the world called Satyavan

  "The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” *The Life Divine

“The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine

"The text of the Veda which we possess has remained uncorrupted for over two thousand years. It dates, so far as we know, from that great period of Indian intellectual activity, contemporaneous with the Greek efflorescence, but earlier in its beginnings, which founded the culture and civilisation recorded in the classical literature of the land.” The Secret of the Veda

“The text of the Veda which we possess has remained uncorrupted for over two thousand years. It dates, so far as we know, from that great period of Indian intellectual activity, contemporaneous with the Greek efflorescence, but earlier in its beginnings, which founded the culture and civilisation recorded in the classical literature of the land.” The Secret of the Veda

The three giinas become purified and refined and changed into their divine equivalents ::: sativa becomes jyoti, the authentic spiri- tual light ; rajas becomes tapas, the tranquilly intense divine force ; toninj becomes soma, the divine quiet, rest, peace.

The throat centre, \iiuddha, commanding expression and all cxtemalisation of the mind movements and mental forces, governs the expressive and externalising mind, (Colour ::: grey ; petals ::: sixteen.)

"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 vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga

  "The void is the condition of the Self — free, wide and silent. It seems void to the mind but in reality it is simply a state of pure existence and consciousness, Sat and Chit with Shanti.” *Letters on Yoga

“The void is the condition of the Self—free, wide and silent. It seems void to the mind but in reality it is simply a state of pure existence and consciousness, Sat and Chit with Shanti.” Letters on Yoga

The weakness of Hatha Yoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. The physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves apart from the common life for their own sake, not utilised, not thrown into the common sura of the world’s activity. Hatha

“The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads

thirst ::: Madhav: “… all the power, all the knowledge that the world can give us are products of time, products of the movements of time. Truly they cannot satisfy the sacred thirst of the spirit. Mark the words ‘sacred thirst’ (III. 1. 305.). Mother uses the word ‘thirst’ so often; it is an intense aspiration that cannot be satisfied, cannot be fulfilled by the gifts of time; it can be fulfilled only by the gifts of what is beyond time, of what is eternal. The hunger of the soul in us can be satisfied only by a response from the Eternal.” The Book of the Divine Mother

“This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” The Life Divine

This preliminary is of supreme importance ; without it the course of the rest of the Rajayoga is likely to be troubled, marred and full of unexpected mental, moral and physical perils. This moral purification is divided in the established system under two heads, five yamas and five niyamas. The first are rules of moral self- control in conduct such as truth-speaking, abstinence from injury or killing, from theft, etc., but in reality these must be regarded as merely certain main indications of the general need of moral self-control and purity, Ywna Is, more largely, any self-discipline by which the rajasic egoism and its passions and desires in the human being are conquered and quieted into perfect cessation.

thought-Mind ::: Sri Aurobindo: "Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, — but with the Supermind as its ulterior origin, — as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. " *The Life Divine

thrill ::: n. 1. A quivering or trembling caused by sudden excitement or emotion. 2. A trembling sensation. thrills. v. 3. To cause to quiver, tremble, or vibrate. 4. To be stirred by a tremor or tingling sensation of emotion or excitement. thrills, thrilled.

throbbing ::: beating, pulsating. Also fig.

throbbings ::: beats, pulsations, vibrations.

throb ::: n. 1. The act of throbbing; a beating, palpitation, or vibration. 2. Any pulsation or vibration. 3. A strong rhythmic vibration or beat. throbs, heart-throb, wave-throbs. v. 4. To beat strongly or with increased force or rapidity, as the heart under the influence of emotion or excitement; palpitate. throbs, throbbed.

Through this realisation silence, freedom, wideness, mastery, purity, a sense of univcrsa/i’ry become Cbc nannal experience.

tions; but here there comes in the Overmind law of each Force working out its own possibilities. The natural possibilities of a world in which an original Inconscience and a division of consciousness are the main principles, would be the emergence of Forces of Darkness impelled to maintain the Ignorance by which they live, an ignorant struggle to know originative of falsehood and error, an ignorant struggle to live engendering wrong and evil, an egoistic struggle to enjoy, parent of fragmentary joys and pains and sufferings; these are therefore the inevitable first-imprinted characters, though not the sole possibilities of our evolutionary existence. Still, because the Non-Existence is a concealed Existence, the Inconscience a concealed Consciousness, the insensibility a masked and dormant Ananda, these secret realities must emerge; the hidden Overmind and Supermind too must in the end fulfil themselves in this apparently opposite organisation from a dark Infinite. …

Titan ::: : “His [the Titan’s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel,—if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly,—it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

"To me, for instance, consciousness is the very stuff of existence and I can feel it everywhere enveloping and penetrating the stone as much as man or the animal. A movement, a flow of consciousness is not to me an image but a fact. If I wrote "His anger climbed against me in a stream", it would be to the general reader a mere image, not something that was felt by me in a sensible experience; yet I would only be describing in exact terms what actually happened once, a stream of anger, a sensible and violent current of it rising up from downstairs and rushing upon me as I sat in the veranda of the Guest-House, the truth of it being confirmed afterwards by the confession of the person who had the movement. This is only one instance, but all that is spiritual or psychological in Savitri is of that character. What is to be done under these circumstances? The mystical poet can only describe what he has felt, seen in himself or others or in the world just as he has felt or seen it or experienced through exact vision, close contact or identity and leave it to the general reader to understand or not understand or misunderstand according to his capacity. A new kind of poetry demands a new mentality in the recipient as well as in the writer.” Letters on Savitri

“To me, for instance, consciousness is the very stuff of existence and I can feel it everywhere enveloping and penetrating the stone as much as man or the animal. A movement, a flow of consciousness is not to me an image but a fact. If I wrote ’His anger climbed against me in a stream’, it would be to the general reader a mere image, not something that was felt by me in a sensible experience; yet I would only be describing in exact terms what actually happened once, a stream of anger, a sensible and violent current of it rising up from downstairs and rushing upon me as I sat in the veranda of the Guest-House, the truth of it being confirmed afterwards by the confession of the person who had the movement. This is only one instance, but all that is spiritual or psychological in Savitri is of that character. What is to be done under these circumstances? The mystical poet can only describe what he has felt, seen in himself or others or in the world just as he has felt or seen it or experienced through exact vision, close contact or identity and leave it to the general reader to understand or not understand or misunderstand according to his capacity. A new kind of poetry demands a new mentality in the recipient as well as in the writer.” Letters on Savitri

tone ::: 1. Sound with reference to quality, pitch, or volume. 2. The characteristic quality or timbre of a particular instrument or voice. 3. (US and Canadian) Another word for note. 4. A color variation with more variations than a shade—having to do with the value (brightness) of a hue (position in the spectrum) or its chroma (saturation or purity).5. A general quality, effect, or atmosphere. tones, many-toned, hundred-toned, sweet-toned.

To yield to depression when things go wrong is the worst way of meeting the difficulty There must be some desire or demand within, conscious or subconscious, that gets excited and revolts against its not being satisfied. The best way is to be conscious of it, face it calmly and steadily throw it out.

Trinity ::: Madhav: “The Trinity is Sat-Chit-Ananda, the triple formulation of the Reality as Existence-Consciousness-Bliss.” The Book of the Divine Mother

truce ::: a temporary cessation or suspension of hostilities by agreement of the opposing sides; an armistice.

"True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

“True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

True love seeks for union and self-giving and that is the love one must bring to the Divine. Vital (so-called) love brings only suffering and disappointment ; it does not bring happiness ; it never gets satisfied and, even if it is granted something that it asks for, it is never satisfied with it.

TVakins realisation ::: It Is in the waking state that this reali- sation must come and endure in order to be a reality of the life.

Two iortns of realisation i In spiritual realisation there are two quite opposite forms — one in which one withdraws from all outer things including all material beings in the world to merge in the Divine and one in which one feels the Seif or the

unappeased ::: not pacified; unsatisfied.

unconscious ::: 1. Not conscious; without awareness, sensation or cognition. 2. Not conscious or knowing within oneself; unaware, regardless, heedless. 3. Not attended by, or present to, consciousness; performed, employed, etc., without conscious action. 4. Not characterized by, or endowed with, the faculty or presence of consciousness. 5. Temporarily devoid of consciousness.

unsatisfied

Usually there cannot but be a mixture of these two ways until the consciousness is ready to be entirely open, entirely submit- ted to the Divine’s organisation of all its action. It is then that all responsibility disappears and there is no personal burden.

Very often the sadhaka feels a flow of light upon him and around him or a flow of light invading his centres or even his whole being and body, penetrating and illumining every cell and in that light there glows the spiritual consciousness and one becomes open to all or many of its workings and realisations.

vibrant ::: 1. Pulsating with vigour and energy. 2. Vigorous; energetic; vital. 3. Characterized by or exhibiting vibration; pulsating or trembling. 4. Exhibiting or characterized by rapid, rhythmic movement back and forth or to and fro; vibrating.

vision ::: “Visions come under the head of experiences, unless they fix themselves and are accompanied by a realisation of which they are as it were the support.” Sri Aurobindo ‘The Mother’

Vital Bhakti is egoistic, usually full of claims and demands on the Divine and revolting when they are not satisfied.

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

Vital love ::: It is the ordinary nature of vital love not to last or, if it tries to last, not to satisfy, because it is a passion which Nature has thrown in order to serve a temporary purpose ; it Is good enough therefore for a icmporary purpose and its normal tendency is to wane when It has sufficiently served

wave ::: 1. A disturbance on the surface of a liquid body, as the sea or a lake, in the form of a moving ridge or swell. 2. Any surging or progressive movement resembling a wave of the sea. 3. A surge or rush, as of sensation. waves, wave-depths, wave-sparks", wave-throbs.

"We are not the body, but the body is still something of ourselves. With realisation the erroneous identification ceases — in certain experiences the existence of the body is not felt at all. In the full realisation the body is within us, not we in it, it is an instrumental formation in our wider being, — our consciousness exceeds but also pervades it, — it can be dissolved without our ceasing to be the self.” Letters on Yoga

“We are not the body, but the body is still something of ourselves. With realisation the erroneous identification ceases—in certain experiences the existence of the body is not felt at all. In the full realisation the body is within us, not we in it, it is an instrumental formation in our wider being,—our consciousness exceeds but also pervades it,—it can be dissolved without our ceasing to be the self.” Letters on Yoga

weary ::: adj. 1. Physically or mentally fatigued. 2. Impatient or dissatisfied with something (often followed by of). 3. Causing fatigue; tiresome. wearily. v. 4. To become exhausted tired through overuse or great strain or stress.

well ::: adv. 1. Indeed, certainly, assuredly; without doubt. 2. In a way appropriate to the facts or circumstances; fittingly, properly. 3. Skilfully or proficiently. 4. (usually used with auxiliaries) Suitably; fittingly. adj. 5. Satisfactory, pleasing, or good. 6. Proper; fitting.

"What appears to us as Nonexistence (Asat, Nihil or Sunya) is only an existence other than the existence of which we are aware.” Essays Divine and Human

“What appears to us as Nonexistence (Asat, Nihil or Sunya) is only an existence other than the existence of which we are aware.” Essays Divine and Human

". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

“… what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

Word ::: “The word is a sound expression of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantras and of Japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is the same idea that is expressed in the Bible: ‘God said, Let there be Light, and there was Light’. It is creation by the Word.” The Future Poetry

work ::: “I do not mean by work action done in the ego and the ignorance, for the satisfaction of the ego and in the drive of rajasic desire. There can be no Karmayoga without the will to get rid of ego, rajas and desire, which are the seals of ignorance.

work ::: Sri Aurobindo: "I do not mean by work action done in the ego and the ignorance, for the satisfaction of the ego and in the drive of rajasic desire. There can be no Karmayoga without the will to get rid of ego, rajas and desire, which are the seals of ignorance.

Yoga. This is usually done by those who want to make a clean cut, to live a purely religious or exclusively inner and spiritual life, to renounce the world entirely and to depart from the cosmic existence by cessation of the human birth and passing away into some higher stale or into (he transcendental Reality. Otherwise, it is only necessary when the pressure of the inner urge becomes so great that the pursuit of the ordinary life is no longer compa- tible with the pursuit of the dominant spiritual objective. Till then what is necessary is a power to practise an inner isolation, to be able to ret