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object:We
word class:pronoun
class:Names of God
word class:noun
class:God

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
A_History_of_Western_Philosophy
Al-Fihrist
An_Inquiry_into_the_Nature_and_Causes_of_the_Wealth_of_Nations
Art_as_Experience
A_Treatise_on_Cosmic_Fire
Avatamsaka_Sutra
Awaken_the_Giant_Within
Bhagavata_Purana
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
books_(quotes)
City_of_God
Collected_Fictions
Computer_Power_and_Human_Reason
Concentration_(book)
Core_Integral
DND_DM_Guide_5E
Education_in_the_New_Age
Enchiridion
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Essays_On_The_Gita
Essential_Integral
Evolution_II
Experience_and_Nature
Faust
Flower_Adornment_Sutra_(Avatamsaka_Sutra)_Prologue
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
Hopscotch
How_to_Free_Your_Mind_-_Tara_the_Liberator
How_to_think_like_Leonardo_Da_Vinci
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Integral_Spirituality
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Kosmic_Consciousness
Let_Me_Explain
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Levels_Of_Knowing_And_Existence__Studies_In_General_Semantics
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Magick_Without_Tears
Mantras_Of_The_Mother
Maps_of_Meaning
mcw
Meditation__The_First_and_Last_Freedom
Mind_-_Its_Mysteries_and_Control
Mining_for_Wisdom_Within_Delusion__Maitreya's_Distinction_Between_Phenomena_and_the_Nature_of_Phenomena_and_Its_Indian_and_Tibetan_Commentaries
Modern_Man_in_Search_of_a_Soul
Moral_Disengagement__How_Good_People_Can_Do_Harm_and_Feel_Good_About_Themselves
More_Answers_From_The_Mother
My_Burning_Heart
On_Belief
On_Education
On_Interpretation
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Patanjali_Yoga_Sutras
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1956
Questions_And_Answers_1957-1958
Quotology
Raja-Yoga
Renunciation_and_Empowerment_of_Buddhist_Nuns_in_Myanmar-Burma__Building_a_Community_of_Female_Faithful
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Secrets_of_Heaven
Sermons
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Swampl_and_Flowers__The_Letters_and_Lectures_of_Zen_Master_Ta_Hui
Sweet_Mother
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_7_Habits_of_Highly_Effective_People
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Light
The_Book_of_Miracle
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Buddhist_Revival_in_China
The_Categories
The_Decline_of_the_West
The_Deepest_Well__Healing_the_Long-Term_Effects_of_Childhood_Adversity
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Future_of_Man
The_Gateless_Gate
The_Genius_of_Language
The_Golden_Bough
The_Heros_Journey
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Interpretation_of_Dreams
The_Jewel_Ornament_of_Liberation__The_Wish-Fulfilling_Gem_of_the_Noble_Teachings
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Most_Holy_Book
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Odyssey
The_Path_Is_Everywhere__Uncovering_the_Jewels_Hidden_Within_You
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Power_of_Myth
The_Practice_of_Magical_Evocation
The_Prophet
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_of_the_Golden_Flower
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
The_Study_and_Practice_of_Yoga
The_Sweet_Dews_of_Chan_Zen
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Time_Machine
The_Twelve_Caesars
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Awakens_Swami_Sivananda
Thus_Spoke_Zarathustra
Toward_the_Future
Twelfth_Night
Twelve_Years_With_Sri_Aurobindo
Twilight_of_the_Idols
Vishnu_Purana
Words_Of_The_Mother_II
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
0.00_-_The_Wellspring_of_Reality
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
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
04.03_-_The_Eternal_East_and_West
04.09_-_Values_Higher_and_Lower
05.25_-_Sweet_Adversity
05.32_-_Yoga_as_Pragmatic_Power
06.30_-_Sweet_Holy_Tears
07.17_-_Why_Do_We_Forget_Things?
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
1.01_-_An_Accomplished_Westerner
1.01_-_Two_Powers_Alone
1.02_-_Twenty-two_Letters
1.03_-_Master_Ma_is_Unwell
1.03_-_Questions_and_Answers
1.04_-_Homage_to_the_Twenty-one_Taras
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_The_twelve_simple_letters
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_Wealth_and_Government
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.096_-_Powers_that_Accrue_in_the_Practice
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.11_-_Powers
1.11_-_The_Change_of_Power
1.12_-_BOOK_THE_TWELFTH
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.19_-_Dialogue_between_Prahlada_and_his_father
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.2.3_-_The_Power_of_Expression_and_Yoga
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
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.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.60_-_Between_Heaven_and_Earth
1.61_-_Power_and_Authority
1.64_-_Magical_Power
1.69_-_Farewell_to_Nemi
19.04_-_The_Flowers
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
1929-05-12_-_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
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
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
1951-03-01_-_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
1951-03-19_-_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
1951-03-26_-_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
1951-04-09_-_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
1951-04-21_-_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
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
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
1955-03-30_-_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
1955-06-15_-_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
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-16_-_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_-_...
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-08-15_-_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
1956-09-19_-_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
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
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
1957-04-24_-_Perfection,_lower_and_higher
1957-07-17_-_Power_of_conscious_will_over_matter
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-10-08_-_Stages_between_man_and_superman
1.ac_-_Power
1.anon_-_If_this_were_a_world
1.asak_-_If_you_keep_seeking_the_jewel_of_understanding
1.asak_-_In_my_heart_Thou_dwellest--else_with_blood_Ill_drench_it
1.asak_-_Whatever_road_we_take_to_You,_Joy
1.at_-_Flower_in_the_crannied_wall
1.bsf_-_Wear_whatever_clothes_you_must
1.bs_-_The_moment_I_bowed_down
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Sweet_Ermengarde
1.fs_-_Nadowessian_Death-Lament
1.fs_-_The_Flowers
1.fs_-_The_Power_Of_Song
1.fs_-_The_Power_Of_Woman
1.fs_-_The_Sower
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Pupil_asks-_the_Master_answers
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_12_-_We_know_that_Shakyas_sons_and_daughters_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_3_-_When_we_realize_actuality_(from_The_Shodoka)
1.hcyc_-_4_-_Once_we_awaken_to_the_Tathagata-Zen_(from_The_Shodoka)
1.hcyc_-_59_-_Two_monks_were_guilty_of_murder_and_carnality_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_63_-_However_the_burning_iron_ring_revolves_around_my_head_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Spring_and_all_its_flowers
1.hs_-_Stop_weaving_a_net_about_yourself
1.hs_-_Sweet_Melody
1.hs_-_We_tried_reasoning
1.ia_-_Approach_The_Dwellings_Of_The_Dear_Ones
1.ia_-_My_heart_wears_all_forms
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.is_-_a_well_nobody_dug_filled_with_no_water
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_If_I_Weep
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_I_Swear
1.jr_-_Secretly_we_spoke
1.jr_-_There_is_some_kiss_we_want
1.jr_-_The_Self_We_Share
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_This_We_Have_Now
1.jr_-_Today,_like_every_other_day,_we_wake_up_empty
1.jr_-_We_are_the_mirror_as_well_as_the_face_in_it
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_Hidden_Sweetness_Is_There
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_Welcome_And_Farewell
1.kbr_-_Between_the_conscious_and_the_unconscious,_the_mind_has_put_up_a_swing
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_Do_Not_Go_To_The_Garden_Of_Flowers
1.kbr_-_Do_not_go_to_the_garden_of_flowers!
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.ki_-_Dont_weep,_insects
1.ki_-_From_burweed
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Amidst_the_Flowers_a_Jug_of_Wine
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Farewell
1.lb_-_Farewell_to_Meng_Hao-jan
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_Going_Up_Yoyang_Tower
1.lb_-_Question_And_Answer_On_The_Mountain
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lla_-_Dont_flail_about_like_a_man_wearing_a_blindfold
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_Wear_the_robe_of_wisdom
1.lovecraft_-_Halloween_In_A_Suburb
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_a_strange_flower
1.mb_-_it_is_with_awe
1.mb_-_Its_True_I_Went_to_the_Market
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_21_-_Lo!_some_we_loved,_the_loveliest_and_best
1.okym_-_22_-_And_we,_that_now_make_merry_in_the_Room
1.okym_-_23_-_Ah,_make_the_most_of_what_we_may_yet_spend
1.okym_-_52_-_And_that_inverted_Bowl_we_call_The_Sky
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_66_-_So_while_the_Vessels_one_by_one_were_speaking
1.pbs_-_Art_Thou_Pale_For_Weariness
1.pbs_-_Fragment_-_Follow_To_The_Deep_Woods_Weeds
1.pbs_-_Fragment_-_My_Head_Is_Wild_With_Weeping
1.pbs_-_Fragment_Of_A_Sonnet._Farewell_To_North_Devon
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Music_And_Sweet_Poetry
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_O_That_A_Chariot_Of_Cloud_Were_Mine!
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_St._Irvynes_Tower
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rt_-_Farewell
1.rt_-_Flower
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_The_Champa_Flower
1.rt_-_The_Flower-School
1.rt_-_The_Gardener_LVII_-_I_Plucked_Your_Flower
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_Twelve_OClock
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_A_Nations_Strength
1.rwe_-_Art
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Beauty
1.rwe_-_Berrying
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Brahma
1.rwe_-_Celestial_Love
1.rwe_-_Character
1.rwe_-_Compensation
1.rwe_-_Concord_Hymn
1.rwe_-_Culture
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Eros
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Experience
1.rwe_-_Fable
1.rwe_-_Fate
1.rwe_-_Flower_Chorus
1.rwe_-_Forebearance
1.rwe_-_Forerunners
1.rwe_-_Freedom
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Grace
1.rwe_-_Guy
1.rwe_-_Hamatreya
1.rwe_-_Heroism
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Letters
1.rwe_-_Life_Is_Great
1.rwe_-_Loss_And_Gain
1.rwe_-_Love_And_Thought
1.rwe_-_Lover's_Petition
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Merlin's_Song
1.rwe_-_Merops
1.rwe_-_Mithridates
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Nemesis
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Poems
1.rwe_-_Politics
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Spiritual_Laws
1.rwe_-_Sursum_Corda
1.rwe_-_Suum_Cuique
1.rwe_-_Tact
1.rwe_-_Teach_Me_I_Am_Forgotten_By_The_Dead
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Amulet
1.rwe_-_The_Apology
1.rwe_-_The_Bell
1.rwe_-_The_Chartist's_Complaint
1.rwe_-_The_Cumberland
1.rwe_-_The_Days_Ration
1.rwe_-_The_Enchanter
1.rwe_-_The_Forerunners
1.rwe_-_The_Gods_Walk_In_The_Breath_Of_The_Woods
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Park
1.rwe_-_The_Past
1.rwe_-_The_Poet
1.rwe_-_The_Problem
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_River_Note
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Snowstorm
1.rwe_-_The_Sphinx
1.rwe_-_The_Test
1.rwe_-_The_Titmouse
1.rwe_-_The_Visit
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To-day
1.rwe_-_To_Ellen,_At_The_South
1.rwe_-_To_Eva
1.rwe_-_To_J.W.
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Una
1.rwe_-_Unity
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Water
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.snk_-_Endless_is_my_Wealth
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_We_awaken_in_Christs_body
1.snt_-_What_is_this_awesome_mystery
1.srmd_-_He_dwells_not_only_in_temples_and_mosques
1.tm_-_Night-Flowering_Cactus
1.tm_-_O_Sweet_Irrational_Worship
1.tr_-_Images,_however_sacred
1.tr_-_The_Plants_And_Flowers
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wby_-_Alternative_Song_For_The_Severed_Head_In_The_King_Of_The_Great_Clock_Tower
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_On_Those_That_Hated_The_Playboy_Of_The_Western_World,_1907
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Sweet_Dancer
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Black_Tower
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Poet_Pleads_With_The_Elemental_Powers
1.wby_-_The_Tower
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_Dorothy_Wellesley
1.wby_-_Under_The_Round_Tower
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_One_Sweeps_By
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_To_A_Western_Boy
1.whitman_-_To_The_East_And_To_The_West
1.whitman_-_Virginia--The_West
1.whitman_-_Weave_In,_Weave_In,_My_Hardy_Life
1.whitman_-_We_Two_Boys_Together_Clinging
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Weeping_Face
1.wh_-_Ten_thousand_flowers_in_spring,_the_moon_in_autumn
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Bothwell_Castle
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
1.ww_-_Hart-Leap_Well
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_Most_Sweet_it_is
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_Power_Of_Music
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Stepping_Westward
1.ww_-_Sweet_Was_The_Walk
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Power_of_Armies_is_a_Visible_Thing
1.ww_-_Those_Words_Were_Uttered_As_In_Pensive_Mood
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_We_Are_Seven
2.08_-_God_in_Power_of_Becoming
2.1.4_-_The_Lower_Vital_Being
2.15_-_Power_of_Right_Attitude
2.16_-_Power_of_Imagination
2.20_-_The_Lower_Triple_Purusha
2.25_-_The_Higher_and_the_Lower_Knowledge
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.04_-_The_Flowers
31.10_-_East_and_West
34.11_-_Hymn_to_Peace_and_Power
35.01_-_Hymn_To_The_Sweet_Lord
4.01_-_Sweetness_in_Prayer
4.04_-_Weaknesses
4.06_-_Purification-the_Lower_Mentality
4.11_-_THE_WELCOME
4.14_-_The_Power_of_the_Instruments
4.2.4.09_-_Psychic_Tears_or_Weeping
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.4.4.05_-_The_Descent_of_Force_or_Power
5.4.02_-_Occult_Powers_or_Siddhis
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
CASE_6_-_THE_BUDDHAS_FLOWER
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
I._THE_ATTRACTIVE_POWER_OF_GOD
P.11_-_MAGICAL_WEAPONS
Symposium_translated_by_B_Jowett
The_Dwellings_of_the_Philosophers

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
00.00_-_Publishers_Note_B
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_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_Publishers_Note_C
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_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
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_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_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
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1951-09-21
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
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_1956-05-02
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_1957-04-09
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_1958-02-03a
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_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-23
0_1958-07-25a
0_1958-08-08
0_1958-08-09
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
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_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-12-04
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_1959-05-19_-_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_1959-06-17
0_1959-06-25
0_1959-07-09
0_1959-07-10
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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_1970-11-25
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_1971-02-24
0_1971-02-27
0_1971-03-02
0_1971-03-03
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_1971-05-01
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_1971-05-26
0_1971-05-27
0_1971-06-02
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_1971-12-15
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_1972-01-26
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_1972-03-08
0_1972-03-10
0_1972-03-11
0_1972-03-15
0_1972-03-18
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_1972-04-08
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_1972-05-06
0_1972-05-13
0_1972-05-17
0_1972-05-19
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_1972-06-18
0_1972-06-21
0_1972-06-24
0_1972-06-28
0_1972-07-01
0_1972-07-05
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_1972-09-13
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_1972-11-22
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_1972-12-27
0_1972-12-30
0_1973-01-03
0_1973-01-10
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_1973-04-11
0_1973-04-14
0_1973-04-18
0_1973-04-25
0_1973-04-30
0_1973-05-09
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
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
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_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
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_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
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_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.11_-_To_the_Heights-XI
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.32_-_To_the_Heights-XXXII
04.35_-_To_the_Heights-XXXV
04.39_-_To_the_Heights-XXXIX
04.40_-_To_the_Heights-XL
04.41_-_To_the_Heights-XLI
04.42_-_To_the_Heights-XLII
04.44_-_To_the_Heights-XLIV
04.46_-_To_the_Heights-XLVI
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_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_-_Of_Desire_and_Atonement
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_-_Man_the_Prototype
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
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_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
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
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
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
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
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
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
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
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
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_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_-_Meditation
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?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
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
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
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
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
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
1.008_-_The_Principle_of_Self-Affirmation
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_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_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_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
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
10.17_-_Miracles:_Their_True_Significance
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_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_-_MAXIMS_AND_MISSILES
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_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
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_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
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_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
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
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
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
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karma_Yoga
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_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Objects_of_Imitation.
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
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
10.36_-_Cling_to_Truth
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_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_Children
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_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_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Principle_of_Water
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_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_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_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_Control_of_Psychic_Prana
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_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Principle_of_Air
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
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_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
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_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
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_NEW_SPIRIT
1.05_-_The_Principle_of_Earth
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_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_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_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_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
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_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
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_-_Akasa_or_the_Ethereal_Principle
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_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
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_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
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_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
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_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
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_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Karma,_the_Law_of_Cause_and_Effect
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_Plot_must_be_a_Unity.
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_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
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_-_FAITH_IN_PEACE
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_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
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_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
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
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
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_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
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_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Magical_Belt
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_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
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_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_'quantitative_parts'_of_Tragedy_defined.
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_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_ON_CHASTITY
1.13_-_On_despondency.
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_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Spirit
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_-_BOOK_THE_FOURTEENTH
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_MARGARETS_ROOM
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
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_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_On_Self-Knowledge
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
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_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_DONJON
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
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
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_On_Talking
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
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
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.06_-_Rejection
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_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
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_-_ON_CHILD_AND_MARRIAGE
1.20_-_On_Time
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Families_of_the_Daityas
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_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.06_-_Genius
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Epic_Poetry.
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_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_-_Necromancy_and_Spiritism
1.24_-_NIGHT
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_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
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_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
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
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
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.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_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_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_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_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
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.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
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
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.06_-_The_Wise
19.10_-_Punishment
19.11_-_Old_Age
1912_11_02p
1912_11_19p
1912_11_26p
1912_11_28p
1912_12_05p
1912_12_11p
19.12_-_Of_The_Self
1913_02_05p
1913_02_10p
1913_02_12p
1913_05_11p
1913_06_17p
1913_06_18p
1913_06_27p
1913_07_23p
1913_08_08p
1913_08_15p
1913_08_16p
1913_10_07p
1913_11_22p
1913_11_25p
1913_11_28p
1913_12_16p
1913_12_29p
19.13_-_Of_the_World
1914_01_02p
1914_01_04p
1914_01_06p
1914_01_07p
1914_01_08p
1914_01_09p
1914_01_10p
1914_01_11p
1914_01_13p
1914_01_19p
1914_01_29p
1914_01_30p
1914_01_31p
1914_02_01p
1914_02_05p
1914_02_08p
1914_02_09p
1914_02_10p
1914_02_11p
1914_02_12p
1914_02_13p
1914_02_14p
1914_02_15p
1914_02_16p
1914_02_19p
1914_02_21p
1914_02_22p
1914_02_23p
1914_03_01p
1914_03_03p
1914_03_04p
1914_03_06p
1914_03_07p
1914_03_08p
1914_03_09p
1914_03_10p
1914_03_12p
1914_03_13p
1914_03_14p
1914_03_15p
1914_03_17p
1914_03_18p
1914_03_19p
1914_03_21p
1914_03_23p
1914_03_24p
1914_03_25p
1914_03_28p
1914_03_29p
1914_03_30p
1914_04_01p
1914_04_02p
1914_04_03p
1914_04_04p
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19.14_-_The_Awakened
1915_01_02p
1915_01_11p
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19.15_-_On_Happiness
1916_01_22p
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19.16_-_Of_the_Pleasant
1917_01_04p
1917_01_05p
1917_01_08p
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1917_01_14p
1917_01_23p
1917_01_29p
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19.17_-_On_Anger
1918_07_12p
1918_10_10p
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.21_-_Miscellany
19.22_-_Of_Hell
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
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
1931_11_24p
1936_08_21p
1937_10_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
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.
1951-01-11_-_Modesty_and_vanity_-_Generosity
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
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
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
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
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
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
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
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
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
1953-12-16
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
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
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?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_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
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
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
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
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
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
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
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
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
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
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
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_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
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_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
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
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
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
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
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
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
1957-05-01_-_Sports_competitions,_their_value
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
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_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
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
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
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
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
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
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
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
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
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
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
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_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
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
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
1958-08-15_-_Our_relation_with_the_Gods
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_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
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_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_21
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1958_12_05
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_11
1960_05_18
1960_05_25
1960_06_08
1960_06_16
1960_06_22
1960_06_29
1960_07_06
1960_07_13
1960_07_19
1960_08_24
1960_08_27
1960_10_24
1960_11_10
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_02_02
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_04_-_60
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1962_01_12
1962_01_21
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
1964_02_05_-_98
1964_02_06?_-_99
1964_03_25
1964_09_16
1965_03_03
1965_05_29
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_03
1969_08_05
1969_08_07
1969_08_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_08_28
1969_08_31_-_141
1969_09_04_-_143
1969_09_14
1969_09_17
1969_09_18
1969_09_22
1969_09_23
1969_09_26
1969_09_29
1969_09_30
1969_09_31?_-_165
1969_10_01?_-_166
1969_10_06
1969_10_07
1969_10_10
1969_10_13
1969_10_15
1969_10_17
1969_10_18
1969_10_23
1969_10_24
1969_10_29
1969_10_30
1969_11_07
1969_11_08?
1969_11_13
1969_11_15
1969_11_16
1969_11_18
1969_11_24
1969_11_25
1969_11_26
1969_11_27?
1969_12_01
1969_12_03
1969_12_04
1969_12_05
1969_12_09
1969_12_11
1969_12_14
1969_12_15
1969_12_17
1969_12_18
1969_12_22
1969_12_26
1969_12_28
1969_12_31
1970_01_04
1970_01_06
1970_01_07
1970_01_08
1970_01_10
1970_01_13?
1970_01_15
1970_01_17
1970_01_21
1970_01_23
1970_01_25
1970_01_28
1970_01_29
1970_02_01
1970_02_02
1970_02_04
1970_02_05
1970_02_07
1970_02_08
1970_02_10
1970_02_11
1970_02_12
1970_02_16
1970_02_17
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970_02_25
1970_02_27?
1970_03_02
1970_03_05
1970_03_06?
1970_03_09
1970_03_10
1970_03_11
1970_03_12
1970_03_13
1970_03_14
1970_03_15
1970_03_17
1970_03_18
1970_03_19?
1970_03_24
1970_03_25
1970_03_27
1970_03_30
1970_04_01
1970_04_02
1970_04_03
1970_04_04
1970_04_07
1970_04_08
1970_04_09
1970_04_10
1970_04_11
1970_04_14
1970_04_15
1970_04_17
1970_04_18
1970_04_22_-_482
1970_04_22_-_493
1970_04_24_-_497
1970_04_28
1970_04_29
1970_04_30
1970_05_01
1970_05_03?
1970_05_13?
1970_05_15
1970_05_16
1970_05_21
1970_05_23
1970_05_28
1970_06_01
1970_06_02
1970_06_03
1970_06_05
1970_06_06
1970_06_07
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_At_Sea
1.ac_-_Au_Bal
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Independence
1.ac_-_Leah_Sublime
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_Power
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Atheist
1.ac_-_The_Buddhist
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hawk_and_the_Babe
1.ac_-_The_Hermit
1.ac_-_The_Ladder
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Rose_and_the_Cross
1.ac_-_The_Tent
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ac_-_Ut
1.ad_-_O_Christ,_protect_me!
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_Plucking_the_Rushes
1.anon_-_Song_of_Creation
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Seven_Evil_Spirits
1.anon_-_The_Song_of_Songs
1.ap_-_The_Universal_Prayer
1.asak_-_If_you_keep_seeking_the_jewel_of_understanding
1.asak_-_In_my_heart_Thou_dwellest--else_with_blood_Ill_drench_it
1.asak_-_Love_came
1.asak_-_Love_came_and_emptied_me_of_self
1.asak_-_Sorrow_looted_this_heart
1.asak_-_This_is_My_Face,_said_the_Beloved
1.asak_-_Whatever_road_we_take_to_You,_Joy
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.at_-_Crossing_the_Bar
1.at_-_Flower_in_the_crannied_wall
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.at_-_The_Human_Cry
1.bni_-_Raga_Ramkali
1.bs_-_Chanting,_chanting_the_Beloveds_name
1.bsf_-_Fathom_the_ocean
1.bsf_-_I_thought_I_was_alone_who_suffered
1.bsf_-_Raga_Asa
1.bsf_-_The_lanes_are_muddy_and_far_is_the_house
1.bsf_-_Wear_whatever_clothes_you_must
1.bsf_-_Why_do_you_roam_the_jungles?
1.bsf_-_You_must_fathom_the_ocean
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_One_Thread_Only
1.bs_-_The_moment_I_bowed_down
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bs_-_What_a_carefree_game_He_plays!
1.bts_-_Invocation
1.bts_-_Love_is_Lord_of_All
1.bts_-_The_Bent_of_Nature
1.bts_-_The_Mists_Dispelled
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.cj_-_Inscribed_on_the_Wall_of_the_Hut_by_the_Lake
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.cs_-_Consumed_in_Grace
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.ct_-_Distinguishing_Ego_from_Self
1.ct_-_Goods_and_Possessions
1.ct_-_Letting_go_of_thoughts
1.ct_-_One_Legged_Man
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.da_-_The_love_of_God,_unutterable_and_perfect
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1.dz_-_Enlightenment_is_like_the_moon
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1.dz_-_Wonderous_nirvana-mind
1.ey_-_Socrates
1.fcn_-_Airing_out_kimonos
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
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_-_Memory
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_-_Polaris
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_Book
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_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
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_Slaying_of_the_Monster
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
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
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Amalia
1.fs_-_Archimedes
1.fs_-_Beauteous_Individuality
1.fs_-_Breadth_And_Depth
1.fs_-_Cassandra
1.fs_-_Columbus
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Evening
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_German_Faith
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Hope
1.fs_-_Hymn_To_Joy
1.fs_-_Inside_And_Outside
1.fs_-_Longing
1.fs_-_Love_And_Desire
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Antipathy
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Naenia
1.fs_-_Ode_an_die_Freude
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Rapture_--_To_Laura
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Animating_Principle
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Battle
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Conflict
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Division_Of_The_Earth
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_German_Art
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Imitator
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Knights_Of_St._John
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Meeting
1.fs_-_The_Merchant
1.fs_-_The_Philosophical_Egotist
1.fs_-_The_Pilgrim
1.fs_-_The_Playing_Infant
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Power_Of_Woman
1.fs_-_The_Proverbs_Of_Confucius
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Secret
1.fs_-_The_Sexes
1.fs_-_The_Sower
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Two_Guides_Of_Life_-_The_Sublime_And_The_Beautiful
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_A_Moralist
1.fs_-_To_Astronomers
1.fs_-_To_A_World-Reformer
1.fs_-_To_Emma
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fs_-_To_My_Friends
1.fs_-_To_The_Spring
1.fs_-_Untitled_01
1.fs_-_Variety
1.fs_-_Written_In_A_Young_Lady's_Album
1.fua_-_A_dervish_in_ecstasy
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_God_Speaks_to_David
1.fua_-_Invocation
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Birds_Find_Their_King
1.fua_-_The_Dullard_Sage
1.fua_-_The_Hawk
1.fua_-_The_moths_and_the_flame
1.fua_-_The_peacocks_excuse
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Simurgh
1.fua_-_The_Valley_of_the_Quest
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Japji_8_-_From_listening
1.grh_-_Gorakh_Bani
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_12_-_We_know_that_Shakyas_sons_and_daughters_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_15_-_Some_may_slander,_some_may_abuse_(from_The_Shodoka)
1.hcyc_-_16_-_When_I_consider_the_virtue_of_abusive_words_(from_The_Shodoka)
1.hcyc_-_25_-_Just_take_hold_of_the_source_(from_The_Shodoka)
1.hcyc_-_26_-_The_moon_shines_on_the_river_(from_The_Shodoka)
1.hcyc_-_32_-_They_miss_the_Dharma-treasure_(from_The_Shodoka)
1.hcyc_-_3_-_When_we_realize_actuality_(from_The_Shodoka)
1.hcyc_-_40_-_It_speaks_in_silence_(from_The_Shodoka)
1.hcyc_-_42_-_I_raise_the_Dharma-banner_and_set_forth_our_teaching_(from_The_Shodoka)
1.hcyc_-_43_-_The_truth_is_not_set_forth_(from_The_Shodoka)
1.hcyc_-_44_-_Mind_is_the_base,_phenomena_are_dust_(from_The_Shodoka)
1.hcyc_-_45_-_Ah,_the_degenerate_materialistic_world!_(from_The_Shodoka)
1.hcyc_-_4_-_Once_we_awaken_to_the_Tathagata-Zen_(from_The_Shodoka)
1.hcyc_-_56_-_The_hungry_are_served_a_kings_repast_(from_The_Shodoka)
1.hcyc_-_57_-_Pradhanashura_broke_the_gravest_precepts_(from_The_Shodoka)
1.hcyc_-_59_-_Two_monks_were_guilty_of_murder_and_carnality_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_63_-_However_the_burning_iron_ring_revolves_around_my_head_(from_The_Shodoka)
1.hcyc_-_6_-_Who_has_no-thought?_Who_is_not-born?_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Let_others_slander_me_(from_The_Song_of_Enlightenment)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_You_no_sooner_attain_the_great_void
1.hs_-_A_New_World
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Beauty_Radiated_in_Eternity
1.hs_-_Bold_Souls
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cupbearer,_it_is_morning,_fill_my_cup_with_wine
1.hs_-_Cypress_And_Tulip
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Meditation
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Not_Worth_The_Toil!
1.hs_-_O_Cup_Bearer
1.hs_-_Rubys_Heart
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Silence
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Spring_and_all_its_flowers
1.hs_-_Stop_weaving_a_net_about_yourself
1.hs_-_Streaming
1.hs_-_Sun_Rays
1.hs_-_Sweet_Melody
1.hs_-_The_Bird_Of_Gardens
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Garden
1.hs_-_The_Glow_of_Your_Presence
1.hs_-_The_Good_Darkness
1.hs_-_The_Great_Secret
1.hs_-_The_Lute_Will_Beg
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_There_is_no_place_for_place!
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_The_way_to_You
1.hs_-_Tidings_Of_Union
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_True_Love
1.hs_-_We_tried_reasoning
1.hs_-_Where_Is_My_Ruined_Life?
1.hs_-_With_Madness_Like_To_Mine
1.ia_-_An_Ocean_Without_Shore
1.ia_-_Approach_The_Dwellings_Of_The_Dear_Ones
1.ia_-_He_Saw_The_Lightning_In_The_East
1.ia_-_If_What_She_Says_Is_True
1.ia_-_If_what_she_says_is_true
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_In_The_Mirror_Of_A_Man
1.ia_-_In_the_Mirror_of_a_Man
1.ia_-_Listen,_O_Dearly_Beloved
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_heart_wears_all_forms
1.ia_-_My_Journey
1.ia_-_Reality
1.ia_-_Silence
1.ia_-_The_Hand_Of_Trial
1.ia_-_The_Invitation
1.ia_-_True_Knowledge
1.ia_-_Turmoil_In_Your_Hearts
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.is_-_Although_I_Try
1.is_-_Although_The_Wind
1.is_-_a_well_nobody_dug_filled_with_no_water
1.is_-_Many_paths_lead_from_the_foot_of_the_mountain,
1.is_-_To_write_something_and_leave_it_behind_us
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_Raga_Gujri
1.jda_-_Raga_Maru
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_A_Galloway_Song
1.jk_-_An_Extempore
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Party_Of_Lovers
1.jk_-_Apollo_And_The_Graces
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Bright_Star
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Daisys_Song
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_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Faery_Songs
1.jk_-_Fancy
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Fragment_-_Modern_Love
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Fragment._Wheres_The_Poet?
1.jk_-_Hither,_Hither,_Love
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Imitation_Of_Spenser
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Lines_To_Fanny
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_A_Dream
1.jk_-_On_Death
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_On_Seeing_The_Elgin_Marbles_For_The_First_Time
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song._I_Had_A_Dove
1.jk_-_Song_Of_Four_Faries
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._On_Leigh_Hunts_Poem_The_Story_of_Rimini
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet._On_The_Sea
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet_VI._To_G._A._W.
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_XIV._Addressed_To_The_Same_(Haydon)
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Sonnet_XVII._Happy_Is_England
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Stanzas_To_Miss_Wylie
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_-_The_Gadfly
1.jk_-_This_Living_Hand
1.jk_-_To_......
1.jk_-_To_.......
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_Some_Ladies
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jk_-_You_Say_You_Love
1.jlb_-_Afterglow
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Emerson
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_History_Of_The_Night
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Instants
1.jlb_-_Limits
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Parting
1.jlb_-_Patio
1.jlb_-_Plainness
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Shinto
1.jlb_-_Simplicity
1.jlb_-_Susana_Soca
1.jlb_-_That_One
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_instant
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_To_a_Cat
1.jlb_-_Unknown_Street
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_I_Have_forgotten
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_During_the_day_I_was_singing_with_you
1.jr_-_Fasting
1.jr_-_Ghazal_Of_Rumi
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_If_I_Weep
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_I_lost_my_world,_my_fame,_my_mind
1.jr_-_Inner_Wakefulness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_End
1.jr_-_I_regard_not_the_outside_and_the_words
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_I_Swear
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Last_Night_You_Left_Me_And_Slept
1.jr_-_Let_Go_Of_Your_Worries
1.jr_-_Like_This
1.jr_-_look_at_love
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_Lovers
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_Not_Here
1.jr_-_On_Love
1.jr_-_Only_Breath
1.jr_-_On_the_Night_of_Creation_I_was_awake
1.jr_-_Reason,_leave_now!_Youll_not_find_wisdom_here!
1.jr_-_Rise,_Lovers
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Secretly_we_spoke
1.jr_-_Seizing_my_life_in_your_hands,_you_thrashed_me_clean
1.jr_-_Shadow_And_Light_Source_Both
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_The_Absolute_works_with_nothing
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_grapes_of_my_body_can_only_become_wine
1.jr_-_The_Guest_House
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Are_A_Hundred_Kinds_Of_Prayer
1.jr_-_There_Is_A_Way
1.jr_-_There_is_some_kiss_we_want
1.jr_-_The_Seed_Market
1.jr_-_The_Self_We_Share
1.jr_-_The_Springtime_Of_Lovers_Has_Come
1.jr_-_The_Sun_Must_Come
1.jr_-_The_Taste_Of_Morning
1.jr_-_The_Thirsty
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_This_We_Have_Now
1.jr_-_Today,_like_every_other_day,_we_wake_up_empty
1.jr_-_Two_Friends
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_We_are_the_mirror_as_well_as_the_face_in_it
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_When_I_Am_Asleep_And_Crumbling_In_The_Tomb
1.jr_-_Who_Is_At_My_Door?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jr_-_You_only_need_smell_the_wine
1.jr_-_Zero_Circle
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_At_the_cross_her_station_keeping_(from_Stabat_Mater_Dolorosa)
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jt_-_Love-_where_did_You_enter_the_heart_unseen?_(from_In_Praise_of_Divine_Love)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_After_Sensations
1.jwvg_-_A_Legacy
1.jwvg_-_Anniversary_Song
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_A_Parable
1.jwvg_-_Apparent_Death
1.jwvg_-_April
1.jwvg_-_A_Symbol
1.jwvg_-_At_Midnight
1.jwvg_-_Authors
1.jwvg_-_Autumn_Feel
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_By_The_River
1.jwvg_-_Departure
1.jwvg_-_Epiphanias
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_Found
1.jwvg_-_From
1.jwvg_-_Ganymede
1.jwvg_-_General_Confession
1.jwvg_-_Gipsy_Song
1.jwvg_-_Growth
1.jwvg_-_Happiness_And_Vision
1.jwvg_-_Human_Feelings
1.jwvg_-_In_A_Word
1.jwvg_-_In_Summer
1.jwvg_-_It_Is_Good
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_June
1.jwvg_-_Legend
1.jwvg_-_Like_And_Like
1.jwvg_-_Living_Remembrance
1.jwvg_-_Longing
1.jwvg_-_Lover_In_All_Shapes
1.jwvg_-_Mahomets_Song
1.jwvg_-_My_Goddess
1.jwvg_-_Nemesis
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Presence
1.jwvg_-_Prometheus
1.jwvg_-_Proximity_Of_The_Beloved_One
1.jwvg_-_Reciprocal_Invitation_To_The_Dance
1.jwvg_-_Self-Deceit
1.jwvg_-_Solitude
1.jwvg_-_Symbols
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_The_Best
1.jwvg_-_The_Bliss_Of_Absence
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Buyers
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Exchange
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Godlike
1.jwvg_-_The_Instructors
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_The_Warning
1.jwvg_-_The_Way_To_Behave
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_To_The_Kind_Reader
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.jwvg_-_Wont_And_Done
1.kaa_-_Devotion_for_Thee
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Between_the_conscious_and_the_unconscious,_the_mind_has_put_up_a_swing
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Do_Not_Go_To_The_Garden_Of_Flowers
1.kbr_-_Do_not_go_to_the_garden_of_flowers!
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Hang_up_the_swing_of_love_today!
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_Hope_For_Him
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_I_have_been_thinking
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Talk_To_My_Inner_Lover,_And_I_Say,_Why_Such_Rush?
1.kbr_-_I_Wont_Come
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_maddh_akas_ap_jahan_baithe
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_My_body_is_flooded
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_O_Friend
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_8
1.kbr_-_Poem_9
1.kbr_-_The_Drop_and_the_Sea
1.kbr_-_The_Dropp_And_The_Sea
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
1.kbr_-_The_Swan_flies_away
1.kbr_-_The_Word
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_The_Day_Came
1.kbr_-_When_the_Day_Came
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Within_this_earthen_vessel
1.kg_-_Little_Tiger
1.ki_-_blown_to_the_big_river
1.ki_-_Buddhas_body
1.ki_-_Dont_weep,_insects
1.ki_-_even_poorly_planted
1.ki_-_From_burweed
1.ki_-_into_morning-glories
1.ki_-_mountain_temple
1.ki_-_Never_forget
1.ki_-_now_begins
1.ki_-_rice_seedlings
1.ki_-_serene_and_still
1.ki_-_spring_begins
1.ki_-_spring_day
1.ki_-_swatting_a_fly
1.ki_-_the_distant_mountains
1.ki_-_the_dragonflys_tail,_too
1.ki_-_without_seeing_sunlight
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Alone_Looking_At_The_Mountain
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Amidst_the_Flowers_a_Jug_of_Wine
1.lb_-_A_Mountain_Revelry
1.lb_-_Amusing_Myself
1.lb_-_A_Song_Of_Changgan
1.lb_-_Atop_Green_Mountains_by_Li_Po
1.lb_-_Autumn_Air
1.lb_-_A_Vindication
1.lb_-_Ballads_Of_Four_Seasons:_Spring
1.lb_-_Before_The_Cask_of_Wine
1.lb_-_Bringing_in_the_Wine
1.lb_-_Changgan_Memories
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Ch'ing_P'ing_Tiao
1.lb_-_Clearing_At_Dawn
1.lb_-_Clearing_at_Dawn
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Confessional
1.lb_-_Crows_Calling_At_Night
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Drinking_in_the_Mountains
1.lb_-_Drinking_With_Someone_In_The_Mountains
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Exile's_Letter
1.lb_-_Farewell
1.lb_-_Farewell_to_Meng_Hao-jan
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_For_Wang_Lun
1.lb_-_Going_Up_Yoyang_Tower
1.lb_-_Green_Mountain
1.lb_-_Hard_Is_The_Journey
1.lb_-_Hard_Journey
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Ho_Chih-chang
1.lb_-_I_say_drinking
1.lb_-_Jade_Stairs_Grievance
1.lb_-_Lament_for_Mr_Tai
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Leave-Taking_Near_Shoku
1.lb_-_Leaving_White_King_City
1.lb_-_Lines_For_A_Taoist_Adept
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Mng_Hao-jan
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Mountain_Drinking_Song
1.lb_-_Nefarious_War
1.lb_-_Old_Poem
1.lb_-_On_A_Picture_Screen
1.lb_-_On_Climbing_In_Nan-King_To_The_Terrace_Of_Phoenixes
1.lb_-_On_Dragon_Hill
1.lb_-_On_Kusu_Terrace
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Question_And_Answer_On_The_Mountain
1.lb_-_Quiet_Night_Thoughts
1.lb_-_Remembering_the_Springs_at_Chih-chou
1.lb_-_Resentment_Near_the_Jade_Stairs
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Self-Abandonment
1.lb_-_Sitting_Alone_On_Jingting_Mountain_by_Li_Po
1.lb_-_Song_of_the_Forge
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_South-Folk_in_Cold_Country
1.lb_-_Spring_Night_In_Lo-Yang_Hearing_A_Flute
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_The_Ching-Ting_Mountain
1.lb_-_The_City_of_Choan
1.lb_-_The_Old_Dust
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_The_Solitude_Of_Night
1.lb_-_Thoughts_On_A_Still_Night
1.lb_-_Three_Poems_on_Wine
1.lb_-_To_His_Two_Children
1.lb_-_To_My_Wife_on_Lu-shan_Mountain
1.lb_-_To_Tu_Fu_from_Shantung
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lb_-_Yearning
1.lc_-_Jabberwocky
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_Coursing_in_emptiness
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Day_will_be_erased_in_night
1.lla_-_Dont_flail_about_like_a_man_wearing_a_blindfold
1.lla_-_I_searched_for_my_Self
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_Wear_the_robe_of_wisdom
1.lla_-_What_is_worship?_Who_are_this_man
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Arcadia
1.lovecraft_-_Astrophobos
1.lovecraft_-_Despair
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Good_Saint_Nick
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_March
1.lovecraft_-_Nathicana
1.lovecraft_-_Nemesis
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Pacifist_War_Song_-_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_Sunset
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Cats
1.lovecraft_-_The_City
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Garden
1.lovecraft_-_The_House
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_The_Wood
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Tosh_Bosh
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.ltp_-_Sojourning_in_Ta-yu_mountains
1.ltp_-_The_Hundred_Character_Tablet_(Bai_Zi_Bei)
1.mah_-_I_am_the_One_Whom_I_Love
1.mah_-_I_am_the_One_whom_I_love
1.mah_-_If_They_Only_Knew
1.mah_-_I_Witnessed_My_Maker
1.mah_-_Kill_me-_my_faithful_friends
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_a_field_of_cotton
1.mb_-_a_monk_sips_morning_tea
1.mb_-_a_strange_flower
1.mb_-_Bitter-tasting_ice_-
1.mb_-_Clouds
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_In_this_world_of_ours,
1.mb_-_it_is_with_awe
1.mb_-_Its_True_I_Went_to_the_Market
1.mb_-_Mira_is_Steadfast
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_No_one_knows_my_invisible_life
1.mbn_-_Prayers_for_the_Protection_and_Opening_of_the_Heart
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_O_my_friends
1.mb_-_Out_in_a_downpour
1.mb_-_the_clouds_come_and_go
1.mb_-_The_Dagger
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_the_passing_spring
1.mb_-_Unbreakable,_O_Lord
1.mb_-_you_make_the_fire
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_Effortlessly
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.ms_-_Beyond_the_World
1.ms_-_No_End_Point
1.ms_-_Snow_Garden
1.ms_-_Temple_of_Eternal_Light
1.nb_-_A_Poem_for_the_Sefirot_as_a_Wheel_of_Light
1.nkt_-_Lets_Get_to_Rowing
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_18_-_I_sometimes_think_that_never_blows_so_red
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_21_-_Lo!_some_we_loved,_the_loveliest_and_best
1.okym_-_22_-_And_we,_that_now_make_merry_in_the_Room
1.okym_-_23_-_Ah,_make_the_most_of_what_we_may_yet_spend
1.okym_-_24_-_Alike_for_those_who_for_To-day_prepare
1.okym_-_26_-_Oh,_come_with_old_Khayyam,_and_leave_the_Wise
1.okym_-_27_-_Myself_when_young_did_eagerly_frequent
1.okym_-_34_-_Then_to_this_earthen_Bowl_did_I_adjourn
1.okym_-_35_-_I_think_the_Vessel,_that_with_fugitive
1.okym_-_36_-_For_in_the_Market-place,_one_Dusk_of_Day
1.okym_-_37_-_Ah,_fill_the_Cup-_--_what_boots_it_to_repeat
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.okym_-_3_-_And,_as_the_Cock_crew,_those_who_stood_before
1.okym_-_46_-_For_in_and_out,_above,_about,_below
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.okym_-_52_-_And_that_inverted_Bowl_we_call_The_Sky
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_64_-_Said_one_--_Folks_of_a_surly_Tapster_tell
1.okym_-_66_-_So_while_the_Vessels_one_by_one_were_speaking
1.okym_-_67_-_Ah,_with_the_Grape_my_fading_Life_provide
1.okym_-_71_-_And_much_as_Wine_has_playd_the_Infidel
1.okym_-_72_-_Alas,_that_Spring_should_vanish_with_the_Rose!
1.okym_-_73_-_Ah_Love!_could_thou_and_I_with_Fate_conspire
1.pbs_-_A_Bridal_Song
1.pbs_-_A_Dialogue
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Fragment_-_To_Music
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Allegory
1.pbs_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_And_That_I_Walk_Thus_Proudly_Crowned_Withal
1.pbs_-_A_New_National_Anthem
1.pbs_-_An_Exhortation
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Another_Fragment_to_Music
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_Arethusa
1.pbs_-_A_Romans_Chamber
1.pbs_-_Art_Thou_Pale_For_Weariness
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_Autumn_-_A_Dirge
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_A_Widow_Bird_Sate_Mourning_For_Her_Love
1.pbs_-_Bereavement
1.pbs_-_Bigotrys_Victim
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Death
1.pbs_-_Death_In_Life
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_Despair
1.pbs_-_Dirge_For_The_Year
1.pbs_-_Epigram_I_-_To_Stella
1.pbs_-_Epigram_IV_-_Circumstance
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epitaph
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Evening._To_Harriet
1.pbs_-_Eyes_-_A_Fragment
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_"Amor_Aeternus"
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_-_Follow_To_The_Deep_Woods_Weeds
1.pbs_-_Fragment_-_Is_It_That_In_Some_Brighter_Sphere
1.pbs_-_Fragment_-_Miltons_Spirit
1.pbs_-_Fragment_-_My_Head_Is_Wild_With_Weeping
1.pbs_-_Fragment_Of_A_Ghost_Story
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_A_Sonnet._Farewell_To_North_Devon
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragment_-_Satan_Broken_Loose
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Fragment_-_Sufficient_Unto_The_Day
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_There_Is_A_Warm_And_Gentle_Atmosphere
1.pbs_-_Fragment_-_Thoughts_Come_And_Go_In_Solitude
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_Fragment_-_To_The_People_Of_England
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Fragment_-_Ye_Gentle_Visitations_Of_Calm_Thought
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Greek_Of_Moschus
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_From_Vergils_Fourth_Georgic
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Good-Night
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_Minerva
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_I_Stood_Upon_A_Heaven-cleaving_Turret
1.pbs_-_I_Would_Not_Be_A_King
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Liberty
1.pbs_-_Life_Rounded_With_Sleep
1.pbs_-_Lines_--_Far,_Far_Away,_O_Ye
1.pbs_-_Lines_-_That_time_is_dead_for_ever,_child!
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Lines_To_A_Critic
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Love
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Loves_Philosophy
1.pbs_-_Loves_Rose
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_May_The_Limner
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Methought_I_Was_A_Billow_In_The_Crowd
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music
1.pbs_-_Music(2)
1.pbs_-_Music_And_Sweet_Poetry
1.pbs_-_Mutability
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_A_Faded_Violet
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Death
1.pbs_-_On_Fanny_Godwin
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_Robert_Emmets_Grave
1.pbs_-_On_The_Dark_Height_of_Jura
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_O_That_A_Chariot_Of_Cloud_Were_Mine!
1.pbs_-_Otho
1.pbs_-_O_Thou_Immortal_Deity
1.pbs_-_Ozymandias
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Pater_Omnipotens
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Poetical_Essay
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Remembrance
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scene_From_Tasso
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Similes_For_Two_Political_Characters_of_1819
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song._Despair
1.pbs_-_Song_For_Tasso
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_Song._Hope
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_--_[Harriet]
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Song_To_The_Men_Of_England
1.pbs_-_Song._Translated_From_The_German
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
1.pbs_-_Sonnet_To_Byron
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanza_From_A_Translation_Of_The_Marseillaise_Hymn
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_From_Calderons_Cisma_De_Inglaterra
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_St._Irvynes_Tower
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Aziola
1.pbs_-_The_Birth_Place_of_Pleasure
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Death_Knell_Is_Ringing
1.pbs_-_The_Deserts_Of_Dim_Sleep
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_False_Laurel_And_The_True
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Fugitives
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Irishmans_Song
1.pbs_-_The_Isle
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Past
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Rude_Wind_Is_Singing
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Solitary
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Sunset
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_The_Worlds_Wanderers
1.pbs_-_The_Zucca
1.pbs_-_Time_Long_Past
1.pbs_-_To--
1.pbs_-_To_A_Skylark
1.pbs_-_To_A_Star
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Death
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Emilia_Viviani
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Ianthe
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_-
1.pbs_-_To_Mary_Shelley_(2)
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To-morrow
1.pbs_-_To--_Music,_when_soft_voices_die
1.pbs_-_To_Night
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Men_Of_England
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_the_Moon
1.pbs_-_To_The_Moonbeam
1.pbs_-_To_The_Nile
1.pbs_-_To_The_Queen_Of_My_Heart
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_To_William_Shelley
1.pbs_-_To_William_Shelley.
1.pbs_-_To_William_Shelley._Thy_Little_Footsteps_On_The_Sands
1.pbs_-_To_Wordsworth
1.pbs_-_To--_Yet_look_on_me
1.pbs_-_Ugolino
1.pbs_-_Verses_On_A_Cat
1.pbs_-_War
1.pbs_-_When_A_Lover_Clasps_His_Fairest
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_A_Dream
1.poe_-_A_Dream_Within_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_An_Acrostic
1.poe_-_An_Enigma
1.poe_-_Annabel_Lee
1.poe_-_A_Paean
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Dreams
1.poe_-_Elizabeth
1.poe_-_Enigma
1.poe_-_Epigram_For_Wall_Street
1.poe_-_Eulalie
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Fairy-Land
1.poe_-_Hymn
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Song
1.poe_-_Sonnet-_Silence
1.poe_-_Sonnet_-_To_Science
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Bridal_Ballad
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Coliseum
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Divine_Right_Of_Kings
1.poe_-_The_Forest_Reverie
1.poe_-_The_Happiest_Day-The_Happiest_Hour
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Valley_Of_Unrest
1.poe_-_The_Village_Street
1.poe_-_To_--
1.poe_-_To_--_(2)
1.poe_-_To_--_(3)
1.poe_-_To_Helen_-_1831
1.poe_-_To_Helen_-_1848
1.poe_-_To_Isadore
1.poe_-_To_M--
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_One_In_Paradise
1.poe_-_To_The_Lake
1.poe_-_Ulalume
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_And_the_letter_is_longing
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_A_Cavalier_Song
1.rb_-_After
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Among_The_Rocks
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Another_Way_Of_Love
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_A_Womans_Last_Word
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Confessions
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_Home_Thoughts,_from_the_Sea
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Love_Among_The_Ruins
1.rb_-_Love_In_A_Life
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Memorabilia
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_My_Star
1.rb_-_Nationality_In_Drinks
1.rb_-_Never_the_Time_and_the_Place
1.rb_-_Now!
1.rb_-_Old_Pictures_In_Florence
1.rb_-_One_Way_Of_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Respectability
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Leader
1.rb_-_The_Lost_Mistress
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_The_Twins
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rb_-_Youll_Love_Me_Yet
1.rmd_-_Raga_Basant
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_Ma,_Youre_inside_me
1.rmpsd_-_Meditate_on_Kali!_Why_be_anxious?
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_Who_in_this_world
1.rmpsd_-_Who_is_that_Syama_woman
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Abishag
1.rmr_-_Again_and_Again
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_Autumn
1.rmr_-_Autumn_Day
1.rmr_-_A_Walk
1.rmr_-_Before_Summer_Rain
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Blank_Joy
1.rmr_-_Buddha_in_Glory
1.rmr_-_Childhood
1.rmr_-_Child_In_Red
1.rmr_-_Death
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Eve
1.rmr_-_Evening_Love_Song
1.rmr_-_Falconry
1.rmr_-_Falling_Stars
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_For_Hans_Carossa
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Going_Blind
1.rmr_-_Greek_Love-Talk
1.rmr_-_Growing_Old
1.rmr_-_Heartbeat
1.rmr_-_In_The_Beginning
1.rmr_-_Lament
1.rmr_-_Little_Tear-Vase
1.rmr_-_Losing
1.rmr_-_Love_Song
1.rmr_-_Moving_Forward
1.rmr_-_Narcissus
1.rmr_-_Night_(O_you_whose_countenance)
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Palm
1.rmr_-_Parting
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Rememberance
1.rmr_-_Self-Portrait
1.rmr_-_Slumber_Song
1.rmr_-_Solemn_Hour
1.rmr_-_Song
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_Spanish_Dancer
1.rmr_-_Sunset
1.rmr_-_Telling_You_All
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Future
1.rmr_-_The_Grown-Up
1.rmr_-_The_Last_Evening
1.rmr_-_The_Panther
1.rmr_-_The_Sisters
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_VI
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_IV
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Sonnets_To_Orpheus_-_XXV
1.rmr_-_The_Spanish_Dancer
1.rmr_-_The_Swan
1.rmr_-_The_Unicorn
1.rmr_-_The_Voices
1.rmr_-_The_Wait
1.rmr_-_Time_and_Again
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_What_Survives
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rmr_-_You,_you_only,_exist
1.rt_-_(101)_Ever_in_my_life_have_I_sought_thee_with_my_songs_(from_Gitanjali)
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_All_These_I_Loved
1.rt_-_Along_The_Way
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Babys_Way
1.rt_-_Babys_World
1.rt_-_Beggarly_Heart
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Chain_Of_Pearls
1.rt_-_Closed_Path
1.rt_-_Clouds_And_Waves
1.rt_-_Colored_Toys
1.rt_-_Death
1.rt_-_Defamation
1.rt_-_Distant_Time
1.rt_-_Dream_Girl
1.rt_-_Dungeon
1.rt_-_Endless_Time
1.rt_-_Fairyland
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Flower
1.rt_-_Freedom
1.rt_-_From_Afar
1.rt_-_Gift_Of_The_Great
1.rt_-_Gitanjali
1.rt_-_Hard_Times
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I
1.rt_-_I_Am_Restless
1.rt_-_I_Cast_My_Net_Into_The_Sea
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Innermost_One
1.rt_-_In_The_Country
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Keep_Me_Fully_Glad
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Lamp_Of_Love
1.rt_-_Leave_This
1.rt_-_Light
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Time
1.rt_-_Lotus
1.rt_-_Lovers_Gifts_II_-_Come_To_My_Garden_Walk
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Lovers_Gifts_LII_-_Tired_Of_Waiting
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XIII_-_Last_Night_In_The_Garden
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLIV_-_Where_Is_Heaven
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Lovers_Gifts_XLVII_-_The_Road_Is
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Meeting
1.rt_-_Moments_Indulgence
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Polar_Star
1.rt_-_My_Pole_Star
1.rt_-_My_Present
1.rt_-_Ocean_Of_Forms
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_On_The_Nature_Of_Love
1.rt_-_On_The_Seashore
1.rt_-_Our_Meeting
1.rt_-_Paper_Boats
1.rt_-_Patience
1.rt_-_Poems_On_Life
1.rt_-_Poems_On_Time
1.rt_-_Prisoner
1.rt_-_Purity
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Sail_Away
1.rt_-_Salutation
1.rt_-_She
1.rt_-_Shyama
1.rt_-_Sit_Smiling
1.rt_-_Sleep
1.rt_-_Sleep-Stealer
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_11-_20
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_71_-_80
1.rt_-_Stray_Birds_81_-_90
1.rt_-_Stream_Of_Life
1.rt_-_Strong_Mercy
1.rt_-_Superior
1.rt_-_Sympathy
1.rt_-_The_Banyan_Tree
1.rt_-_The_Beginning
1.rt_-_The_Boat
1.rt_-_The_Champa_Flower
1.rt_-_The_Child-Angel
1.rt_-_The_First_Jasmines
1.rt_-_The_Flower-School
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LIX_-_O_Woman
1.rt_-_The_Gardener_LVII_-_I_Plucked_Your_Flower
1.rt_-_The_Gardener_LV_-_It_Was_Mid-Day
1.rt_-_The_Gardener_LXI_-_Peace,_My_Heart
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_X_-_Let_Your_Work_Be,_Bride
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVIII_-_Free_Me
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gardener_XX_-_Day_After_Day_He_Comes
1.rt_-_The_Gardener_XXII_-_When_She_Passed_By_Me
1.rt_-_The_Gardener_XXIV_-_Do_Not_Keep_To_Yourself
1.rt_-_The_Gardener_XXI_-_Why_Did_He_Choose
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gardener_XXVI_-_What_Comes_From_Your_Willing_Hands
1.rt_-_The_Gift
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Judge
1.rt_-_The_Kiss
1.rt_-_The_Kiss(2)
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Little_Big_Man
1.rt_-_The_Lost_Star
1.rt_-_The_Merchant
1.rt_-_The_Music_Of_The_Rains
1.rt_-_The_Portrait
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_The_Source
1.rt_-_The_Sun_Of_The_First_Day
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_Twelve_OClock
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Untimely_Leave
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_Waiting_For_The_Beloved
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_When_And_Why
1.rt_-_When_Day_Is_Done
1.rt_-_When_I_Go_Alone_At_Night
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rvd_-_Upon_seeing_poverty
1.rvd_-_When_I_existed
1.rvd_-_You_are_me,_and_I_am_You
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_A_Nations_Strength
1.rwe_-_Art
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Beauty
1.rwe_-_Berrying
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Brahma
1.rwe_-_Celestial_Love
1.rwe_-_Character
1.rwe_-_Compensation
1.rwe_-_Concord_Hymn
1.rwe_-_Culture
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Eros
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Experience
1.rwe_-_Fable
1.rwe_-_Fate
1.rwe_-_Flower_Chorus
1.rwe_-_Forebearance
1.rwe_-_Forerunners
1.rwe_-_Freedom
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Grace
1.rwe_-_Guy
1.rwe_-_Hamatreya
1.rwe_-_Heroism
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Letters
1.rwe_-_Life_Is_Great
1.rwe_-_Loss_And_Gain
1.rwe_-_Love_And_Thought
1.rwe_-_Lover's_Petition
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Merlin's_Song
1.rwe_-_Merops
1.rwe_-_Mithridates
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Nemesis
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Poems
1.rwe_-_Politics
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Spiritual_Laws
1.rwe_-_Sursum_Corda
1.rwe_-_Suum_Cuique
1.rwe_-_Tact
1.rwe_-_Teach_Me_I_Am_Forgotten_By_The_Dead
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Amulet
1.rwe_-_The_Apology
1.rwe_-_The_Bell
1.rwe_-_The_Chartist's_Complaint
1.rwe_-_The_Cumberland
1.rwe_-_The_Days_Ration
1.rwe_-_The_Enchanter
1.rwe_-_The_Forerunners
1.rwe_-_The_Gods_Walk_In_The_Breath_Of_The_Woods
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Park
1.rwe_-_The_Past
1.rwe_-_The_Poet
1.rwe_-_The_Problem
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_River_Note
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Snowstorm
1.rwe_-_The_Sphinx
1.rwe_-_The_Test
1.rwe_-_The_Titmouse
1.rwe_-_The_Visit
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To-day
1.rwe_-_To_Ellen,_At_The_South
1.rwe_-_To_Eva
1.rwe_-_To_J.W.
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Una
1.rwe_-_Unity
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Water
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.sb_-_Gathering_the_Mind
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sb_-_Refining_the_Spirit
1.sca_-_Draw_me_after_You!
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_O_blessed_poverty
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sca_-_What_a_great_laudable_exchange
1.sca_-_What_you_hold,_may_you_always_hold
1.sca_-_When_You_have_loved,_You_shall_be_chaste
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_If_one_His_praise_of_me_would_learn
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_How_Virtue_Drives_Out_Vice
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Praises_of_God
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.shvb_-_O_virga_mediatrix_-_Alleluia-verse_for_the_Virgin
1.shvb_-_O_Virtus_Sapientiae_-_O_Moving_Force_of_Wisdom
1.sig_-_Humble_of_Spirit
1.sig_-_Lord_of_the_World
1.sig_-_Rise_and_open_the_door_that_is_shut
1.sig_-_The_Sun
1.sig_-_Where_Will_I_Find_You
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_Dark_Night
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_Loves_Living_Flame
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.sjc_-_The_Fountain
1.sjc_-_Without_a_Place_and_With_a_Place
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Endless_is_my_Wealth
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_How_is_it_I_can_love_You
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_The_Light_of_Your_Way
1.snt_-_We_awaken_in_Christs_body
1.snt_-_What_is_this_awesome_mystery
1.srd_-_Krishna_Awakes
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Companion
1.srmd_-_Every_man_who_knows_his_secret
1.srmd_-_He_and_I_are_one
1.srmd_-_He_dwells_not_only_in_temples_and_mosques
1.srmd_-_My_heart_searched_for_your_fragrance
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.srmd_-_The_ocean_of_his_generosity_has_no_shore
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Its_something_no_on_can_force
1.ss_-_Most_of_the_time_I_smile
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stav_-_You_are_Christs_Hands
1.stl_-_My_Song_for_Today
1.stl_-_The_Atom_of_Jesus-Host
1.stl_-_The_Divine_Dew
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_In_youth_I_could_not_do_what_everyone_else_did
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_Aubade_--_The_City
1.tm_-_Follow_my_ways_and_I_will_lead_you
1.tm_-_Night-Flowering_Cactus
1.tm_-_O_Sweet_Irrational_Worship
1.tm_-_Song_for_Nobody
1.tm_-_The_Fall
1.tm_-_The_Sowing_of_Meanings
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_At_Master_Do's_Country_House
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_Dreams
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_For_Children_Killed_In_A_Smallpox_Epidemic
1.tr_-_Images,_however_sacred
1.tr_-_In_My_Youth_I_Put_Aside_My_Studies
1.tr_-_Midsummer
1.tr_-_My_Cracked_Wooden_Bowl
1.tr_-_My_legacy
1.tr_-_No_Luck_Today_On_My_Mendicant_Rounds
1.tr_-_No_Mind
1.tr_-_Orchid
1.tr_-_Reply_To_A_Friend
1.tr_-_The_Lotus
1.tr_-_The_Plants_And_Flowers
1.tr_-_The_Wind_Has_Settled
1.tr_-_The_Winds_Have_Died
1.tr_-_To_My_Teacher
1.tr_-_Yes,_Im_Truly_A_Dunce
1.vpt_-_As_the_mirror_to_my_hand
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Hear_the_voice_of_the_Bard!
1.wb_-_The_Divine_Image
1.wb_-_To_see_a_world_in_a_grain_of_sand_(from_Auguries_of_Innocence)
1.wby_-_A_Bronze_Head
1.wby_-_A_Cradle_Song
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Drinking_Song
1.wby_-_A_Drunken_Mans_Praise_Of_Sobriety
1.wby_-_A_Faery_Song
1.wby_-_A_Friends_Illness
1.wby_-_After_Long_Silence
1.wby_-_Against_Unworthy_Praise
1.wby_-_A_Last_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
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_-_II._Human_Dignity
1.wby_-_A_Man_Young_And_Old_-_IV._The_Death_Of_The_Hare
1.wby_-_A_Man_Young_And_Old_-_IX._The_Secrets_Of_The_Old
1.wby_-_A_Man_Young_And_Old_-_VI._His_Memories
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Man_Young_And_Old_-_V._The_Empty_Cup
1.wby_-_A_Man_Young_And_Old_-_X._His_Wildness
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_A_Memory_Of_Youth
1.wby_-_Among_School_Children
1.wby_-_An_Appointment
1.wby_-_Anashuya_And_Vijaya
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_A_Poet_To_His_Beloved
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_A_Song_From_The_Player_Queen
1.wby_-_At_Galway_Races
1.wby_-_At_The_Abbey_Theatre
1.wby_-_A_Woman_Homer_Sung
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Beggar_To_Beggar_Cried
1.wby_-_Blood_And_The_Moon
1.wby_-_Broken_Dreams
1.wby_-_Colonel_Martin
1.wby_-_Colonus_Praise
1.wby_-_Come_Gather_Round_Me,_Parnellites
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Crazy_Jane_And_The_Bishop
1.wby_-_Crazy_Jane_On_God
1.wby_-_Crazy_Jane_On_The_Day_Of_Judgment
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Demon_And_Beast
1.wby_-_Do_Not_Love_Too_Long
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Ephemera
1.wby_-_Fallen_Majesty
1.wby_-_Fergus_And_The_Druid
1.wby_-_Fiddler_Of_Dooney
1.wby_-_Friends
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_From_The_Antigone
1.wby_-_Girls_Song
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Hears_The_Cry_Of_The_Sedge
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_He_Reproves_The_Curlew
1.wby_-_Her_Praise
1.wby_-_Her_Triumph
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_He_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_High_Talk
1.wby_-_His_Bargain
1.wby_-_His_Confidence
1.wby_-_His_Dream
1.wby_-_Hound_Voice
1.wby_-_Imitated_From_The_Japanese
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_In_Taras_Halls
1.wby_-_In_The_Seven_Woods
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_King_And_No_King
1.wby_-_Lapis_Lazuli
1.wby_-_Leda_And_The_Swan
1.wby_-_Long-Legged_Fly
1.wby_-_Loves_Loneliness
1.wby_-_Love_Song
1.wby_-_Lullaby
1.wby_-_Mad_As_The_Mist_And_Snow
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Meeting
1.wby_-_Memory
1.wby_-_Men_Improve_With_The_Years
1.wby_-_Never_Give_All_The_Heart
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Oil_And_Blood
1.wby_-_Old_Memory
1.wby_-_Old_Tom_Again
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Being_Asked_For_A_War_Poem
1.wby_-_On_Those_That_Hated_The_Playboy_Of_The_Western_World,_1907
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Parnells_Funeral
1.wby_-_Paudeen
1.wby_-_Peace
1.wby_-_Politics
1.wby_-_Presences
1.wby_-_Quarrel_In_Old_Age
1.wby_-_Reconciliation
1.wby_-_Red_Hanrahans_Song_About_Ireland
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Sixteen_Dead_Men
1.wby_-_Solomon_And_The_Witch
1.wby_-_Solomon_To_Sheba
1.wby_-_Spilt_Milk
1.wby_-_Supernatural_Songs
1.wby_-_Sweet_Dancer
1.wby_-_Symbols
1.wby_-_That_The_Night_Come
1.wby_-_The_Arrow
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Father_OHart
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Black_Tower
1.wby_-_The_Blessed
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Cat_And_The_Moon
1.wby_-_The_Chambermaids_First_Song
1.wby_-_The_Chosen
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Cloak,_The_Boat_And_The_Shoes
1.wby_-_The_Cold_Heaven
1.wby_-_The_Coming_Of_Wisdom_With_Time
1.wby_-_The_Crazed_Moon
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Everlasting_Voices
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Fascination_Of_Whats_Difficult
1.wby_-_The_Fish
1.wby_-_The_Fisherman
1.wby_-_The_Folly_Of_Being_Comforted
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Happy_Townland
1.wby_-_The_Hosting_Of_The_Sidhe
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Indian_To_His_Love
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Ladys_Second_Song
1.wby_-_The_Ladys_Third_Song
1.wby_-_The_Leaders_Of_The_Crowd
1.wby_-_The_Living_Beauty
1.wby_-_The_Lover_Mourns_For_The_Loss_Of_Love
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Meditation_Of_The_Old_Fisherman
1.wby_-_The_Mother_Of_God
1.wby_-_The_Mountain_Tomb
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_New_Faces
1.wby_-_The_Nineteenth_Century_And_After
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Men_Admiring_Themselves_In_The_Water
1.wby_-_The_Old_Pensioner.
1.wby_-_The_ORahilly
1.wby_-_The_Peacock
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Pity_Of_Love
1.wby_-_The_Players_Ask_For_A_Blessing_On_The_Psalteries_And_On_Themselves
1.wby_-_The_Poet_Pleads_With_The_Elemental_Powers
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Rose_Of_Peace
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Rose_Tree
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Scholars
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Second_Coming
1.wby_-_The_Secret_Rose
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Harp_Of_Aengus
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Song_Of_The_Old_Mother
1.wby_-_The_Song_Of_Wandering_Aengus
1.wby_-_The_Spur
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Statues
1.wby_-_The_Stolen_Child
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Travail_Of_Passion
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Unappeasable_Host
1.wby_-_The_Valley_Of_The_Black_Pig
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wheel
1.wby_-_The_White_Birds
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_To_A_Child_Dancing_In_The_Wind
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_A_Poet,_Who_Would_Have_Me_Praise_Certain_Bad_Poets,_Imitators_Of_His_And_Mine
1.wby_-_To_A_Shade
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_A_Young_Beauty
1.wby_-_To_Be_Carved_On_A_Stone_At_Thoor_Ballylee
1.wby_-_To_Dorothy_Wellesley
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_ORoughley
1.wby_-_Tom_The_Lunatic
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Two_Years_Later
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_Saturn
1.wby_-_Under_The_Moon
1.wby_-_Under_The_Round_Tower
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Upon_A_House_Shaken_By_The_Land_Agitation
1.wby_-_Vacillation
1.wby_-_What_Then?
1.wby_-_When_Helen_Lived
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.wby_-_Wisdom
1.wby_-_Words
1.whitman_-_1861
1.whitman_-_Aboard_At_A_Ships_Helm
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_After_an_Interval
1.whitman_-_Ages_And_Ages,_Returning_At_Intervals
1.whitman_-_A_Glimpse
1.whitman_-_A_Hand-Mirror
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_An_Army_Corps_On_The_March
1.whitman_-_A_Paumanok_Picture
1.whitman_-_Apostroph
1.whitman_-_A_Promise_To_California
1.whitman_-_A_Riddle_Song
1.whitman_-_As_Adam,_Early_In_The_Morning
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_At_Thy_Portals_Also_Death
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Lay_With_My_Head_in_Your_Lap,_Camerado
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_As_I_Watched_The_Ploughman_Ploughing
1.whitman_-_A_Song
1.whitman_-_Assurances
1.whitman_-_As_The_Time_Draws_Nigh
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Bathed_In_Wars_Perfume
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Beginning_My_Studies
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_By_Broad_Potomacs_Shore
1.whitman_-_By_The_Bivouacs_Fitful_Flame
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Drum-Taps
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Elemental_Drifts
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Faces
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_My_Last_Years
1.whitman_-_From_Paumanok_Starting
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Full_Of_Life,_Now
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Hast_Never_Come_To_Thee_An_Hour
1.whitman_-_Hours_Continuing_Long
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_Hushd_Be_the_Camps_Today
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_In_Former_Songs
1.whitman_-_In_Midnight_Sleep
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Saw_Old_General_At_Bay
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_Joy,_Shipmate,_Joy!
1.whitman_-_Kosmos
1.whitman_-_Laws_For_Creations
1.whitman_-_Lessons
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Mediums
1.whitman_-_Myself_And_Mine
1.whitman_-_Night_On_The_Prairies
1.whitman_-_No_Labor-Saving_Machine
1.whitman_-_Not_The_Pilot
1.whitman_-_Now_Finale_To_The_Shore
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Old_Ireland
1.whitman_-_O_Me!_O_Life!
1.whitman_-_Once_I_Passd_Through_A_Populous_City
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_One_Sweeps_By
1.whitman_-_On_Journeys_Through_The_States
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Other_May_Praise_What_They_Like
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Out_of_the_Rolling_Ocean,_The_Crowd
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Patroling_Barnegat
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Poems_Of_Joys
1.whitman_-_Poets_to_Come
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Roots_And_Leaves_Themselves_Alone
1.whitman_-_Salut_Au_Monde
1.whitman_-_Savantism
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Self-Contained
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Long
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_For_All_Seas,_All_Ships
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_LI
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_VII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XIX
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXIX
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXVII
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_Myself-_XXXVIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Spain_1873-74
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_That_Last_Invocation
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_The_Last_Invocation
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Prairie-Grass_Dividing
1.whitman_-_The_Prairie_States
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Runner
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Sobbing_Of_The_Bells
1.whitman_-_The_Torch
1.whitman_-_The_Voice_of_the_Rain
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_The_Wound_Dresser
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_To_A_Certain_Civilian
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_A_Pupil
1.whitman_-_To_A_Stranger
1.whitman_-_To_A_Western_Boy
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Oratists
1.whitman_-_To_The_East_And_To_The_West
1.whitman_-_To_Thee,_Old_Cause!
1.whitman_-_To_The_Garden_The_World
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_The_Reader_At_Parting
1.whitman_-_To_The_States
1.whitman_-_To_Think_Of_Time
1.whitman_-_Trickle,_Drops
1.whitman_-_Turn,_O_Libertad
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Unnamed_Lands
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Virginia--The_West
1.whitman_-_Voices
1.whitman_-_Wandering_At_Morn
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_Weave_In,_Weave_In,_My_Hardy_Life
1.whitman_-_We_Two_Boys_Together_Clinging
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Best_I_See_In_Thee
1.whitman_-_What_Weeping_Face
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_I_Heard_the_Learnd_Astronomer
1.whitman_-_When_I_Peruse_The_Conquerd_Fame
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whispers_Of_Heavenly_Death
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Is_Now_Reading_This?
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_World,_Take_Good_Notice
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.whitman_-_Yet,_Yet,_Ye_Downcast_Hours
1.wh_-_Ten_thousand_flowers_in_spring,_the_moon_in_autumn
1.wh_-_The_Great_Way_has_no_gate
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
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_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
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_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Character
1.ww_-_A_Complaint
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_Admonition
1.ww_-_Advance__Come_Forth_From_Thy_Tyrolean_Ground
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_After-Thought
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_Andrew_Jones
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night-Piece
1.ww_-_A_Night_Thought
1.ww_-_A_Parsonage_In_Oxfordshire
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_A_Prophecy._February_1807
1.ww_-_Argument_For_Suicide
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_At_Applewaite,_Near_Keswick_1804
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Bamboo_Cottage
1.ww_-_Beggars
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Bothwell_Castle
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_British_Freedom
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_By_Moscow_Self-Devoted_To_A_Blaze
1.ww_-_By_The_Seaside
1.ww_-_By_The_Side_Of_The_Grave_Some_Years_After
1.ww_-_Calais-_August_15,_1802
1.ww_-_Calais-_August_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_After_A_Journey_Across_The_Hambleton_Hills,_Yorkshire
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_Near_Calais,_On_The_Road_Leading_To_Ardres,_August_7,_1802
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Cooling_Off
1.ww_-_Crusaders
1.ww_-_Daffodils
1.ww_-_Deer_Fence
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Drifting_on_the_Lake
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Feelings_Of_A_Noble_Biscayan_At_One_Of_Those_Funerals
1.ww_-_Feelings_Of_The_Tyrolese
1.ww_-_Fidelity
1.ww_-_Fields_and_Gardens_by_the_River_Qi
1.ww_-_Foresight
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_From_The_Italian_Of_Michael_Angelo
1.ww_-_George_and_Sarah_Green
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Grand_is_the_Seen
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hail-_Twilight,_Sovereign_Of_One_Peaceful_Hour
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
1.ww_-_Hart-Leap_Well
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_In_The_Pass_Of_Killicranky
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_On_The_Expected_Invasion,_1803
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Living_in_the_Mountain_on_an_Autumn_Night
1.ww_-_London,_1802
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Louisa-_After_Accompanying_Her_On_A_Mountain_Excursion
1.ww_-_Lucy
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Sonnet_Composed_At_----_Castle
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen
1.ww_-_Memory
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael_Angelo_In_Reply_To_The_Passage_Upon_His_Staute_Of_Sleeping_Night
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Minstrels
1.ww_-_Most_Sweet_it_is
1.ww_-_Mutability
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_November,_1806
1.ww_-_November_1813
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_Nutting
1.ww_-_O_Captain!_my_Captain!
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_October,_1803
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_O_Me!_O_life!
1.ww_-_On_A_Celebrated_Event_In_Ancient_History
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_On_The_Same_Occasion
1.ww_-_Personal_Talk
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Power_Of_Music
1.ww_-_Remembrance_Of_Collins
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Rural_Architecture
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_September_1,_1802
1.ww_-_September_1815
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Song_Of_The_Spinning_Wheel
1.ww_-_Song_Of_The_Wandering_Jew
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Spanish_Guerillas
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stepping_Westward
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Stray_Pleasures
1.ww_-_Surprised_By_Joy
1.ww_-_Sweet_Was_The_Walk
1.ww_-_Temple_Tree_Path
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Cottager_To_Her_Infant
1.ww_-_The_Danish_Boy
1.ww_-_The_Eagle_and_the_Dove
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fairest,_Brightest,_Hues_Of_Ether_Fade
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Fary_Chasm
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Forsaken
1.ww_-_The_Fountain
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_The_Green_Linnet
1.ww_-_The_Happy_Warrior
1.ww_-_The_Highland_Broach
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
1.ww_-_The_Longest_Day
1.ww_-_The_Martial_Courage_Of_A_Day_Is_Vain
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Pet-Lamb
1.ww_-_The_Power_of_Armies_is_a_Visible_Thing
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_There_Is_A_Bondage_Worse,_Far_Worse,_To_Bear
1.ww_-_There_is_an_Eminence,--of_these_our_hills
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_There_Was_A_Boy
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Seven_Sisters
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Simplon_Pass
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Trosachs
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_The_World_Is_Too_Much_With_Us
1.ww_-_Those_Words_Were_Uttered_As_In_Pensive_Mood
1.ww_-_Though_Narrow_Be_That_Old_Mans_Cares_.
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Butterfly
1.ww_-_To_A_Butterfly_(2)
1.ww_-_To_A_Distant_Friend
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_a_Sky-Lark
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_B._R._Haydon
1.ww_-_To_Dora
1.ww_-_To_Joanna
1.ww_-_To_Lady_Beaumont
1.ww_-_To_Lady_Eleanor_Butler_and_the_Honourable_Miss_Ponsonby,
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
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_Sleep
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Memory_Of_Raisley_Calvert
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Poet,_John_Dyer
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_To_Toussaint_LOuverture
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Upon_The_Punishment_Of_Death
1.ww_-_Upon_The_Same_Event
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_Waldenses
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_We_Are_Seven
1.ww_-_When_I_Have_Borne_In_Memory
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_With_How_Sad_Steps,_O_Moon,_Thou_Climb'st_the_Sky
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yes,_It_Was_The_Mountain_Echo
1.ww_-_Yew-Trees
1.ww_-_Young_England--What_Is_Then_Become_Of_Old
1.yb_-_white_lotus
1.yby_-_In_Praise_of_God_(from_Avoda)
1.ym_-_Climbing_the_Mountain
1.ym_-_Gone_Again_to_Gaze_on_the_Cascade
1.ymi_-_Swallowing
1.ym_-_Just_Done
1.ym_-_Pu-to_Temple
1.yni_-_Hymn_from_the_Heavens
1.yt_-_Now_until_the_dualistic_identity_mind_melts_and_dissolves
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
2.00_-_BIBLIOGRAPHY
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_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
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_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Path
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Temple
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_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_Monstrance
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_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Altar
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_Integral_Yoga
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_The_Worlds
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_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_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_-_ON_THE_TARANTULAS
2.07_-_Ten_Internal_and_Ten_External_Sefirot
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_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
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_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
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_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Robe
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
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
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
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
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
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
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_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_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
2.19_-_Union,_Gestation,_Birth
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_-_Consciousness_and_the_Inconscient
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
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
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_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Life_Sketch_of_A._B._Purani
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_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_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
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
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
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_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
23.11_-_Observations_III
2.3.1.20_-_Aspiration
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
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
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
26.07_-_Dhammapada
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
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
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_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_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_That_Which_is_Speaking
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
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_-_On_Thought_-_Introduction
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_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_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_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
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_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_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_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07.5_-_Who_Am_I?
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
3.1.06_-_Immortal_Love
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.10_-_Karma
3.1.11_-_Appeal
3.1.12_-_A_Child.s_Imagination
3.1.13_-_The_Sea_at_Night
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.1.17_-_Life_and_Death
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.20_-_God
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_Of_the_Invocation
3.15_-_THE_OTHER_DANCING_SONG
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
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
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)
32.09_-_On_Karmayoga_(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
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
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
33.12_-_Pondicherry_Cyclone
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
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.08_-_Novel-Reading_and_Sadhana
34.10_-_Hymn_To_Earth
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
3.5.01_-_Science
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Thoughts_and_Glimpses
3.5.03_-_Reason_and_Society
35.04_-_Hymn_To_Surya
3.5.04_-_Justice
35.05_-_Hymn_To_Saraswati
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_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
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
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
3.8.1.06_-_The_Universal_Consciousness
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Proem
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_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
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_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_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
4.07_-_THE_UGLIEST_MAN
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
4.1.1.04_-_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
4.11_-_THE_WELCOME
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_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.02_-_An_Image
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
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
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
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
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.02_-_The_Psychic_Condition
4.2.4.03_-_The_Psychic_Fire
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.05_-_Agni
4.2.4.07_-_Psychic_Joy
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
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
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
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
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.09_-_The_Self_and_Life
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.06_-_Levels_of_the_Higher_Mind
4.3.2.07_-_An_Illumined_Mind_Experience
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
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
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
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
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.06_-_The_Descent_of_Fire
4.4.4.07_-_The_Descent_of_Light
4.4.4.09_-_The_Descent_of_Wideness
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
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
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
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_-_Origins_Of_Vegetable_And_Animal_Life
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
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
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
5.1.02_-_The_Gods
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
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.07_-_Life
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.04_-_Thought_the_Paraclete
7.2.06_-_Rose_of_God
7.3.13_-_Ascent
7.4.01_-_Man_the_Enigma
7.4.02_-_The_Infinitismal_Infinite
7.4.03_-_The_Cosmic_Dance
7.5.20_-_The_Hidden_Plan
7.5.21_-_The_Pilgrim_of_the_Night
7.5.27_-_The_Infinite_Adventure
7.5.29_-_The_Universal_Incarnation
7.5.31_-_The_Stone_Goddess
7.5.32_-_Krishna
7.5.52_-_The_Unseen_Infinite
7.5.59_-_The_Hill-top_Temple
7.5.61_-_Because_Thou_Art
7.5.62_-_Divine_Sight
7.5.63_-_Divine_Sense
7.5.65_-_Form
7.5.69_-_The_Inner_Fields
7.6.02_-_The_World_Game
7.6.03_-_Who_art_thou_that_camest
7.6.04_-_One
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
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_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CASE_2_-_HYAKUJOS_FOX
CASE_4_-_WAKUANS_WHY_NO_BEARD?
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
CASE_6_-_THE_BUDDHAS_FLOWER
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
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.04b_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
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_Follow_the_First.
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_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Liber_MMM
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MMM.03_-_DREAMING
MoM_References
new_computer
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
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r1927_04_22
r1927_07_30_-_Record_of_Drishti
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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_Book_of_Wisdom
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
The_Essentials_of_Education
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Ultima_Thule_-_Dedication_to_G._W._G.
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

God
Names_of_God
tv_show
SIMILAR TITLES
A History of Western Philosophy
all-powerful
An Inquiry into the Nature and Causes of the Wealth of Nations
Answer
But on that which as yet we know not how shall we concentrate
Charles Webster Leadbeater
Computer Power and Human Reason
deepweb
Emanuel Swedenborg
empower
empowerment
Flower
Flower Adornment Sutra (Avatamsaka Sutra) Prologue
from a lower
George Orwell
God is the answer to every question.
Harvard - what we look for
H G Wells
higher power
How to resist the lower movements
integralperfection.weebly.com
James Clerk Maxwell
Jewel
jewelled
Lecture 003 - The Magic-Power of Programming
lower
Lower hemisphere
lower movements
lower nature
magical weapons
Metaclass(Semantic Web)
Mining for Wisdom Within Delusion Maitreya's Distinction Between Phenomena and the Nature of Phenomena and Its Indian and Tibetan Commentaries
More Answers From The Mother
my weaknesses
Power of God
powers
Questions And Answers 1929-1931
Questions And Answers 1950-1951
Questions And Answers 1953
Questions And Answers 1954
Questions And Answers 1955
Questions And Answers 1956
Questions And Answers 1957-1958
Raised to be Lowered
Renunciation and Empowerment of Buddhist Nuns in Myanmar-Burma Building a Community of Female Faithful
Samael Aun Weor
Savitris Tower
Some Answers From The Mother
spiritmindbody.weebly.com
Swampl and Flowers The Letters and Lectures of Zen Master Ta Hui
Sweet Mother
the Answer
the City of Towers
The Decline of the West
The Deepest Well Healing the Long-Term Effects of Childhood Adversity
the Divine Power
the Divine Powers
The Jewel Ornament of Liberation The Wish-Fulfilling Gem of the Noble Teachings
the Knowledge Knower and Known
the Necromancers Tower
the need for power
The Path Is Everywhere Uncovering the Jewels Hidden Within You
the permanent dwelling-place of Sri Aurobindo
The Power of Myth
the Red Tower
The Secret of the Golden Flower
The Sweet Dews of Chan Zen
the Temple-Tower to Heaven
the Tower
the Tower of Babel
the Tower of MEM
The Twelve Caesars
The Western Canon - The Books and School of the Ages
Thought Power
Tower
Tower of God
twe
Twelfth Night
twelve
Twelve Years With Sri Aurobindo
Wang Wei
We
web director
webgen
web scraping
websites
weekly
Wei Wu Wei
welcome get
well-timed
Wendi Leigh Adamek
Werner Heisenberg
Westworld
Whenever there is any difficulty we must always remember that we are here exclusively to accomplish the Divine's will.
Why build the website
Willpower
wordlist (web)

DEFINITIONS


TERMS STARTING WITH

Weak Head Normal Form "reduction, theory" (WHNF) A {lambda expression} is in weak head normal form (WHNF) if it is a {head normal form} (HNF) or any {lambda abstraction}. I.e. the top level is not a {redex}. The term was coined by {Simon Peyton Jones} to make explicit the difference between {head normal form} (HNF) and what {graph reduction} systems produce in practice. A lambda abstraction with a reducible body, e.g. \ x . ((\ y . y+x) 2) is in WHNF but not HNF. To reduce this expression to HNF would require reduction of the lambda body: (\ y . y+x) 2 --" 2+x Reduction to WHNF avoids the {name capture} problem with its need for {alpha conversion} of an inner lambda abstraction and so is preferred in practical {graph reduction} systems. The same principle is often used in {strict} languages such as {Scheme} to provide {call-by-name} evaluation by wrapping an expression in a lambda abstraction with no arguments: D = delay E = \ () . E The value of the expression is obtained by applying it to the empty argument list: force D = apply D () = apply (\ () . E) () = E (1994-10-31)

Wealth-Power.

We are ignorant also of the superconscient, that which we ordinarily call spirit or oversoul; yet this we find to be our highest and widest self, Sachchidananda creating and governing all that we are and become by His divine Maya.

Web 2.0 "jargon" A loosely defined term for {web applications} that go beyond displaying individual pages of static content and allow users to interact with the site and each other by adding or updating the content. Examples include social-networking sites like {Facebook} and other web-based communities, hosted services like {Google Docs}, web applications like {GMail}, video-sharing sites ({Youtube}), wikis ({Wikipedia}), {web logs}, {mashups} and {folksonomies}. While Web 2.0 applications often use advanced web features like {AJAX} to improve the speed of interaction, the term is more about the type of applications than the technology used. The term was coined by Darcy DiNucci in 1999, though she was discussing designing websites for new hardware platforms. (2009-11-18)

Web-Based Enterprise Management "standard, system management" (WBEM) A {DMTF} management {standard} using the {Common Information Model} to represent systems, {applications}, {networks}, {devices} and other managed components; developed to unify the management of {distributed computing} environments. {WBEM Home (http://dmtf.org/standards/wbem/))} (2005-02-19)

WebCGM "graphics, file format" A {Web}-oriented version of the {Computer Graphic Metafile} file format. (1999-02-16)

WebCOMAL {COMmon Algorithmic Language}

WebCrawler "web" A free {web} {search engine} developed by Brian Pinkerton at the {University of Washington} and now moved to {America Online, Inc}. WebCrawler collects {URLs} by searching the {Internet} and allows users to perform keyword searches through a web {browser}. {(http://webcrawler.com/)}. (1995-11-28)

WebDAV {Web Distributed Authoring and Versioning}

Web Distributed Authoring and Versioning "web" (WebDAV) An extension of the {Hypertext Transfer Protocol} (HTTP) that allows {clients} to perform remote web content {authoring} operations such as creating, editing or moving {documents}. (2018-08-08)

We become part of it. Our own mind, life, body become to us only its habitation and temple, a form of its wwlang and an instrument of its self-expression. All is only soul and body of this delight.

Weber-Fechner Law: Basic law of psychophysics which expresses in quantitative terms the relation between the intensity of a stimulus and the intensity of the resultant sensation. E. H. Weber applying the method of "just noticeable difference" in experiments involving weight discrimination found that the ability to discriminate two stimuli depends not on the absolute difference between the two stimuli but on their relative intensities and suggested the hypothesis that for each sense there is a constant expressing the relative intensities of stimuli producing a just noticeable difference of sensation. Fechner, also employing the method of just perceptible difference, arrived at the formula that the sensation varies with the logarithm of the stimulus: S = C log R where S represents the intensity of the sensation, R that of the stimulus and C a constant which varies for the different senses and from individual to individual and even for the same individual at different times. -- L.W.

Weber&

WebObjects "operating system" {Apple Computer, Inc.}'s {application server} {framework} for developing dynamic {web applications}. WebObjects applications accept {HTTP} requests either directly (usually on a specific {port}) or via an adaptor that sits between them and the web server. Adaptors are either {CGI} programs or web server plug-ins ({NSAPI} or {ISAPI}). The server processes special tags in {HTML} pages to produce dynamic but standard HTML. Tools are provided to easily set and get object properties and invoke methods from these tags. Applications can maintain {state} over multiple {HTTP} request-response transactions (which are intrinsically stateless). Applications can also use Apple's {Enterprise Object Framework} {object relational mapping} libraries for {object persistence} and database access. WebObjects was originally based on {Objective C} and a simple scripting language but now is more likely to be used with {Java}. Versions are available for {OS X}, {Windows} and {Unix}. Apple acquired WebObjects from {NeXT}, along with {Steve Jobs}. {WebObjects Home (http://apple.com/webobjects/)}. (2005-01-14)

Web Request Broker "web" (WRB) Part of {Oracle Corporation}'s {WebServer} suite of programs. It is a high-performance, {multi-threaded} {HTTP} server which allows {clients}' requests to be directly translated into {Oracle 7} {database} scripts, and automatically translates the results of the query back into {HTML} for delivery to the client {browser}. {Oracle WebServer (http://oracle.com/products/websystem/webserver/html/ws2_info.html)}. (1997-03-14)

Web Service Definition Language "architecture" (WSDL) An {XML} format for describing network {services} as a set of endpoints operating on messages containing either "document oriented" or "procedure oriented" information. The operations and messages are described abstractly, and then bound to a concrete network protocol and message format to define an endpoint. Related concrete endpoints are combined into abstract endpoints (services). WSDL is typically used with {SOAP} over {HTTP} but it is extensible to allow description of endpoints and their messages independent of what message formats or network protocols. [Reference?] (2004-06-21)

Web Services Business Process Execution Language "programming" (WSBPEL, BPEL4WS) An {OASIS} technical committee considering ways to enable users to describe {business processes} as {web services} and define how they can be connected to accomplish specific tasks. {(http://oasis-open.org/committees/tc_home.php?wg_abbrev=wsbpel)}. (2006-08-15)

Web Services "standard, programming, software" A family of {standards} promoted by the {W3C} for working with other business, {developers} and {programs} through open {protocols}, {languages} and {APIs}, including {XML}, {Simple Object Access Protocol}, {WSDL} and {UDDI}. {W3C Web Services (http://w3.org/2002/ws)}. (2004-06-23)

Webster 1. {Webster's Dictionary}. 2. A {web browser} for the {Acorn} {Archimedes}. The {HTML} files may reside locally or be retrieved using a "fetcher". An {HTTP} fetcher for use with {KA9Q} is supplied. Version: 0.05. {HENSA Gopher (gopher://micros.hensa.ac.uk:70/11/micros/arch/riscos/c/c164)}. {Demon FTP (ftp://ftp.demon.co.uk/pub/archimedes/developers/)}. (1995-02-21)

Webster's Dictionary {Hypertext interface (http://c.gp.cs.cmu.edu:5103/prog/webster)}. (1996-04-10)

We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions.
   Ref: CWSA Vol. 21-22, Page: 153


Wechsler Adult Intelligence Scale, Third Edition ::: An objective measure of intelligence. The Stanford-Binet test is also used, has very similar validity, but is not as popular.

Weeble /wee'b*l/ An egg-shaped plastic toy person with a weight in the bottom so that, if tipped over, they would right themselves and stand up again. They were popular in the UK during the 1970s and were famous for the slogan "Weebles wobble but they don't fall down", unlike some computers (pretty tenuous link with computing). (1994-11-29)

Weenix /wee'niks/ An {ITS} fan's derogatory term for {Unix}, derived from {Unix weenie}. According to one noted ex-{ITS}er, it is "the operating system preferred by Unix Weenies: typified by poor modularity, poor reliability, hard file deletion, no file version numbers, case sensitivity everywhere, and users who believe that these are all advantages". Some {ITS} fans behave as though they believe Unix stole a future that rightfully belonged to them. [{Jargon File}] (1995-01-18)

Wei: The product of culture, social order, and training; ability acquired through training and accomplishment through effort; human activity as a result of the cogitation of the mind, as opposed to what is inborn. (Hsun Tzu, c 335-c 288 B.C.). -- W.T.C.

Wei wo: "For the self," in the sense of "preserving life and keeping the essence of our being intact and not to injure our material existence with things," erroneously interpreted by Mencius as egotism, selfishness, "everyone for himself." (Yang Chu, c 440-c 360 B.C.). -- W.T.C.

Well-ordered: See Ordinal number. Weltanschauung: (Ger.) The compound term means world-view, perspective of life, conception of things. Wen: (a) Culture evidences of the Confucian Moral Law (tao), such as propriety, music, social institutions, governmental systems, education, etc., the tradition of the Chou dynasty which Confucius attempted to preserve. (b) Appearance polish, superficiality. (c) Letters: literature, one of the four things Confucius taught (ssu chiao). -- W.T.C.

Welt (deep): The psychic is often seen as a deep well or abyss into which one plunges.

We must learn to rely only on the Divine Grace and to call for its help in all circumstances; then it will work out constant miracles

We realise also the consciousness Itself as moving upward, ascending through many planes, physical, vital, mental, over- mental to the supramental and Ananda planes. We become aware of a pouring do\vn of the posver of the higher Self, so that there comes in the possibility of a descent of the supramental

We realise next the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them

Wernicke’s Aphasia ::: Aphasia resulting from damage to the Wernicke’s area of the frontal lobe. Affects written and spoken language.

Wertfrei: (Ger. value-free) Seeing the central strength of the scientific attitude in its valuational neutrality, Max Weber (1864-1920) insisted that the deliberate abstention from taking sides for the value or against the disvalue of a thing when under scientific scrutiny was essential to progress in the social sciences. -- H.H.

Wertheimer, Max: (1880) One of the originators -- along with Koffka and Köhler -- of Gestalt psychology. The three began their association at Frankfort about 1912 and later Wertheimer and Köhler worked together at the University of Berlin. Wertheimer was led to the basic conception of Gestalt in the course of his investigations of apparent movement which seemed to indicate that the perception of movement is an integral experience and not the interpretative combination of static sensations. "Experimental studien über das Sehen von Bewegungen, Zeitschrift für Psychologie, 1912, Vol. 61, pp. 161-265. -- L.W.

Wesen: (Ger. being, essence, nature) Designates essential being without which a thing has no reality. It has been conceived variously in the history of philosophy, as Ousia or constant being by Aristotle; as essenitia, real or nominal, or species, by the Schoolmen; as principle of all that which belongs to the possibility of a thing, by Kant; generally as that which is unconditionally necessary in the concept of a thing or is not dependent on external, causal, temporal or special circumstances. Its contrast is that which is unwesentlich (defined by Schuppe as that which has relation to or for something else), accidental, contingent. -- K.F.L.

Wesensschau: (Ger. intuition of essence) In Scheler: The immediate grasp of essences. -- P.A.S.

Wesenswissen, i.e., Wesensschau (in Max Scheler): The knowledge of essences conditioned by the elimination of acts which posit reality and by the inclusion of pure devotion to the qualities of objects as such (this type of knowledge is opposed to scientific knowledge, which is "outer knowledge," not Wesenswissen). -- P.A.S.

Wesley Clark "person" One of the designers of the {Laboratory Instrument Computer} at {MIT} who subsequently had a quiet hand in many seminal computing events, such as the development of the {Internet}, the first really good description of the {metastability} problem in computer logic. {(http://pretext.com/mar98/features/story1.htm)}. (1999-03-29)

Western Digital Corporation "company" A company founded in 1970 as a specialised semiconductor manufacturer, which today manufactures and sells {microcomputer} products including small form factor {hard disk drives} for {personal computers}, {integrated circuits} and circuit boards for graphics, storage, communications, {battery management}, and logic functions. {(http://wdc.com/)}. (1995-04-12)

Westmount "company" A Dutch software engineering vendor of {RTEE} and other products. (1998-04-27)

WE A {hypertext} {authoring} system developed at the {University of North Carolina}. (1994-11-07)

weak ::: 1. Lacking firmness of character or strength of will. 2. Lacking physical strength, energy, or vigour; feeble. 3. Likely to fail under pressure, stress, or strain; lacking resistance; fragile. (Also used as a n.) weaker.

weakened ::: imp. & p. p. --> of Weaken

weakener ::: n. --> One who, or that which, weakens.

weakening ::: p. pr. & vb. n. --> of Weaken

weaken ::: v. t. --> To make weak; to lessen the strength of; to deprive of strength; to debilitate; to enfeeble; to enervate; as, to weaken the body or the mind; to weaken the hands of a magistrate; to weaken the force of an objection or an argument.
To reduce in quality, strength, or spirit; as, to weaken tea; to weaken any solution or decoction. ::: v. i.


weakfish ::: n. --> Any fish of the genus Cynoscion; a squeteague; -- so called from its tender mouth. See Squeteague.

weak-hearted ::: a. --> Having little courage; of feeble spirit; dispirited; faint-hearted.

weakish ::: a. --> Somewhat weak; rather weak.

weakishness ::: n. --> Quality or state of being weakish.

weak-kneed ::: a. --> Having weak knees; hence, easily yielding; wanting resolution.

weakling ::: n. --> A weak or feeble creature. ::: a. --> Weak; feeble.

weakly ::: adv. --> In a weak manner; with little strength or vigor; feebly. ::: superl. --> Not strong of constitution; infirm; feeble; as, a weakly woman; a man of a weakly constitution.

weakly typed {weak typing}

weak-minded ::: a. --> Having a weak mind, either naturally or by reason of disease; feebleminded; foolish; idiotic.

weakness ::: 1. The condition or quality of being weak; a flaw or weak point. 2. An inadequate or defective quality, as in a person"s character; slight fault or defect. weaknesses.

weakness :::Weakness puts the same test and question to the strengths and energies and greatnesses in which we glory. Power is the play of life, shows its degree, finds the value of its expression; weakness is the play of death pursuing life in its movement and stressing the limit of its acquired energy.” Essays in Philosophy and Yoga

weakness ::: n. --> The quality or state of being weak; want of strength or firmness; lack of vigor; want of resolution or of moral strength; feebleness.
That which is a mark of lack of strength or resolution; a fault; a defect.


weak typing "programming" Strict enforcement of {type} rules but with well-defined exceptions or an explicit type-violation mechanism. Weak typing is "friendlier" to the programmer than {strong typing}, but catches fewer errors at compile time. {C} and {C++} are weakly typed, as they automatically {coerce} many types e.g. {ints} and {floats}. E.g. int a = 5; float b = a; They also allow ignore {typedefs} for the purposes of type comparison; for example the following is allowed, which would probably be disallowed in a strongly typed language: typedef int Date;  /* Type to represent a date */ Date a = 12345; int b = a;   /* What does the coder intend? */ C++ is stricter than C in its handling of enumerated types: enum animal {CAT=0,DOG=2,ANT=3}; enum animal a = CAT; /* NB The enum is optional in C++ */ enum animal b = 1;  /* This is a warning or error in C++ */ (2000-07-04)

weak ::: v. i. --> Wanting physical strength.
Deficient in strength of body; feeble; infirm; sickly; debilitated; enfeebled; exhausted.
Not able to sustain a great weight, pressure, or strain; as, a weak timber; a weak rope.
Not firmly united or adhesive; easily broken or separated into pieces; not compact; as, a weak ship.
Not stiff; pliant; frail; soft; as, the weak stalk of a


weal-balanced ::: a. --> Balanced or considered with reference to public weal.

wealden ::: a. --> Of or pertaining to the lowest division of the Cretaceous formation in England and on the Continent, which overlies the Oolitic series. ::: n. --> The Wealden group or strata.

wealdish ::: a. --> Of or pertaining to a weald, esp. to the weald in the county of Kent, England.

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

wealful ::: a. --> Weleful.

weal ::: n. --> The mark of a stripe. See Wale. ::: v. t. --> To mark with stripes. See Wale.
To promote the weal of; to cause to be prosperous. ::: adv.


wealsman ::: n. --> A statesman; a politician.

wealsmen ::: pl. --> of Wealsman

wealthful ::: a. --> Full of wealth; wealthy; prosperous.

wealthier ::: richer in character, quality, or amount; more abundant or ample.

wealthily ::: adv. --> In a wealthy manner; richly.

wealthiness ::: n. --> The quality or state of being wealthy, or rich; richness; opulence.

wealth ::: n. --> Weal; welfare; prosperity; good.
Large possessions; a comparative abundance of things which are objects of human desire; esp., abundance of worldly estate; affluence; opulence; riches.


wealth ::: possessing abundant riches.

wealthy ::: superl. --> Having wealth; having large possessions, or larger than most men, as lands, goods, money, or securities; opulent; affluent; rich.
Hence, ample; full; satisfactory; abundant.


wean ::: a. --> To accustom and reconcile, as a child or other young animal, to a want or deprivation of mother&

weaned ::: imp. & p. p. --> of Wean

weanedness ::: n. --> Quality or state of being weaned.

weanel ::: n. --> A weanling.

weaning ::: p. pr. & vb. n. --> of Wean

weanling ::: --> a. & n. from Wean, v. ::: n. --> A child or animal newly weaned; a wean. ::: a.

weapon ::: an instrument of attack or defence in combat, as a gun, missile, or sword.

weaponed ::: a. --> Furnished with weapons, or arms; armed; equipped.

weaponless ::: a. --> Having no weapon.

weapon ::: n. --> An instrument of offensive of defensive combat; something to fight with; anything used, or designed to be used, in destroying, defeating, or injuring an enemy, as a gun, a sword, etc.
Fig.: The means or instrument with which one contends against another; as, argument was his only weapon.
A thorn, prickle, or sting with which many plants are furnished.


weaponry ::: n. --> Weapons, collectively; as, an array of weaponry.

wear ::: 1. To carry or have on the person as covering, adornment, or protection. Also fig. 2. To bear, display or have in one"s aspect or appearance. 3. To carry or have habitually on the person, especially as an aid. 4. To cause to weaken, diminish, or disappear gradually. 5. To bear in one"s heart or mind as a thought, a feeling, an attribute etc. wears, wearing.

wearable ::: a. --> Capable of being worn; suitable to be worn.

weared ::: imp. & p. p. --> of Wear

wearer ::: n. --> One who wears or carries as appendant to the body; as, the wearer of a cloak, a sword, a crown, a shackle, etc.
That which wastes or diminishes.


wearer ("s) ::: a person who wears or carries or displays something as a body covering or accessory. Also fig.

weariable ::: a. --> That may be wearied.

wearied ::: imp. & p. p. --> of Weary

weariful ::: a. --> Abounding in qualities which cause weariness; wearisome.

weariless ::: a. --> Incapable of being wearied.

wearily ::: adv. --> In a weary manner.

weariness ::: n. --> The quality or state of being weary or tried; lassitude; exhaustion of strength; fatigue.

weariness ::: temporary loss of strength and energy resulting from hard physical or mental work.

wearing ::: p. pr. & vb. n. --> of Wear ::: n. --> The act of one who wears; the manner in which a thing wears; use; conduct; consumption.
That which is worn; clothes; garments.


wearish ::: a. --> Weak; withered; shrunk.
Insipid; tasteless; unsavory.


wearisome ::: a. --> Causing weariness; tiresome; tedious; weariful; as, a wearisome march; a wearisome day&

wear ::: n. --> Same as Weir.
The act of wearing, or the state of being worn; consumption by use; diminution by friction; as, the wear of a garment.
The thing worn; style of dress; the fashion.
A dam in a river to stop and raise the water, for the purpose of conducting it to a mill, forming a fish pond, or the like.
A fence of stakes, brushwood, or the like, set in a stream, tideway, or inlet of the sea, for taking fish.


wears out. Suffers destruction or damage from use.

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.

wearying ::: p. pr. & vb. n. --> of Weary

weary ::: superl. --> Having the strength exhausted by toil or exertion; worn out in respect to strength, endurance, etc.; tired; fatigued.
Causing weariness; tiresome.
Having one&


weasand ::: n. --> The windpipe; -- called also, formerly, wesil.

weasel-faced ::: a. --> Having a thin, sharp face, like a weasel.

weasel "jargon, abuse" (Cambridge) A naive user, one who deliberately or accidentally does things that are stupid or ill-advised. Roughly synonymous with {loser}. [{Jargon File}] (1995-03-21)

weasel ::: n. --> Any one of various species of small carnivores belonging to the genus Putorius, as the ermine and ferret. They have a slender, elongated body, and are noted for the quickness of their movements and for their bloodthirsty habit in destroying poultry, rats, etc. The ermine and some other species are brown in summer, and turn white in winter; others are brown at all seasons.

weaser ::: n. --> The American merganser; -- called also weaser sheldrake.

weasiness ::: n. --> Quality or state of being weasy; full feeding; sensual indulgence.

weasy ::: a. --> Given to sensual indulgence; gluttonous.

weather-beaten ::: a. --> Beaten or harassed by the weather; worn by exposure to the weather, especially to severe weather.

weather-bit ::: n. --> A turn of the cable about the end of the windlass, without the bits.

weather-bitten ::: a. --> Eaten into, defaced, or worn, by exposure to the weather.

weatherbit ::: v. t. --> To take another turn with, as a cable around a windlass.

weatherboarding ::: n. --> The covering or siding of a building, formed of boards lapping over one another, to exclude rain, snow, etc.
Boards adapted or intended for such use.


weatherboard ::: n. --> That side of a vessel which is toward the wind; the windward side.
A piece of plank placed in a porthole, or other opening, to keep out water.
A board extending from the ridge to the eaves along the slope of the gable, and forming a close junction between the shingling of a roof and the side of the building beneath.
A clapboard or feather-edged board used in


weather-board ::: v. t. --> To nail boards upon so as to lap one over another, in order to exclude rain, snow, etc.

weather-bound ::: a. --> Kept in port or at anchor by storms; delayed by bad weather; as, a weather-bound vessel.

weathercock ::: n. --> A vane, or weather vane; -- so called because originally often in the figure of a cock, turning on the top of a spire with the wind, and showing its direction.
Hence, any thing or person that turns easily and frequently; one who veers with every change of current opinion; a fickle, inconstant person. ::: v. t.


weather-driven ::: a. --> Driven by winds or storms; forced by stress of weather.

weathered ::: imp. & p. p. --> of Weather ::: a. --> Made sloping, so as to throw off water; as, a weathered cornice or window sill.
Having the surface altered in color, texture, or composition, or the edges rounded off by exposure to the elements.


weather-fend ::: v. t. --> To defend from the weather; to shelter.

weatherglass ::: n. --> An instrument to indicate the state of the atmosphere, especially changes of atmospheric pressure, and hence changes of weather, as a barometer or baroscope.

weathering ::: p. pr. & vb. n. --> of Weather ::: n. --> The action of the elements on a rock in altering its color, texture, or composition, or in rounding off its edges.

weatherliness ::: n. --> The quality of being weatherly.

weatherly ::: a. --> Working, or able to sail, close to the wind; as, a weatherly ship.

weathermost ::: a. --> Being farthest to the windward.

weather ::: n. --> The state of the air or atmosphere with respect to heat or cold, wetness or dryness, calm or storm, clearness or cloudiness, or any other meteorological phenomena; meteorological condition of the atmosphere; as, warm weather; cold weather; wet weather; dry weather, etc.
Vicissitude of season; meteorological change; alternation of the state of the air.
Storm; tempest.


weatherproof ::: a. --> Proof against rough weather.

weatherwise ::: a. --> Skillful in forecasting the changes of the weather.

weatherwiser ::: n. --> Something that foreshows the weather.

weatherworn ::: a. --> Worn by the action of, or by exposure to, the weather.

weave ::: 1. To make (cloth) by interlacing threads on a loom. 2. To introduce as an element or detail into a connected whole. 3. Fig. To contrive (something complex or elaborate) in the mind. 4. To move or proceed in a winding course or from side to side. weaves, weaving.

weaved ::: imp. & p. p. --> of Weave

weaverfish ::: n. --> See Weever.

weaver ::: n. --> One who weaves, or whose occupation is to weave.
A weaver bird.
An aquatic beetle of the genus Gyrinus. See Whirling.


weave ::: v. t. --> To unite, as threads of any kind, in such a manner as to form a texture; to entwine or interlace into a fabric; as, to weave wool, silk, etc.; hence, to unite by close connection or intermixture; to unite intimately.
To form, as cloth, by interlacing threads; to compose, as a texture of any kind, by putting together textile materials; as, to weave broadcloth; to weave a carpet; hence, to form into a fabric; to compose; to fabricate; as, to weave the plot of a story.


weaving ::: p. pr. & vb. n. --> of Weave ::: n. --> The act of one who, or that which, weaves; the act or art of forming cloth in a loom by the union or intertexture of threads.
An incessant motion of a horse&


weazand ::: n. --> See Weasand.

weazen ::: a. --> Thin; sharp; withered; wizened; as, a weazen face.

weazeny ::: a. --> Somewhat weazen; shriveled.

web 1. "hypertext" {World-Wide Web}. 2. "language" Donald Knuth's literate programming language, {WEB (WEB - language)}.

web ::: 1. Something formed by or as if by weaving or interweaving; something of complicated structure or workmanship. 2. Fig. Something intricately contrived, especially something that ensnares or entangles. 3. An intricate set or pattern of circumstances, facts, etc. spider"s-web, wonder-web, word-webs.

web2c "tool" A utility by Karl Berry "karl@claude.cs.umb.edu" to translate {WEB} to {C}. {FTP UCI (ftp://ics.uci.edu/TeX/web2c.tar.Z)}. {FTP Gernamy (ftp://ftp.th-darmstadt.de/pub/tex/src/web2c/web2c.tar.Z)}. (1996-05-10)

web address {Uniform Resource Locator}

web authoring "web" Creating {web content}, e.g. {HTML} pages, {images}, {JavaScript} or {Flash}, for use on the {World-Wide Web}. {Web authoring} typically does not include generating the actual text or "copy" of web pages but is cheifly concerned with its presentation. (2009-02-06)

webbed ::: imp. & p. p. --> of Web ::: a. --> Provided with a web.
Having the toes united by a membrane, or web; as, the webbed feet of aquatic fowls.


webber ::: n. --> One who forms webs; a weaver; a webster.

webbing ::: p. pr. & vb. n. --> of Web ::: n. --> A woven band of cotton or flax, used for reins, girths, bed bottoms, etc.

web browser "web" A {browser} for the {web}. (1996-03-23)

webby ::: a. --> Of or pertaining to a web or webs; like a web; filled or covered with webs.

webcam "web, hardware, video" (web camera) Any video camera whose output is available for viewing via the {Internet} or an {intranet}. Typically a webcam would be a slow-scan {CCD} video camera connected to a video capture card in a computer. Images from the camera are captured periodically and made available on a web page. In 1999 there are hundreds of webcams in operation around the world showing everything from bedrooms to traffic. [List?] (1999-01-11)

webcasting "multimedia, web" (From "web" and "broadcast", sometimes just called "push") {Multicasting} on the {Internet}. Webcasting implies {real-time} {streaming} transmission of encoded {video} (or {audio}) under the control of the {server} to multiple recipients who all receive the same content at the same time. This is in contrast to normal web browsing which is controlled from the {browser} by individual users and may take arbitrarily long to deliver a complete document. {Pointcast} and {Marimba} were early pioneers. {International Webcasting Association (http://webcasters.org/)}. (2003-07-08)

web consortium {World Wide Web Consortium}

web cramming "web, legal" Any kind of fraudulent charges made to the telephone account of the victim, typically a small business or non-profit group, e.g. while claiming to provide web design or hosting for little or no charge. ["Computer Forensics and Cyber Crime": Marjie T. Britz]. (2007-03-16)

weber ::: n. --> The standard unit of electrical quantity, and also of current. See Coulomb, and Amp/re.

webeye ::: n. --> See Web, n., 8.

webfeet ::: pl. --> of Webfoot

web-fingered ::: a. --> Having the fingers united by a web for a considerable part of their length.

web-footed ::: a. --> Having webbed feet; palmiped; as, a goose or a duck is a web-footed fowl.

webfoot ::: n. --> A foot the toes of which are connected by a membrane.
Any web-footed bird.


webform ::: n. --> Any one of various species of moths whose gregarious larvae eat the leaves of trees, and construct a large web to which they retreat when not feeding.

webhead "web" A compulsive or frequent user of, or contributor to, the {web}. (1994-07-21)

web hosting "web, business" Running {web servers} for other businesses or individuals, usually as a commercial venture. Basic web hosting would allow customers to upload own {web site} content - {HTML} pages, {images}, {video} - typically via {FTP}, to a shared web server which other people can access via the {Internet}. A {web hosting (http://webhostingsearch.com/)} businesses may provide any or all of the functions required by a website including: networking, HTTP server software, content storage, {content management}, running customer or off-the-shelf {CGI} programs, {ASP} scripts or other server extentions, {load balancing}, {streaming content}, {domain name} registration, {DNS} serving, {electronic mail} storage and forwarding, {database}, {shell account}, content design and creation, {search engine optimisation}, {web log} analysis and web applications such as on-line shopping with financial transaction processing. (2011-12-24)

web host "web, business" A company that supplies {web hosting}. (2008-04-15)

WEB - language "language" {Donald Knuth}'s self-documenting {literate programming}, with {algorithms} and {documentation} intermixed in one file. They can be separated using {Weave} and {Tangle}. Versions exist for {Pascal} and {C}. {Spiderweb} can be used to create versions for other languages. {FunnelWeb} is a production-quality literate-programming tool. {(ftp://princeton.edu/)}, {(ftp://labrea.stanford.edu/)}. ["Literate Programming", D.E. Knuth, Computer J 27(2):97-111, May 1984]. (1996-05-10)

weblint "hypertext, tool" (After {lint}) A {syntax} checker and style checker for {HTML}. Weblint is a {Perl} script which does for HTML pages what the traditional {lint} picks does for {C} programs. Version: 1.020 (1997-12-07). {(http://cre.canon.co.uk/~neilb/weblint/)}. (1997-12-07)

web log {blog}

web mail "messaging" An {electronic mail} {user agent} that is accessible on the web (via {HTTP}). {HoTMail} was one of the first (bought by {Microsoft}), {Google}'s {GMail} is another popular example. (2007-02-13)

webmaster "web" (Sometimes "webmistress") The alias or role of the person(s) responsible for the development and maintenance of one or more {web servers} and/or some or all of the {web pages} at a {website}. The term does not imply any particular level of skill or mastery (see "{webmonkey}"). The webmaster's {e-mail address} often appears on the {home page} of the site. Failing that, you could try sending e-mail to {postmaster} (from which the term is probably derived) or {root} at that {host}, possibly after removing an initial "www.". (1999-04-01)

webmistress {webmaster}

webmonkey "web" a largely unskilled {Web} worker - one with a passable understanding of {HTML} but little else. It is often supposed that, in the New Media food chain, there is nothing lower than a webmonkey. Alas, there is: people who barely have the skills to use FrontPage; these people are called "typists". The {B1FF} of webmonkeys is personified as {Bobo the Webmonkey}. Compare {actor/singer/waiter/webmaster}. And compare {sysape}, {one-banana problem}, {scratch monkey}, {monkey up}, and {Infinite-Monkey Theorem} for other simian allusions. (1998-04-04)

web ::: n. --> A weaver.
That which is woven; a texture; textile fabric; esp., something woven in a loom.
A whole piece of linen cloth as woven.
The texture of very fine thread spun by a spider for catching insects at its prey; a cobweb.
Fig.: Tissue; texture; complicated fabrication.
A band of webbing used to regulate the extension of the hood.


web page "web" A block of data available on the {World-Wide Web}, identified by a {URL}. In the simplest, most common case, a web page is a file written in {HTML}, stored on the {server}. It may refer to {images} which appear as part of the page when it is displayed by a {web browser}. It is also possible for the server to generate pages dynamically in response to a request, e.g. using a {CGI} script. A web page can be in any format that the browser or a {helper application} can display. The format is transmitted as part of the headers of the response as a {MIME} type, e.g. "text/html", "image/gif". An HTML web page will typically refer to other web pages and {Internet} resources by including {hypertext} links. A {website} often has a {home page} (usually just the hostname, e.g. http://foldoc.org/). It may also have individual home pages for each user with an account at the site. (1999-03-21)

web proxy {HTTP proxy server}

web server {HTTP server}

website "web" (Or "web site") Any computer on the {Internet} running a {web server} process. A particular website is usually identified by the {hostname} part of a {URL}. Multiple hostnames may actually map to the same computer in which case they are known as "{virtual servers}". (2005-07-12)

web smith "web" A person who creates {web pages}. Not necessarily the same as a {webmaster}. (1997-02-05)

websterite ::: n. --> A hydrous sulphate of alumina occurring in white reniform masses.

webster ::: n. --> A weaver; originally, a female weaver.

web-toed ::: a. --> Having the toes united by a web for a considerable part of their length.

wed ::: 1. To blend or join together; unite inseparably. 2. To become united, merge or blend (with). weds, wedded, wedding, re-wed.

weddahs ::: n. pl. --> See Veddahs.

wedded ::: associated or bound together inseparably.

wedded ::: imp. --> of Wed ::: p. p. --> of Wed ::: a.

wedder ::: n. --> See Wether.

wedding ::: p. pr. & vb. n. --> of Wed ::: n. --> Nuptial ceremony; nuptial festivities; marriage; nuptials.

wedding ::: the ceremony or celebration of a marriage.

weder ::: n. --> Weather.

wedgebill ::: n. --> An Australian crested insessorial bird (Sphenostoma cristatum) having a wedge-shaped bill. Its color is dull brown, like the earth of the plains where it lives.

wedged 1. To be stuck, incapable of proceeding without help. This is different from having crashed. If the system has crashed, it has become totally non-functioning. If the system is wedged, it is trying to do something but cannot make progress; it may be capable of doing a few things, but not be fully operational. For example, a process may become wedged if it {deadlocks} with another (but not all instances of wedging are deadlocks). See also {gronk}, {locked up}, {hosed}. 2. Often refers to humans suffering misconceptions. "He's totally wedged - he's convinced that he can levitate through meditation." 3. [Unix] Specifically used to describe the state of a TTY left in a losing state by abort of a screen-oriented program or one that has messed with the line discipline in some obscure way. There is some dispute over the origin of this term. It is usually thought to derive from a common description of recto-cranial inversion; however, it may actually have originated with older "hot-press" printing technology in which physical type elements were locked into type frames with wedges driven in by mallets. Once this had been done, no changes in the typesetting for that page could be made. [{Jargon File}]

wedged ::: imp. & p. p. --> of Wedge

wedge-formed ::: a. --> Having the form of a wedge; cuneiform.

wedge ::: n. --> A piece of metal, or other hard material, thick at one end, and tapering to a thin edge at the other, used in splitting wood, rocks, etc., in raising heavy bodies, and the like. It is one of the six elementary machines called the mechanical powers. See Illust. of Mechanical powers, under Mechanical.
A solid of five sides, having a rectangular base, two rectangular or trapezoidal sides meeting in an edge, and two triangular ends.


wedge-shaped ::: a. --> Having the shape of a wedge; cuneiform.
Broad and truncate at the summit, and tapering down to the base; as, a wedge-shaped leaf.


wedge-shell ::: n. --> Any one of numerous species of small marine bivalves belonging to Donax and allied genera in which the shell is wedge-shaped.

wedge-tailed ::: a. --> Having a tail which has the middle pair of feathers longest, the rest successively and decidedly shorter, and all more or less attenuate; -- said of certain birds. See Illust. of Wood hoopoe, under Wood.

wedgewise ::: adv. --> In the manner of a wedge.

wedgie (Fairchild) A bug. Probably related to {wedged}.

wedging ::: p. pr. & vb. n. --> of Wedge

wedgitude /wedj'i-t[y]ood/ The quality or state of being {wedged}. [{Jargon File}]

wedgwood ware ::: --> A kind of fine pottery, the most remarkable being what is called jasper, either white, or colored throughout the body, and capable of being molded into the most delicate forms, so that fine and minute bas-reliefs like cameos were made of it, fit even for being set as jewels.

wedgy ::: a. --> Like a wedge; wedge-shaped.

wedlock ::: the state of being married; matrimony.

wedlock ::: v. i. --> The ceremony, or the state, of marriage; matrimony.
A wife; a married woman. ::: v. t. --> To marry; to unite in marriage; to wed.


wed ::: n. --> A pledge; a pawn.
To take for husband or for wife by a formal ceremony; to marry; to espouse.
To join in marriage; to give in wedlock.
Fig.: To unite as if by the affections or the bond of marriage; to attach firmly or indissolubly.
To take to one&


wednesday ::: a. --> The fourth day of the week; the next day after Tuesday.

weech-elm ::: n. --> The wych-elm.

weeded ::: imp. & p. p. --> of Weed

weeder ::: n. --> One who, or that which, weeds, or frees from anything noxious.

weedery ::: n. --> Weeds, collectively; also, a place full of weeds or for growing weeds.

weeding ::: p. pr. & vb. n. --> of Weed ::: --> a. & n. from Weed, v.

weeding-rhim ::: n. --> A kind of implement used for tearing up weeds esp. on summer fallows.

weedless ::: a. --> Free from weeds or noxious matter.

weed ::: n. --> A garment; clothing; especially, an upper or outer garment.
An article of dress worn in token of grief; a mourning garment or badge; as, he wore a weed on his hat; especially, in the plural, mourning garb, as of a woman; as, a widow&


weeds 1. Refers to development projects or {algorithms} that have no possible relevance or practical application. Comes from "off in the weeds". Used in phrases like "lexical analysis for {microcode} is serious weeds." 2. At {CDC}/{ETA} before its demise, the phrase "go off in the weeds" was equivalent to {IBM}'s {branch to Fishkill} and mainstream hackerdom's {jump off into never-never land}. [{Jargon File}]

weedy ::: superl. --> Of or pertaining to weeds; consisting of weeds.
Abounding with weeds; as, weedy grounds; a weedy garden; weedy corn.
Scraggy; ill-shaped; ungainly; -- said of colts or horses, and also of persons. ::: a.


weeklies ::: pl. --> of Weekly

weekly ::: a. --> Of or pertaining to a week, or week days; as, weekly labor.
Coming, happening, or done once a week; hebdomadary; as, a weekly payment; a weekly gazette. ::: n. --> A publication issued once in seven days, or appearing once a week.


week ::: n. --> A period of seven days, usually that reckoned from one Sabbath or Sunday to the next.

weekwam ::: n. --> See Wigwam.

weel ::: a. & adv. --> Well. ::: n. --> A whirlpool. :::

weely ::: --> A kind of trap or snare for fish, made of twigs.

wee ::: n. --> A little; a bit, as of space, time, or distance. ::: a. --> Very small; little.

weenie 1. [on BBSes] Any of a species of {luser} resembling a less amusing version of {BIFF} that infests many {BBS}es. The typical weenie is a teenage boy with poor social skills travelling under a grandiose {handle} derived from fantasy or heavy-metal rock lyrics. Among {sysops}, "the weenie problem" refers to the marginally literate and profanity-laden {flamage} weenies tend to spew all over a newly-discovered BBS. Compare {spod}, {computer geek}, {terminal junkie}. 2. Among hackers, when used with a qualifier (for example, as in {Unix weenie}, {VMS} weenie, {IBM} weenie) this can be either an insult or a term of praise, depending on context, tone of voice, and whether or not it is applied by a person who considers him or herself to be the same sort of weenie. It implies that the weenie has put a major investment of time, effort and concentration into the area indicated; whether this is good or bad depends on the hearer's judgment of how the speaker feels about that area. See also {bigot}. 3. The {semicolon} character, ";" ({ASCII} 59). (1995-01-18)

ween ::: v. i. --> To think; to imagine; to fancy.

weep ::: 1. To express grief, sorrow, or any overpowering emotion by shedding tears; cry. 2. To shed tears as an expression of emotion. 3. To express grief or anguish for; lament, (chiefly poet.). weeps, wept.

weeper ::: n. --> One who weeps; esp., one who sheds tears.
A white band or border worn on the sleeve as a badge of mourning.
The capuchin. See Capuchin, 3 (a).


weepful ::: a. --> Full of weeping or lamentation; grieving.

WEEPING. ::: Weeping brings in the forces that should be kept outside ; for weeping is a giving way of the inner control and an expression of vital reaction and ego. Tt is only the psychic weeping that does not open the door to these forces ; but that weeping is without affliction, tears of Bhakti, spiritual emotion, or Ananda.

weepingly ::: adv. --> In a weeping manner.

weeping ::: n. 1. The process of shedding tears (usually accompanied by sobs or other inarticulate sounds). adj. 2. Dropping rain.

weeping ::: p. pr. & vb. n. --> of Weep ::: n. --> The act of one who weeps; lamentation with tears; shedding of tears. ::: a.

weeping-ripe ::: a. --> Ripe for weeping; ready to weep.

weep ::: n. --> The lapwing; the wipe; -- so called from its cry. ::: --> imp. of Weep, for wept. ::: v. i.

weerish ::: a. --> See Wearish.

weesel ::: n. --> See Weasel.

weet ::: a. & n. --> Wet. ::: v. i. --> To know; to wit.

weet-bird ::: n. --> The wryneck; -- so called from its cry.

weetingly ::: adv. --> Knowingly.

weetless ::: a. --> Unknowing; also, unknown; unmeaning.

weet-weet ::: n. --> The common European sandpiper.
The chaffinch.


weever ::: n. --> Any one of several species of edible marine fishes belonging to the genus Trachinus, of the family Trachinidae. They have a broad spinose head, with the eyes looking upward. The long dorsal fin is supported by numerous strong, sharp spines which cause painful wounds.

weeviled ::: a. --> Infested by weevils; as, weeviled grain.

weevil ::: n. --> Any one of numerous species of snout beetles, or Rhynchophora, in which the head is elongated and usually curved downward. Many of the species are very injurious to cultivated plants. The larvae of some of the species live in nuts, fruit, and grain by eating out the interior, as the plum weevil, or curculio, the nut weevils, and the grain weevil (see under Plum, Nut, and Grain). The larvae of other species bore under the bark and into the pith of trees and various other plants, as the pine weevils (see under Pine). See

weevily ::: a. --> Having weevils; weeviled.

weezel ::: n. --> See Weasel.

weft ::: 1. The horizontal threads interlaced through the warp in a woven fabric; woof. 2. Something woven, like fabric. Also fig. marvel-wefts, wonder-weft.

weftage ::: n. --> Texture.

weft ::: --> imp. & p. p. of Wave. ::: n. --> A thing waved, waived, or cast away; a waif.
The woof of cloth; the threads that cross the warp from selvage to selvage; the thread carried by the shuttle in weaving.
A web; a thing woven.


wegotism ::: n. --> Excessive use of the pronoun we; -- called also weism.

wehrgeld ::: n. --> Alt. of Wehrgelt

wehrgelt ::: n. --> See Weregild.

wehrwolf ::: n. --> See Werewolf.

weigela ::: n. --> Alt. of Weigelia

weigelia ::: n. --> A hardy garden shrub (Diervilla Japonica) belonging to the Honeysuckle family, with white or red flowers. It was introduced from China.

weigh ::: 1. Fig. To estimate, assess the value of (a person, a condition, quality, etc.), as if by placing in the scales. 2. To have consequence or importance. 3. To burden or oppress, esp. on the mind. 4. To be influential. weighs, weighed. weighs down. Causes to bend down with added weight; fig. Burdens or oppresses.

weighable ::: a. --> Capable of being weighed.

weighage ::: n. --> A duty or toil paid for weighing merchandise.

weighbeam ::: n. --> A kind of large steelyard for weighing merchandise; -- also called weighmaster&

weighboard ::: n. --> Clay intersecting a vein.

weighbridge ::: n. --> A weighing machine on which loaded carts may be weighed; platform scales.

weighed ::: imp. & p. p. --> of Weigh

weigher ::: n. --> One who weighs; specifically, an officer whose duty it is to weigh commodities.

weigh-house ::: n. --> A building at or within which goods, and the like, are weighed.

weigh-houses ::: pl. --> of Weigh-house

weighing ::: p. pr. & vb. n. --> of Weigh ::: --> a. & n. from Weigh, v.

weighlock ::: n. --> A lock, as on a canal, in which boats are weighed and their tonnage is settled.

weighmaster ::: n. --> One whose business it is to weigh ore, hay, merchandise, etc.; one licensed as a public weigher.

weigh ::: n. --> A corruption of Way, used only in the phrase under weigh.
A certain quantity estimated by weight; an English measure of weight. See Wey. ::: v. t. --> To bear up; to raise; to lift into the air; to swing up; as, to weigh anchor.


weight ::: 1. A measure of the heaviness of an object. Also fig. **2. A body of determinate mass, as of metal, for using on a balance or scale in weighing objects, substances, etc. 3. Any heavy load or burden. Also fig. 4. Influence, importance, or authority. 5. Consequence, or effective influence. weights. v. weighted. 6.** Added weight to, gave greater meaning or importance to.

weighted ::: imp. & p. p. --> of Weight

weighted search "information science" A search based on frequencies of the {search terms} in the documents being searched. Weighted search is often used by {search engines}. It produces a numerical score for each possible document. A document's score depends on the frequency of each {search term} in that document compared with the overall frequency of that term in the entire corpus of documents. A common approach is called tf.idf which stands for term frequency * inverse document frequency. Term frequency means "the more often a term occurs in a document, the more important it is in describing that document." {http://ciir.cs.umass.edu/cmpsci646/ir4/tsld034.htm} Inverse document frequency means the more documents a term appears in, the less important the term is. A simple weighted search is just a list of search terms, for example: car automobile Weighted search is often contrasted with {boolean search}. It is possible to have a search that syntactically is a boolean search but which also does a weighted search. See also {query expansion}. For a detailed technical discussion see Chapter 5, "Search Strategies", in the reference below. [{"Information Retrieval", C. J. van Rijsbergen, (http://dcs.gla.ac.uk/Keith/Chapter.5/Ch.5.html)}]. (1999-08-28)

weightily ::: adv. --> In a weighty manner.

weightiness ::: n. --> The quality or state of being weighty; weight; force; importance; impressiveness.

weighting ::: p. pr. & vb. n. --> of Weight

weightless ::: a. --> Having no weight; imponderable; hence, light.

weight ::: v. t. --> The quality of being heavy; that property of bodies by which they tend toward the center of the earth; the effect of gravitative force, especially when expressed in certain units or standards, as pounds, grams, etc.
The quantity of heaviness; comparative tendency to the center of the earth; the quantity of matter as estimated by the balance, or expressed numerically with reference to some standard unit; as, a mass of stone having the weight of five hundred pounds.


weighty ::: superl. --> Having weight; heavy; ponderous; as, a weighty body.
Adapted to turn the balance in the mind, or to convince; important; forcible; serious; momentous.
Rigorous; severe; afflictive.


weird ::: 1. Of, relating to, or suggestive of the preternatural or supernatural. 2. Of a strikingly odd or unusual character; strange. 3. Of strange or unusual appearance, odd-looking.

weirdness ::: n. --> The quality or state of being weird.

weird ::: n. --> Fate; destiny; one of the Fates, or Norns; also, a prediction.
A spell or charm. ::: a. --> Of or pertaining to fate; concerned with destiny.
Of or pertaining to witchcraft; caused by, or suggesting,


weir ::: n. --> Alt. of Wear

weism ::: n. --> Same as Wegotism.

weive ::: v. t. --> See Waive.

weka ::: n. --> A New Zealand rail (Ocydromus australis) which has wings so short as to be incapable of flight.

wekau ::: n. --> A small New Zealand owl (Sceloglaux albifacies). It has short wings and long legs, and lives chiefly on the ground.

wekeen ::: n. --> The meadow pipit.

welaway ::: interj. --> Alas!

wel-begone ::: a. --> Surrounded with happiness or prosperity.

welch ::: a. --> See Welsh.

welcher ::: n. --> See Welsher.

welchman ::: n. --> See Welshman.

welcomed ::: imp. & p. p. --> of Welcome

welcomely ::: adv. --> In a welcome manner.

welcomeness ::: n. --> The quality or state of being welcome; gratefulness; agreeableness; kind reception.

welcome ::: n. --> Received with gladness; admitted willingly to the house, entertainment, or company; as, a welcome visitor.
Producing gladness; grateful; as, a welcome present; welcome news.
Free to have or enjoy gratuitously; as, you are welcome to the use of my library.
Salutation to a newcomer.
Kind reception of a guest or newcomer; as, we entered the


welcomer ::: n. --> One who welcomes; one who salutes, or receives kindly, a newcomer.

welcoming ::: p. pr. & vb. n. --> of Welcome

welcoming, receiving graciously.

weld ::: 1. To join (metals) by applying heat, sometimes with pressure and sometimes with an intermediate or filler metal having a high melting point. 2. Fig. To bring into close association or union.

weldable ::: a. --> Capable of being welded.

welded ::: imp. & p. p. --> of Weld

welder ::: n. --> One who welds, or unites pieces of iron, etc., by welding.
One who welds, or wields.
A manager; an actual occupant.


welding ::: p. pr. & vb. n. --> of Weld html{color:

weld ::: v. t. --> To wield.
To press or beat into intimate and permanent union, as two pieces of iron when heated almost to fusion.
Fig.: To unite closely or intimately. ::: n. --> An herb (Reseda luteola) related to mignonette, growing in


weleful ::: a. --> Producing prosperity or happiness; blessed.

wele ::: n. --> Prosperity; happiness; well-being; weal.

welew ::: v. t. --> To welk, or wither.

welfare ::: n. --> Well-doing or well-being in any respect; the enjoyment of health and the common blessings of life; exemption from any evil or calamity; prosperity; happiness.

welfaring ::: a. --> Faring well; prosperous; thriving.

welked ::: imp. & p. p. --> of Welk ::: v. t. --> See Whelked.

welking ::: p. pr. & vb. n. --> of Welk

welkin ::: n. --> The visible regions of the air; the vault of heaven; the sky.

welk ::: v. i. --> To wither; to fade; also, to decay; to decline; to wane. ::: v. t. --> To cause to wither; to wilt.
To contract; to shorten.
To soak; also, to beat severely.


welladay ::: interj. --> Alas! Welaway!

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.

wellat ::: n. --> The king parrakeet See under King.

well-behaved 1. [primarily {MS-DOS}] Said of software conforming to system interface guidelines and standards. Well-behaved software uses the {operating system} to do chores such as keyboard input, allocating memory and drawing graphics. Oppose {ill-behaved}. 2. Software that does its job quietly and without counterintuitive effects. Especially said of software having an interface spec sufficiently simple and well-defined that it can be used as a {tool} by other software. See {cat}. [{Jargon File}]

well-being ::: n. --> The state or condition of being well; welfare; happiness; prosperity; as, virtue is essential to the well-being of men or of society.

well-born ::: a. --> Born of a noble or respect able family; not of mean birth.

well-bred ::: a. --> Having good breeding; refined in manners; polite; cultivated.

well-connected Said of a computer installation, asserts that it has reliable {electronic mail} links with the network and/or that it relays a large fraction of available {Usenet} newsgroups. "Well-known" can be almost synonymous, but also implies that the site's name is familiar to many (due perhaps to an archive service or active {Usenet} users).

welldoer ::: n. --> One who does well; one who does good to another; a benefactor.

welldoing ::: n. --> A doing well; right performance of duties. Also used adjectively.

welldrained ::: imp. & p. p. --> of Welldrain

well-draining ::: p. pr. & vb. n. --> of Welldrain

welldrain ::: v. t. --> To drain, as land; by means of wells, or pits, which receive the water, and from which it is discharged by machinery.

welled ::: imp. & p. p. --> of Well

wellfare ::: n. --> See Welfare.

well-favored ::: a. --> Handsome; wellformed; beautiful; pleasing to the eye.

wellhead ::: n. --> A source, spring, or fountain.

wellhole ::: n. --> The open space in a floor, to accommodate a staircase.
The open space left beyond the ends of the steps of a staircase.
A cavity which receives a counterbalancing weight in certain mechanical contrivances, and is adapted also for other purposes.


well-informed ::: a. --> Correctly informed; provided with information; well furnished with authentic knowledge; intelligent.

welling ::: p. pr. & vb. n. --> of Well

wellingtonia ::: n. --> A name given to the "big trees" (Sequoia gigantea) of California, and still used in England. See Sequoia.

wellingtons ::: n. pl. --> A kind of long boots for men.

welling ::: to rise or surge from an inner source. Also fig.

well-intentioned ::: a. --> Having upright intentions or honorable purposes.

well-known ::: a. --> Fully known; generally known or acknowledged.

well-known port "networking" A {TCP or {UDP} {port} with a number in the range 0-1023 (originally 0-255). The well-known port numbers are assigned by the {IANA} and on most systems can only be used by system (or root) processes or by programs executed by privileged users. (2002-10-06)

well-liking ::: a. --> Being in good condition.

well-loved ::: loved by many people; very popular.

well-mannered ::: a. --> Polite; well-bred; complaisant; courteous.

well-meaner ::: n. --> One whose intention is good.

well-meaning ::: a. --> Having a good intention.

well ::: n. 1. A deep hole or shaft sunk into the earth to obtain water, oil, gas, etc. 2. A source, esp. one that provides a continuous supply. 3. An apparent reservoir or source of energy, etc. wells. *v. wells. 4. Rises, springs, or gushes as water, from the earth or some other source (often followed by up). *welled.

well-natured ::: a. --> Good-natured; kind.

well-nigh ::: adv. --> Almost; nearly.

well-ordered set "mathematics" A set with a {total ordering} and no infinite descending {chains}. A total ordering ""=" satisfies x "= x x "= y "= z =" x "= z x "= y "= x =" x = y for all x, y: x "= y or y "= x In addition, if a set W is well-ordered then all non-empty subsets A of W have a least element, i.e. there exists x in A such that for all y in A, x "= y. {Ordinals} are {isomorphism classes} of {well-ordered sets}, just as {integers} are {isomorphism classes} of finite sets. (1995-04-19)

well-plighted ::: a. --> Being well folded.

well-read ::: a. --> Of extensive reading; deeply versed; -- often followed by in.

well-seen ::: a. --> Having seen much; hence, accomplished; experienced.

well-set ::: a. --> Properly or firmly set.
Well put together; having symmetry of parts.


well-sped ::: a. --> Having good success.

well-spoken ::: a. --> Speaking well; speaking with fitness or grace; speaking kindly.
Spoken with propriety; as, well-spoken words.


wellspring ::: n. --> A fountain; a spring; a source of continual supply.

well ::: v. i. --> An issue of water from the earth; a spring; a fountain.
A pit or hole sunk into the earth to such a depth as to reach a supply of water, generally of a cylindrical form, and often walled with stone or bricks to prevent the earth from caving in.
A shaft made in the earth to obtain oil or brine.
Fig.: A source of supply; fountain; wellspring.
An inclosure in the middle of a vessel&


WELL. ::: Vide Symbol.

well-willer ::: n. --> One who wishes well, or means kindly.

wellwisher ::: n. --> One who wishes another well; one who is benevolently or friendlily inclined.

well-wish ::: n. --> A wish of happiness.

welsh ::: a. --> Of or pertaining to Wales, or its inhabitants. ::: n. --> The language of Wales, or of the Welsh people.
The natives or inhabitants of Wales.


welsher ::: n. --> One who cheats at a horse race; one who bets, without a chance of being able to pay; one who receives money to back certain horses and absconds with it.

welshman ::: n. --> A native or inhabitant of Wales; one of the Welsh.
A squirrel fish.
The large-mouthed black bass. See Black bass.


welshmen ::: pl. --> of Welshman

wels ::: n. --> The sheatfish; -- called also waller.

welsome ::: a. --> Prosperous; well.

welted ::: imp. & p. p. --> of Welt

welte ::: --> imp. of Weld, to wield.

welter ::: a confused mass; a jumble; a jumble or muddle.

weltered ::: imp. & p. p. --> of Welter

weltering ::: p. pr. & vb. n. --> of Welter

weltering ::: rolling, tossing, or tumbling about as or as if by the sea, waves, or wind; raging, surging.

welter ::: v. i. --> To roll, as the body of an animal; to tumble about, especially in anything foul or defiling; to wallow.
To rise and fall, as waves; to tumble over, as billows.
To wither; to wilt. ::: a. --> Of, pertaining to, or designating, the most heavily


welting ::: p. pr. & vb. n. --> of Welt

welt ::: n. --> That which, being sewed or otherwise fastened to an edge or border, serves to guard, strengthen, or adorn it
A small cord covered with cloth and sewed on a seam or border to strengthen it; an edge of cloth folded on itself, usually over a cord, and sewed down.
A hem, border, or fringe.
In shoemaking, a narrow strip of leather around a shoe, between the upper leather and sole.


welwitschia ::: n. --> An African plant (Welwitschia mirabilis) belonging to the order Gnetaceae. It consists of a short, woody, topshaped stem, and never more than two leaves, which are the cotyledons enormously developed, and at length split into diverging segments.

wemless ::: a. --> Having no wem, or blemish; spotless.

wem ::: n. --> The abdomen; the uterus; the womb.
Spot; blemish; harm; hurt.
An indolent, encysted tumor of the skin; especially, a sebaceous cyst. ::: v. t. --> To stain; to blemish; to harm; to corrupt.


wenched ::: imp. & p. p. --> of Wench

wencher ::: n. --> One who wenches; a lewd man.

wenching ::: p. pr. & vb. n. --> of Wench

wenchless ::: a. --> Being without a wench.

wench ::: n. --> A young woman; a girl; a maiden.
A low, vicious young woman; a drab; a strumpet.
A colored woman; a negress. ::: v. i. --> To frequent the company of wenches, or women of ill fame.


wended ::: imp. & p. p. --> of Wend

wende ::: --> imp. of Wene.

wendic ::: a. --> Alt. of Wendish ::: n. --> The language of the Wends.

wending ::: p. pr. & vb. n. --> of Wend

wendish ::: a. --> Of or pertaining the Wends, or their language.

wend ::: --> p. p. of Wene. ::: v. i. --> To go; to pass; to betake one&

wends ::: n. pl. --> A Slavic tribe which once occupied the northern and eastern parts of Germany, of which a small remnant exists.

wene ::: v. i. --> To ween.

wenlock group ::: --> The middle subdivision of the Upper Silurian in Great Britain; -- so named from the typical locality in Shropshire.

wennel ::: n. --> See Weanel.

wennish ::: a. --> Alt. of Wenny

wenny ::: a. --> Having the nature of a wen; resembling a wen; as, a wennish excrescence.

wenona ::: n. --> A sand snake (Charina plumbea) of Western North America, of the family Erycidae.

went ::: imp. --> of Go ::: --> of Wend
imp. & p. p. of Wend; -- now obsolete except as the imperfect of go, with which it has no etymological connection. See Go.


wentletrap ::: n. --> Any one of numerous species of elegant, usually white, marine shells of the genus Scalaria, especially Scalaria pretiosa, which was formerly highly valued; -- called also staircase shell. See Scalaria.

wepen ::: n. --> Weapon.

wep ::: --> imp. of Weep.

we ::: pl. --> of I ::: obj. --> The plural nominative case of the pronoun of the first person; the word with which a person in speaking or writing denotes a number or company of which he is one, as the subject of an action expressed by a verb.

wept ::: imp. & p. p. --> of Weep ::: --> imp. & p. p. of Weep.

wept ::: pt. and pp. of weep.

WEP {Wired Equivalent Privacy}

werche ::: v. t. & i. --> To work.

weregild ::: n. --> The price of a man&

were ::: v. t. & i. --> To wear. See 3d Wear. ::: n. --> A weir. See Weir.
A man.
A fine for slaying a man; the money value set upon a man&


werewolf ::: n. --> A person transformed into a wolf in form and appetite, either temporarily or permanently, whether by supernatural influences, by witchcraft, or voluntarily; a lycanthrope. Belief in werewolves, formerly general, is not now extinct.

werewolves ::: pl. --> of Werewolf

werke ::: v. --> See Work.

werk ::: v. --> Alt. of Werke

wernerian ::: a. --> Of or pertaining to A. G. Werner, The German mineralogist and geologist, who classified minerals according to their external characters, and advocated the theory that the strata of the earth&

wernerite ::: n. --> The common grayish or white variety of soapolite.

wern ::: v. t. --> To refuse.

weroole ::: n. --> An Australian lorikeet (Ptilosclera versicolor) noted for the variety of its colors; -- called also varied lorikeet.

werre ::: n. --> War.

werrey ::: v. t. --> To warray.

werst ::: n. --> See Verst.

wert ::: --> The second person singular, indicative and subjunctive moods, imperfect tense, of the verb be. It is formed from were, with the ending -t, after the analogy of wast. Now used only in solemn or poetic style. ::: n. --> A wart.

weryangle ::: n. --> See Wariangle.

wesand ::: n. --> See Weasand.

wesh ::: imp. --> Washed.

wesil ::: n. --> See Weasand.

wesleyan ::: a. --> Of or pertaining to Wesley or Wesleyanism. ::: n. --> One who adopts the principles of Wesleyanism; a Methodist.

wesleyanism ::: n. --> The system of doctrines and church polity inculcated by John Wesley (b. 1703; d. 1791), the founder of the religious sect called Methodist; Methodism. See Methodist, n., 2.

westering ::: a. --> Passing to the west.

westerly ::: a. --> Of or pertaining to the west; toward the west; coming from the west; western. ::: adv. --> Toward the west; westward.

western ::: a. --> Of or pertaining to the west; situated in the west, or in the region nearly in the direction of west; being in that quarter where the sun sets; as, the western shore of France; the western ocean.
Moving toward the west; as, a ship makes a western course; coming from the west; as, a western breeze.


westerner ::: n. --> A native or inhabitant of the west.

westernmost ::: a. --> Situated the farthest towards the west; most western.

west india ::: --> Alt. of West Indian

west indian ::: --> Belonging or relating to the West Indies.
A native of, or a dweller in, the West Indies.


westing ::: n. --> The distance, reckoned toward the west, between the two meridians passing through the extremities of a course, or portion of a ship&

westling ::: n. --> A westerner.

westminster assembly ::: --> See under Assembly.

westmost ::: a. --> Lying farthest to the west; westernmost.

westness ::: n. --> The quality or state of being wet; moisture; humidity; as, the wetness of land; the wetness of a cloth.
A watery or moist state of the atmosphere; a state of being rainy, foggy, or misty; as, the wetness of weather or the season.


west ::: n. --> The point in the heavens where the sun is seen to set at the equinox; or, the corresponding point on the earth; that one of the four cardinal points of the compass which is in a direction at right angles to that of north and south, and on the left hand of a person facing north; the point directly opposite to east.
A country, or region of country, which, with regard to some other country or region, is situated in the direction toward the west.
The Westen hemisphere, or the New World so called, it having


westward ::: adv. --> Alt. of Westwards ::: a. --> Lying toward the west. ::: n.

westward ::: in a direction, point, or region towards the west.

westwardly ::: adv. --> In a westward direction.

westwards ::: adv. --> Toward the west; as, to ride or sail westward.

westy ::: a. --> Dizzy; giddy.

wetbird ::: n. --> The chaffinch, whose cry is thought to foretell rain.

wether ::: n. --> A castrated ram.

wet nurse ::: --> A nurse who suckles a child, especially the child of another woman. Cf. Dry nurse.

wet-shod ::: a. --> Having the feet, or the shoes on the feet, wet.

wet ::: superl. --> Containing, or consisting of, water or other liquid; moist; soaked with a liquid; having water or other liquid upon the surface; as, wet land; a wet cloth; a wet table.
Very damp; rainy; as, wet weather; a wet season.
Employing, or done by means of, water or some other liquid; as, the wet extraction of copper, in distinction from dry extraction in which dry heat or fusion is employed.
Refreshed with liquor; drunk.


wetted ::: --> of Wet

wetting ::: p. pr. & vb. n. --> of Wet

wettish ::: a. --> Somewhat wet; moist; humid.

wetware "jargon" /wet'weir/ (Probably from the novels of Rudy Rucker, or maybe Stanislav Lem) The human nervous system, as opposed to electronic computer {hardware} or {software}. "Wetware has 7 plus or minus 2 temporary {registers}." Also, human beings (programmers, operators, administrators) attached to a computer system, as opposed to the system's hardware or software. See {liveware}, {meatware}. [True origin? Dates?] [{Jargon File}] (1996-08-19)

wevil ::: n. --> See Weevil.

wex ::: v. t. & i. --> To grow; to wax. ::: imp. --> Waxed. ::: n.

weyle ::: v. t. & i. --> To wail.

weyleway ::: interj. --> See Welaway.

wey ::: n. --> Way; road; path.
A certain measure of weight. ::: v. t. & i. --> To weigh.


weyve ::: v. t. --> To waive.

wezand ::: n. --> See Weasand.


TERMS ANYWHERE

1. A composition in fanciful or irregular form or style. 2. Something considered to be unreal, weird, exotic, or grotesque.

1. A distinctive and pervasive quality or character; air; atmosphere. 2. A subtle emanation from and enveloping living persons and things, viewed by mystics as consisting of the essence of the individual.

1. A framework; structure. 2. Any cloth made from yarn or fibres by weaving, knitting, felting, etc. Also fig.

1. Personal liberty, as opposed to bondage. 2. Liberation or deliverance from fate or necessity. 3. The state or power of being able to act without hindrance or restraint, liberty of action. 4. Exemption from an unpleasant or onerous condition. 5. The quality of being able to conceive and execute boldly. Freedom, Freedom"s.

1. Power; source of power; intensity or vitality of action or expression; force. **Energy, energy"s, Energies, energies", world-energy, World-Energy, world-energies.

1. The act, power or property of appealing, alluring, enticing or inviting. 2. A thing or feature which draws by appealing to desires, tastes, etc. 3. The action of a body or substance in drawing to itself, by some physical force, another to which it is not materially attached; the force thus exercised. attractions.

abased ::: lowered, humbled, degraded in condition, character, feelings, etc.

"A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos; — this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

abdicate ::: to renounce (a throne, power, responsibility, rights, etc.), esp. formally.

A being of the lower vital planes who has assumed the discarded vital sheath of a departed human being or a fragment of his vital personality and appears and acts in the form and perhaps with the surface thoughts and memories of that person.

A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g., furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists , phenomena of stone-throwing, tree-inhabiting Bhutas, and other well-known phenomena.

abide ::: 1. To wait, stay, remain. 2. To remain in residence; to sojourn, reside, dwell. 3. To remain with; to stand firm by, to hold to, remain true to. 4. To continue in existence, endure, stand firm or sure. abides, abode, abiding.

abode ::: a dwelling-place, place of ordinary habitation; house or home. (Also pt. of abide.) abodes.

absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.

absolute reality ::: Sri Aurobindo: "I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; . . . .” Letters on Yoga

absorbed ::: 1. Engrossed or entirely occupied; preoccupied. 2. Swallowed up, or comprised, so as no longer to exist apart.

abyss ::: 1. The great deep, the primal chaos; the ‘bowels of the earth", the supposed cavity of the lower world; the ‘infernal pit". 2. A bottomless gulf; any unfathomable or apparently unfathomable cavity or void space; a profound gulf, chasm, or void extending beneath. Abyss, abyss"s, abysses.

accepted ::: 1. Received as offered; well-received; approved.

accountable ::: subject to the obligation to report, explain, or justify something; answerable, responsible.

accustomed ::: 1. Customary, habitual, usual. 2. Habituated; acclimated (usually followed by to).

acolyte ::: an attendant or junior assistant in any ceremony or operation; a novice; follower. acolytes.

action ::: 1. The process or condition of acting or doing (in the widest sense), the exertion of energy, influence, power or force. 2. A way or manner of moving. 3. A thing done, a deed**. action"s, actions, self-action.

"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*

adept ::: one who is completely versed (in something); thoroughly proficient; well-skilled; expert. adepts.

"A divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up, momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guidance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.” The Synthesis of Yoga

adj. 1. Lacking in colour or brightness, vividness, clearness, loudness, strength, etc. 2. Indistinct, ill-defined; dim; faded; slight. 3. Feeble through hunger, fear, exhaustion, etc. 4. Inclined to ‘faint" or swoon. faintest, faint-foot. v. 5. To lose strength, brightness, colour, courage etc.; to fade. 6. To grow weak. 7. To feel weak, dizzy or exhausted; falter; about to lose consciousness. 8. To weaken in purpose or spirit. faints, fainted, fainting.

adj. 1. Not imprisoned or enslaved; being at liberty. 2. Unconstrained; unconfined. 3. Unobstructed; clear. 4. Ready or generous in using or giving; liberal; lavish. 5. Exempt from external authority, interference, restriction, etc., as a person or one"s will, thought, choice, action, etc.; independent; unrestricted. 6. Exempt or released from something specified that controls, restrains, burdens, etc. (usually followed by from or of). 7. Given readily or in profusion. freer, thought-free, world-free. *adv. *8. In a free manner; without constraints; unimpeded. v. 9. To make free; set at liberty; release from bondage, imprisonment, or restraint. 10. To disengage or clear something from an entanglement. 11. To relieve or rid of a burden, an inconvenience or an obligation. freed. set free. Released; liberated; freed.

adversity ::: the condition of adverse fortune or fate; a state opposed to well-being or prosperity; misfortune, distress, trial, or affliction.

adytum ::: the innermost part of a temple; the secret shrine whence oracles were delivered; a most sacred or reserved part of any place of worship; hence, fig. a private or inner chamber, a sanctum.

"Aesthesis therefore is of the very essence of poetry, as it is of all art. But it is not the sole element and aesthesis too is not confined to a reception of poetry and art; it extends to everything in the world: there is nothing we can sense, think or in any way experience to which there cannot be an aesthetic reaction of our conscious being. Ordinarily, we suppose that aesthesis is concerned with beauty, and that indeed is its most prominent concern: but it is concerned with many other things also. It is the universal Ananda that is the parent of aesthesis and the universal Ananda takes three major and original forms, beauty, love and delight, the delight of all existence, the delight in things, in all things.” Letters on Savitri

"A fabulous tribe of wild, beastlike monsters, having the upper part of a human being and the lower part of a horse. They live in the woods or mountains of Elis, Arcadia, and Thessaly. They are representative of wild life, animal desires and barbarism. (M.I.) Glossary and Index of Proper Names in Sri Aurobindo"s Works.*

affinity ::: 1. Causal relationship or connexion (as flowing the one from the other, or having a common source). 2. A psychical or spiritual attraction believed by some sects to exist between persons.

agencies ::: active powers or causes which have the power to produce an effect.

agent ::: n. **1. One who does the actual work of anything, as distinguished from the instigator or employer; hence, one who acts for another, a deputy, steward, factor, substitute, representative, or emissary. adj. 2. That which acts or exerts power. agents.**

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

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

agree ::: 1. To be in harmony or unison in opinions, feelings, conduct, etc.; to be in sympathy; to live or act together harmoniously; to have no causes of variance. 2. To give consent; assent (often followed by to). agreed.

alchemy ::: any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.

alcoves ::: recessed spaces, as bowers in a garden; arched recesses or niches in the wall of any structure.

"All birds of that region are relatives. But this is the bird of eternal Ananda, while the Hippogriff is the divinised Thought and the Bird of Fire is the Agni-bird, psychic and tapas. All that however is to mentalise too much and mentalising always takes most of the life out of spiritual things. That is why I say it can be seen but nothing said about it.” ::: "The question was: ‘In the mystical region, is the dragon bird any relation of your Bird of Fire with ‘gold-white wings" or your Hippogriff with ‘face lustred, pale-blue-lined"? And why do you write: ‘What to say about him? One can only see"?” Letters on Savitri

"All change must come from within with the felt or the secret support of the Divine Power; it is only by one"s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga

". . . all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity.” The Life Divine

"All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, . . . .” The Life Divine

alley ::: a passage between buildings; hence, a narrow street, a lane; usually only wide enough for foot-passengers. blind alley*: one that is closed at the end, so as to be no thoroughfare; a cul de sac*.

"All force is power or means of a secret spirit; the Force that sustains the world is a conscious Will and Nature is its machinery of executive power.” The Renaissance in India

allowed ::: 1. Permitted the occurrence or existence of. 2. Allotted, assigned, bestowed. allows.

all- ::: prefix: Wholly, altogether, infinitely. Since 1600, the number of these [combinations] has been enormously extended, all-** having become a possible prefix, in poetry at least, to almost any adjective of quality. all-affirming, All-Beautiful, All-Beautiful"s, All-Bliss, All-Blissful, All-causing, all-concealing, all-conquering, All-Conscient, All-Conscious, all-containing, All-containing, all-creating, all-defeating, All-Delight, all-discovering, all-embracing, all-fulfilling, all-harbouring, all-inhabiting, all-knowing, All-knowing, All-Knowledge, all-levelling, All-Life, All-love, All-Love, all-negating, all-powerful, all-revealing, All-ruler, all-ruling, all-seeing, All-seeing, all-seeking, all-shaping, all-supporting, all-sustaining, all-swallowing, All-Truth, All-vision, All-Wisdom, all-wise, All-Wise, all-witnessing, All-Wonderful, All-Wonderful"s.**

almighty ::: 1. *Orig. and in the strict sense used as an attribute of the Deity, and joined to God or other title. 2. Absol. The Almighty; a title of God. 3. All-powerful (in a general sense); omnipotent. Almighty"s, Almightiness, almightiness.

altruism ::: the principle or practice of unselfish concern for or devotion to the welfare of others (opposed to egoism ).

"Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.” Letters on Yoga

ambition ::: an earnest desire for some type of achievement or distinction, as power, honour, fame, or wealth, and the willingness to strive for its attainment. ambitions.

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

amethyst ::: a purple or violet quartz; having the clear colour as of the precious stone. Sri Aurobindo uses the word as an adj."for Amethyst (the Mother)she has revealed that it has a power of protection” Huta

"An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and presence.” Letters on 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

:::   "An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga —**cosmic forces.**

angel ::: 1. One of a class of spiritual beings; a celestial attendant of the Deity; a divine messenger of an order of spiritual beings superior to man in power. 2. A fallen or rebellious spirit once a spiritual attendant of the Divine. angel, Angels, **angels.

**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*

animal ::: Sri Aurobindo: "The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” *The Life Divine

animate ::: alive; possessing life , endowed with life. half-animate. half-animated. Giving the appearance of moving, of being alive.

antinomy ::: opposition between one law, principle, rule, etc., and another.

"A philosophy of change?(1) But what is change? In ordinary parlance change means passage from one condition to another and that would seem to imply passage from one status to another status. The shoot changes into a tree, passes from the status of shoot to the status of tree and there it stops; man passes from the status of young man to the status of old man and the only farther change possible to him is death or dissolution of his status. So it would seem that change is not something isolated which is the sole original and eternal reality, but it is something dependent on status, and if status were non-existent, change also could not exist. For we have to ask, when you speak of change as alone real, change of what, from what, to what? Without this ‘what" change could not be. ::: —Change is evidently the change of some form or state of existence from one condition to another condition.” Essays Divine and Human

appeal ::: 1. An earnest request for aid, support, sympathy, mercy, etc.; entreaty; petition; plea. 2. An application or proceeding for review by a higher tribunal. 3. The power or ability to attract, interest; attraction. appealed, appealing, sense-appeal.

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

arabesques ::: 1. Any ornaments or ornamental objects such as rugs or mosaics, in which flowers, foliage, fruits, vases, animals, and figures are represented in a fancifully combined pattern. 2. *Fine Arts.* A sinuous, spiraling, undulating, or serpentine line or linear motif.

arbiter ::: 1. One empowered to decide matters at issue; judge. 2. Having the sole or absolute power of judging or determining. arbiters.

arbitrary ::: 1. Based on or subject to individual will, judgment or preference: judgment without restriction; contingent solely upon one"s discretion. 2. Capricious; unreasonable; unsupported. 3. Derived from mere opinion or preference; capricious; uncertain. 4. Having unlimited power; uncontrolled or unrestricted by law; despotic; tyrannical.

arc ::: 1. Any unbroken part of the circumference of a circle or other curved line. 2. A luminous bridge formed in a gap between two electrodes. arcs.

arch ::: 1. An upwardly curved construction, for spanning an opening, consisting of a number of wedgelike stones, bricks, or the like, set with the narrower side toward the opening in such a way that forces on the arch are transmitted as vertical or oblique stresses on either side of the opening, either capable of bearing weight or merely ornamental; 2. Something bowed or curved; any bowlike part: the arch of the foot. 3. An arched roof, door; gateway; vault; fig. the heavens. arches.

arch- ::: a combining form that represents the outcome of archi- in words borrowed through Latin from Greek in the Old English period; it subsequently became a productive form added to nouns of any origin, which thus denote individuals or institutions directing or having authority over others of their class (archbishop; archdiocese; archpriest): principal. More recently, arch-1 has developed the senses "principal” (archenemy; archrival) or "prototypical” and thus exemplary or extreme (archconservative); nouns so formed are almost always pejorative. Arch-intelligence.

arc-lamps ::: general term for a class of lamps in which light is produced by a voltaic arc, a luminous arc between two electrodes typically made of tungsten or carbon and barely separated.

arise ::: 1. To get up from sleep or rest; to awaken; wake up. 2. To go up, come up, ascend on high, mount. Now only poet. **3. To come into being, action, or notice; originate; appear; spring up. 4. Of circumstances viewed as results: To spring, originate, or result from. 5. To rise from inaction, from the peaceful, quiet, or ordinary course of life. 6. To rise in violence or agitation, as the sea, the wind; to boil up as a fermenting fluid, the blood; so of the heart, wrath, etc. Now poet. 7. Of sounds: To come up aloud, or so as to be audible, to be heard aloud. arises, arising, arose, arisen. *(Sri Aurobindo also employs arisen as an adj.*)

armour ::: 1. Any covering worn as a defense against weapons, especially a metallic sheathing, suit of armour, mail. 2. Any quality, characteristic, situation, or thing that serves as protection. armours, armoured.* n. 1. Weapons. v. 2. Provides with weapons or whatever will add strength, force or security; supports; fortifies. *armed, arming.

arm ::: power; might; strength. (All other references are to arm(s) as a part of the body.) arm"s, arms.

arms ::: n. 1. Weapons. v. 2. Provides with weapons or whatever will add strength, force or security; supports; fortifies. armed, arming.

arraigned ::: called (an accused person) before a court to answer the charge made against him or her by indictment, information, or complaint, or brought before a court to answer to an indictment; accused, charged with fault.

arrested ::: stopped, checked the course of, stayed, slowed down. arresting.

"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.

artist ::: 1. One who practises the creative arts; one who seeks to express the beautiful in visible form. 2. A follower of a manual art; an artificer, mechanic, craftsman, artisan. artists. (Sri Aurobindo often employs the word as an adj.)

asoca ::: bot.: Saraca indica , Asoka, Sorrowless tree. A small flowering tree native to India with glowing clusters of orange and yellow flowers. asocas.

aspect ::: 1. Appearance to the eye or mind; look. 2. Nature; quality, character. 3. A way in which a thing may be viewed or regarded; interpretation; view. 4. Part; feature; phase. aspects.

asphodel ::: a genus of liliaceous plants with very attractive white, pink or yellow flowers, mostly natives of the south of Europe; by the poets made an immortal flower, and said to cover the Elysian (heavenly, paradisal) fields.

::: "Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.” Letters on Yoga

"A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

"As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action.” The Life Divine

astonished ::: 1. Amazed, filled with sudden and overpowering surprise or wonder. 2. Filled with consternation; dismayed. astonishing.

"At every turn it is the divine Reality which we can discover behind that which we are yet compelled by the nature of the superficial consciousness in which we dwell to call undivine and in a sense are right in using that apellation; for these appearances are a veil over the Divine Perfection, a veil necessary for the present, but not at all the true and complete figure.” The Life Divine

"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine

athlete ::: Sri Aurobindo employs the word as an adj. in the sense of athletic: Of the nature of, or befitting, one who is physically active, powerful, muscular, robust, agile.

autarchy ::: absolute rule or power; despotism; absolute sovereignty.

authority ::: the power to enforce laws, exact obedience, command, determine, or judge.

autocracy ::: unlimited authority, power or influence; absolute government. autocracies.

autumn ::: the season of the year between summer and winter, lasting from the autumnal equinox to the winter solstice and from September to December in the Northern Hemisphere; fall.

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

awe ::: an overwhelming feeling of reverence, admiration, fear, etc., produced by that which is grand, sublime, extremely powerful, or the like.

awed ::: 1. inspired or influenced by a feeling of fearful wonderment or reverence; 2. Inspired with reverential wonder combined with an element of latent fear.

awful ::: 1. Inspiring fear; terrible, dreadful, appalling, awe-inspiring. 2. Extremely impressive. 3. Profoundly inspired by a feeling of fearful wonderment or reverence.

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

background ::: n.** 1. The general scene or surface against which designs, patterns, or figures are represented or viewed. 2. Fig. The complex of physical, cultural, and psychological factors that serves as the environment of an event or experience; the set of conditions against which an occurrence is perceived. backgrounds. adj. 3.** Of, pertaining to, or serving as a background.

balance ::: n. **1. A state of equilibrium or equipoise; mental, psychological or emotional. 2. A weighing device, especially one consisting of a rigid beam horizontally suspended by a low-friction support at its center, with identical weighing pans hung at either end, one of which holds an unknown weight while the effective weight in the other is increased by known amounts until the beam is level and motionless. 3. An undecided or uncertain state in which issues are unresolved. v. 4. To have an equality or equivalence in weight, parts, etc.; be in equilibrium. adj. 5. Being in harmonious or proper arrangement or adjustment, proportion. 6. Mental steadiness or emotional stability; habit of calm behaviour, judgement. balanced, balancing.**

bargain ::: an agreement between parties fixing obligations, etc. that each promises to carry out.

bastioned ::: 1. Anything seen as preserving or protecting some quality, condition, etc. 2. A well-fortified position, a defensive stronghold.

battle ::: n. 1. An encounter between opposing forces; armed fighting; combat. v. 3. To fight against. Also fig. 4. To contend, struggle against. 5. To work very hard or struggle; strive. battled.

   "Beauty is Ananda taking form — but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future Poetry

being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.

Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::

   "The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine

"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga

"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::

   "Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human

"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*


being, conscious ::: Sri Aurobindo: "We have to conceive one indivisible conscious being behind all our experiences. . . . That is our real self.” *The Life Divine

being, Master of ::: Sri Aurobindo: " Vamadeva goes on to say, "Let us give expression to this secret name of the clarity, — that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda

belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.

Question: "Sweet Mother, l don"t understand very clearly the difference between faith, belief and confidence.”

Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is purely mental; and confidence is quite different. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.


bellowed ::: emitted a hollow, loud, animal cry, as a bull or cow; roared.

Below navel — lower vital.

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.

bestrides ::: towers over, dominates, as a victor over the fallen.

beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *

billowing ::: surging up, swelling out, puffing up.

"Birth is an assumption of a body by the spirit, death is the casting off [of] the body; there is nothing original in this birth, nothing final in this death. Before birth we were; after death we shall be. Nor are our birth and death a single episode without continuous meaning or sequel; it is one episode out of many, scenes of our drama of existence with its denouement far away in time.” Essays Divine and Human*

bit ::: cut into with or as with a sharp instrument or weapon. Also fig.

blade ::: the flat cutting part of a sharpened weapon or tool. blade"s.

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

blessing ::: 1. Something promoting or contributing to happiness, well-being, or prosperity; a boon. 2. A ceremonial prayer invoking divine protection, grace, etc.

bloom ::: n. **1. The flower of a plant. 2. Fig. A condition or time of vigour, freshness, and beauty; prime. 3. Fig. Glowing charm; delicate beauty. blooms. v. 4. To bear flowers; to blossom. Also fig. 5. To be in a healthy, glowing, or flourishing condition. 6. To flourish or grow. 7. To cause to flourish or grow; to flourish. Chiefly fig. blooms, bloomed.**

blossom ::: v. 1. To produce or yield flowers. 2. To flourish; develop. blossomed.* *n. 3. The flower of a plant. mango-blossoms.**

blow ::: 1. A sudden, hard stroke with a hand, fist, or weapon; a stroke. 2. A sudden attack or drastic action. 3. Fig. A sudden shock, calamity, severe disaster experienced by someone. blows.

blunt ::: made less intense, lessened the strength of; weakened.

bodied ::: v. 1. Furnished or provided with a body; embodied. 2. Gave shape to, gave bodily form to, exhibited in outward reality. 3. Represented; symbolized, typified. adj. 4. Possessing or existing in bodily form, endowed with material form. half-bodied, million-bodied, three-bodied, two-bodied.

"Body is the outward sign and lowest basis of the apparent division which Nature plunging into ignorance and self-nescience makes the starting-point for the recovery of unity by the individual soul, unity even in the midst of the most exaggerated forms of her multiple consciousness.” The Life Divine

bog ::: wet, spongy ground consisting of decomposing vegetation.

bondage ::: 1. The state of one who is bound as a slave or serf. 2. A state of subjection to a force, power, or influence.

borderland ::: an indeterminate region esp. the area between two worlds.

borrowed light ::: light reflected and falling on something else. Also fig.

borrowed ::: taken from another source, appropriated; assumed; adopted or adapted for the present.

borrower ::: one who receives something or appropriates it from another source.

bow ::: a weapon consisting of a curved, flexible strip of material, especially wood, strung taut from end to end and used to launch arrows.

bowed ::: bent or curved.

bowels ::: the interior of something.

bower ::: a shaded, leafy recess; an arbour; also poetic, an abode.

bow ::: to bend (the head, knee, or body) to express greeting, consent, courtesy, acknowledgement, submission, or veneration. bows, bowed.

"Brahma is the Eternal"s Personality of Existence; from him all is created, by his presence, by his power, by his impulse.” Essays Human and Divine

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.

brooding ::: 1. *Fig. Protecting (young) by or as if by covering with the wings. *2. Meditating or dwelling deeply on a thought.

brood ::: n. 1. Offspring; progeny; in one family. 2. A breed, species, group, kind or race with common qualities. v. 3. To think deeply on; dwell or meditate upon, contemplate. broods, brooded.

-browed ::: adj. dark-browed, deep-browed, great-browed, Queen-browed. ::: rough-browed. [In this instance, -browed refers to the projecting edge of a cliff or hill.]

brute ::: n. **1. Any animal except man; a beast; a lower animal. brute"s. adj. 2. Animal, not human. 3. Lacking or showing a lack of reason or intelligence. 4. Wholly instinctive; senseless; coarse; brutish; dull. 5. Resembling a beast; showing lack of human sensibility; cruel or savage. brute-sensed.**

bud ::: 1. A rudimentary inflorescence, i.e. flower bud. 2. *Fig. Something in an undeveloped or immature condition. *buds, honey-buds, lotus-bud.

buffer state ::: a nation lying between potentially hostile larger nations.

burdened ::: 1. Weighed down; oppressed. 2. Bearing a heavy load of work, difficulties or responsibilities. 3. Laden with; charged with. pleasure-burdened, sign-burdened.

burdening ::: 1. Weighing down oppressively. 2. Troubling, trying.

burden ::: n. 1. A weight that is to be borne; a load. 2. Something that is emotionally difficult to bear. v. **3. To load or overload. 4.** To oppress; tax; with responsibility, etc.

bureau ::: 1. A chest of drawers, especially a dresser for holding clothes, often with a desk top. 2. An office, usually of large organization, that is responsible for a specific duty such as administration, public business, etc.

burst ::: 1. Exploded, flew apart with sudden violence. 2. Came forth suddenly and powerfully as if by pressure or internal force. 3. To emerge, come forth, or arrive suddenly. bursting.

"But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga*

". . . but this divine grace . . . is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature.” The Synthesis of 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

"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

"We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga

::: "We have to face the future"s offer of death as well as its offer of life, and it need not alarm us, for it is by constant death to our old names and forms that we shall live most vitally in greater and newer forms and names.” Essays in Philosophy and Yoga

"We imagine that the soul is in the body, almost a result and derivation from the body; even we so feel it: but it is the body that is in the soul and a result and derivation from the soul.” Essays on the Gita

"We know the Divine and become the Divine, because we are That already in our secret nature.” The Synthesis of Yoga

"We now begin to have reason for concluding that the Flame, which is only another aspect of Light, is the Vedic symbol for the Force of the divine consciousness, of the supramental Truth.” The Secret of the Veda

"We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine

bygone ::: well in the past; former.

cabbala ::: 1 A body of mystical Jewish teachings based on an interpretation of hidden meanings in the Hebrew Scriptures. Among its central doctrines are, all creation is an emanation from the Deity and the soul exists from eternity. 2. Any secret or occult doctrine or science. 3. "Esoteric system of interpretation of the Hebrew scriptures based on the assumption that every word, letter, number, and accent in them has an occult meaning. The system, oral at first, claimed great antiquity, but was really the product of the Middle Ages, arising in the 7th century and lasting into the 18th. It was popular chiefly among Jews, but spread to Christians as well. (Col. Enc.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

call ::: Sri Aurobindo: "All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.” *The Synthesis of Yoga

calm ::: n. 1. Serenity; tranquillity; peace. 2. Nearly or completely motionless as a condition of no wind. Calm, Calm"s, calms, calmness. adj. 3. Not excited or agitated; composed; tranquil; 4. Without rough motion; still or nearly still. calmer, calm-lipped, stone-calm. *adv. calmly.
Sri Aurobindo: "Calm is a still unmoved condition which no disturbance can affect — it is a less negative condition than quiet.” Letters on Yoga*
"Calm is a positive tranquillity which can exist in spite of superficial disturbances.” *Letters on Yoga
"Calm is a strong and positive quietude, firm and solid — ordinary quietude is mere negation, simply the absence of disturbance.” *Letters on Yoga
"But more powerful still is the giving up of the fruit of one"s works, because that immediately destroys all causes of disturbance and brings and preserves automatically an inner calm and peace, and calm and peace are the foundation on which all else becomes perfect and secure in possession by the tranquil spirit.” Essays on the Gita
The Mother: "Calm is self-possessed strength, quiet and conscious energy, mastery of the impulses, control over the unconscious reflexes.” Words of the Mother, MCW Vol. 14*.


calyx ::: the outermost group of floral parts enclosing the bud and surrounding the base of a flower; the sepals.

capacity ::: 1. The ability to receive, hold, or absorb. 2. The power to learn or retain knowledge; mental ability.

capital ::: 1. A town or city that is the official seat of government in a political entity, such as a state or nation. 2. Wealth in the form of money or property.

capital stock ::: accumulated wealth, esp. any of various shares of ownership in a business.

casket ::: a small and often ornate box for holding jewels or other valuables.

charm ::: 1. An action or formula thought to have magical power. 2. A particular quality that attracts; a delight. charms.

charmed ::: 1. Delighted or fascinated. 2. Marked by good fortune or privilege. 3. Protected from evil and harm as by a magical power vested in an amulet, etc. 4. Filled with wonder and delight.

chased ::: 1. Followed rapidly in order to catch; overtake; pursued. 2. Put to flight; driven away by force.

child ::: 1. A person between birth and full growth. 2. A baby or infant. 3. A person who has not attained maturity. 4. One who is childish or immature. 5. An individual regarded as strongly affected by another or by a specified time, place, or circumstance. 6. Any person or thing regarded as the product or result of particular agencies, influences, etc. Child, child"s, children, Children, children"s, child-god, Child-Godhead, child-heart, child-heart"s, child-laughter, child-soul, child-sovereign, child-thought, flame-child, foster-child, God-child, King-children.

chill ::: adj. 1. Cold, often unpleasantly so; numbing. 2. Discouraging; dispiriting. 3. Unduly formal; unfriendly; unfeeling. v. 4. To lower in temperature; cool; make cold. 5. Fig. To depress (enthusiasm, etc.); discourage. chilled, chilling.

choice ::: 1. The act of choosing; selection. 2. The power, right, or liberty to choose; option. 3. A person or thing chosen or that may be chosen.

chrysoprase ::: a brittle, translucent, semiprecious chalcedony (q.v.), a variety of the silica mineral quartz. It owes its bright apple-green colour to colloidally dispersed hydrated nickel silicate. Valued in ancient times as it shone in the dark.

clairaudience ::: the power to hear sounds said to exist beyond the reach of ordinary experiences or capacity.

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

claw ::: n. **1. A sharp, usually curved, nail on the foot of an animal, as on a cat, dog, or bird. v. 2. To tear, scratch, seize, pull, etc., with or as if with claws. clawed.**

clay ::: 1. A natural earthy material that is plastic when wet, consisting essentially of hydrated silicates of aluminium: used for making bricks, pottery, etc. 2. The material which is said to form the human body. 3. The human body, esp. as opposed to the spirit. clay-kin.

cleavage ::: a critical division in opinion, beliefs, interests, etc. as leading to opposition between two groups.

clothe ::: 1. To cover as if with clothing. 2. To present in a specific form. 3. To furnish or invest with power or authority or endue or endow attributes, qualities. 4. To cover or envelop (something) so as to change its appearance, as the face of the earth. clothes, clothed.

cloth ::: fabric or material formed by weaving, knitting, pressing, or felting natural or synthetic fibres.

coalition ::: a combination or alliance, esp. a temporary one between persons, factions, states.

cobweb ::: a web spun by a spider to entrap its prey. cobweb-wrapped

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

colonies ::: people or territories separated from but subject to a ruling power.

comforts ::: a condition or feeling of pleasurable ease, well-being, and contentment.

commerce ::: 1. The buying and selling of goods, especially on a large scale, as between cities or nations. 2. Intellectual exchange or social interaction. 3. Intellectual or spiritual interchange; communion.

competence ::: the state or quality of being adequately or well qualified; ability.

conception ::: 1. Origin or beginning. 2. The act or power of forming notions, ideas, or concepts. 3. The act of conceiving; the state of being conceived; fertilization; inception of pregnancy. 4. Something conceived in the mind; a concept, plan, design, idea, or thought. conception"s.

conclaves ::: 1. Secret or confidential meetings. 2. Assemblies or gatherings, esp. those that have special authority, power, or influence.

*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine

::: "Consciousness is not only power of awareness of self and things, it is or has also a dynamic and creative energy. It can determine its own reactions or abstain from reactions; it can not only answer to forces, but create or put out from itself forces. Consciousness is Chit but also Chit Shakti.” Letters on Yoga

:::   ‘Consecration" generally has a more mystical sense but this is not absolute. A total consecration signifies a total giving of one"s self; hence it is the equivalent of the word ``surrender"", not of the word (soumission} which always gives the impression that one accepts'' passively. You feel a flame in the wordconsecration"", a flame even greater than in the word offering''. To consecrate oneself isto give oneself to an action""; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine work.” Questions and Answers, MCW Vol. 4*.

consistency ::: agreement or harmony between parts of something complex; compatibility.

constellations ::: any of the 88 groups of stars as seen from the earth and the solar system, many of which were named by the ancient Greeks after animals, objects, or mythological persons.

contract ::: an agreement between two or more parties, especially one that is written and enforceable by law.

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

contrivance ::: 1. The act or faculty of devising or adapting; inventive skill or ability esp. in a negative sense. 2. The act or manner of contriving; the faculty or power of contriving. inventing or making with thought and skill; invention.

control ::: n. 1. Power to direct, determine or command. 2. A means of regulation or restraint; curb; check. v. 3. To exercise authoritative control or power over. 4. To hold in restraint; check, esp. one"s emotions. controls, controlled, controlling.

coronet ::: 1. A crown worn by nobles or peers. 2. A crown-like ornament decorated with gold or jewels.

cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine

"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine

"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga

"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga

"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*


cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)

"Impersonality is the first character of cosmic self; . . . .” *The Life Divine

"An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine

"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga

"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*


cosmic Spirit ::: Sri Aurobindo: "The Cosmic Spirit or Self contains everything in the cosmos — it upholds cosmic Mind, universal Life, universal Matter as well as the overmind. The Self is more than all these things which are its formulations in Nature.” *Letters on Yoga

"[The Divine in one of its three aspects] . . . is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe - although it is now a manifestation in the Ignorance.” Letters on Yoga

   ". . . the cosmic spirit, the one self inhabiting the universe, . . . .” *The Life Divine

"For the cosmic Spirit inhabits each and all, but is more than all; . . . .”The Life Divine


covert ::: 1. Secret or hidden from view or knowledge; not openly practiced or engaged in, shown or avowed. 2. Concealment; secrecy. 3. A covered place or shelter; hiding place.

cowed ::: frightened with threats, violence, etc.; intimidated; overawed.

cowled ::: wearing or supplied with a cowl; hooded. self-cowled.

creative ::: having the ability or power to create.

crippled ::: impaired or flawed.

cross ::: 1. A structure consisting essentially of an upright and a transverse piece, upon which persons were formerly put to a cruel and ignominious death by being nailed or otherwise fastened to it by their extremities. 2. A representation or delineation of a cross on any surface, varying in elaborateness from two lines crossing each other to an ornamental design painted, embroidered, carved, etc.; used as a sacred mark, symbol, badge, or the like. 3. A trouble, vexation, annoyance; misfortune, adversity; sometimes anything that thwarts or crosses. v. 4. To go or extend across; pass from one side of to the other: pass over. 5. To extend or pass through or over; intersect. 6. To encounter in passing. crosses, crossed, crossing.

crowned ::: 1. Invested with regal power; enthroned. 2. Ultimate; perfect; sovereign. 3. Having the finishing touch added to; completed worthily; brought to a successful consummation.

crown ::: n. **1. An ornament worn on the head by kings and those having sovereign power, often made of precious metal and ornamented with gems. 2. A wreath or garland for the head, awarded as a sign of victory, success, honour, etc. 3. The distinction that comes from a great achievement; reward, honour. 4. The top or summit of something, esp. of a rounded object. etc. 5. The highest or more nearly perfect state of anything. 6. An exalting or chief attribute. 7. The acme or supreme source of honour, excellence, beauty, etc. v. 8. To put a crown on the head of, symbolically vesting with royal title, powers, etc. 9. To place something on or over the head or top of. crowns, crowned.**

cry ::: 1. To entreat loudly; supplicate. 2. To call loudly; shout. 3. To sob or shed tears because of grief, sorrow, or pain; weep. 4. To utter or shout (words of appeal, exclamation, fear, etc.) 5. To utter a characteristic sound or call. Used of an animal. cries, cried, criedst, criest, crying.

curse ::: n. 1. The expression of a wish that misfortune, evil, doom, etc., befall a person, group, etc. 2. A formula or charm intended to cause such misfortune to another. 3. An evil brought or inflicted upon one. 4. The cause of evil, misfortune, or trouble. 5. A profane or obscene expression or oath. curses. v. 6. To wish harm upon; invoke evil upon. 7. To invoke supernatural powers to bring harm to (someone or something). cursed.

daemonic ::: one"s indwelling spirit, or genius.

dagger ("s) ::: a short, sword like weapon with a pointed blade and a handle, used for thrusting and stabbing.

dark ::: adj. 1. Lacking or having very little light. 2. Concealed or secret; mysterious. 3. Difficult to understand; obscure. 4. Characterized by gloom; dismal. 5. Fig. Sinister; evil; absent moral or spiritual values. 6. (used of color) Having a dark hue; almost black. 7. Showing a brooding ill humor. 8. Having a complexion that is not fair; swarthy. darker, darkest, dark-browed, dark-robed.* n. 9. Absence of light; dark state or condition; darkness, esp. that of night. 10. A dark place: a place of darkness. 11. The condition of being hidden from view, obscure, or unknown; obscurity. *in the dark: in concealment or secrecy.

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

dazzled ::: 1. Overpowered or dimmed the vision of (someone) by intense light. 2. Impressed deeply; awed, overwhelmed. 3. Overpowered by light.

dealt ::: took action with respect to a thing or person (followed by with).

deathbound ::: also **death-bound. ::: **"A deathbound littleness is not all we are:”

:::   "Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” *Essays in Philosophy and Yoga

"Death is there because the being in the body is not yet developed enough to go on growing in the same body without the need of change and the body itself is not sufficiently conscious. If the mind and vital and the body itself were more conscious and plastic, death would not be necessary.” Letters on Yoga

debt ::: 1. Something that is owed, such as money, goods, or services. 2. An obligation or liability to pay or render something to someone else.

deeply ::: adv. 1. At or to a considerable extent downward; well within or beneath a surface. 2. With deep feeling or emotion; greatly, thoroughly, intensely, acutely.

deep ::: n. 1. A vast extent, as of space or time; an abyss. 2. Fig. Difficult to penetrate; incomprehensible to one of ordinary understanding or knowledge; as an unfathomable thought, idea, esp. poetic. Deep, deep"s, deeps. adj. 3. Extending far downward below a surface. 4. Having great spatial extension or penetration downward or inward from an outer surface or backward or laterally or outward from a center; sometimes used in combination. 5. Coming from or penetrating to a great depth. 6. Situated far down, in, or back. 7. Lying below the surface; not superficial; profound. 8. Of great intensity; as extreme deep happiness, deep trouble. 9. Absorbing; engrossing. 10. Grave or serious. 11. Profoundly or intensely. 12. Mysterious; obscure; difficult to penetrate or understand. 13. Low in pitch or tone. 14. Profoundly cunning, crafty or artful. 15. The central and most intense or profound part; "in the deep of night”; "in the deep of winter”. deeper, deepest, deep-browed, deep-caved, deep-concealed, deep-etched, deep-fraught, deep-guarded, deep-hid, deep-honied, deep-pooled, deep-thoughted. *adv. *16. to a great depth psychologically or profoundly.

degraded ::: lowered or reduced in character, quality or value; debased; vulgarized.

deliberate ::: 1. Carefully weighed or considered; studied; intentional. 2. Leisurely and steady in movement or action; slow and even; unhurried.

descend ::: to move or pass from a higher to a lower place; come down. Also fig. descends, descended.

despot ::: 1. A king or other ruler with absolute, unlimited power; autocrat. 2. Any tyrant or oppressor.

despotism ::: 1. The rule of a despot; the exercise of absolute authority. 2. Absolute power or control; tyranny.

destiny ::: 1. Something that is to happen or has happened to a particular person or thing; lot or fortune. 2. The predetermined, usually inevitable or irresistible, course of events. 3. The power or agency that determines the course of events. 4. *(Cap.) This power personified or represented as a goddess. *Destiny, destinies, world-destiny.

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

detached ::: 1. Impartial or objective; disinterested; unbiased. 2. Not involved or concerned; aloof. ::: Sri Aurobindo: "Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one"s true consciousness and true self, rejects them and calls in the Mother"s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga

dethroned ::: removed from any position of power or authority.

device ::: 1. Something devised or framed by art or inventive power; an invention, contrivance for some particular purpose. 2. A plan or scheme, especially a malign one. 3. Something elaborately or fancifully designed. devices.

diagram ::: a drawing intended to explain how something works; a drawing showing the relation between the parts. diagrams.

diarchy ::: government in which power is vested in two rulers or authorities.

dictatorship ("s) ::: absolute, imperious, or overbearing power or control.

dim ::: 1. Obscure to the mind or the senses. 2. Not clearly seen; indistinct; faint. 3. Having weak or indistinct vision. 4. Faintly outlined; indistinct. 5. Lacking in brightness. v. 1. To cause to seem less bright, as by comparison. 2. Make dim or lusterless. dimly, dim-eyed, dim-heart, dim-hearted, dim-masked, dim-souled.

dionysian ::: 1. Of or relating Dionysus, the Greek god of wine, fruitfulness, and vegetation, worshipped in orgiastic rites and festivals in his name. He was also known as the bestower of ecstasy and god of the drama, and identified with Bacchus. 2. Recklessly uninhibited; unrestrained.

direct ::: adj. 1. Proceeding without interruption in a straight course or line; not deviating or swerving. adv. 2. In a straightforward manner; directly; straight.

discharged ::: relieved of a burden, load, or weight or obligation. discharging.

disciples ::: those who are pupils or adherents of the doctrines of another; followers.

disciplines ::: branches of knowledge as well as training for the improvement of physical powers, self-control, etc.

discord ::: 1. An inharmonious combination of musical tones sounded together. 2. Lack of concord or harmony between persons or things. discords.

distance ::: 1. The extent of space between two objects or the fact or condition of being apart in space; remoteness. 2. The interval between two points of time; an extent of time. 3. Separation or remoteness in relationship; disparity. distances.

divine Force ::: Sri Aurobindo: "That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga.” *Letters on Yoga.

divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

"Divine Love is of two kinds — the divine Love for the creation and the souls that are part of itself, and the love of the seeker and love for the Divine Beloved; it has both a personal and impersonal element, but the personal is free here from all lower elements or bondage to the vital and physical instincts.” Letters on Yoga

".. . 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; . . . . ” The Synthesis of Yoga

divine Mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates.” *The Mother

divine Reality ::: Sri Aurobindo: "The Divine Reality is infinite in its being; in this infinite being, we find limited being everywhere, — that is the apparent fact from which our existence here seems to start and to which our own narrow ego and its ego-centric activities bear constant witness. But, in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite.” *The Life Divine

:::   "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

divorced ::: 1. Separated; cut off; as a complete or radical severance of closely connected things. 2. Dissolved the marriage bond between.

dogged ::: followed or tracked like a dog, especially with hostile intent; hounded. dogs, dogging.

dole ::: n. **1. A portion or allotment of money, food, etc., esp. as given at regular intervals by a charity or for maintenance. v. 2. To give out sparingly or in small quantities (usually followed by out). doled, doles.**

dominations ::: the qualities or powers over others; authority; rule; control.

dowered ::: gifted with; endowed.

downward ::: adj. 1. Descending from a source or beginning. 2. Moving or tending to a lower place or condition. 3. Toward a lower amount, degree, or rank. adv. 4. Spatially or metaphorically from a higher to a lower level or position.

drag-net ::: a heavy or weighted net used to scour the bottom of a pond, river, etc., as when searching for something.

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

draw ::: 1. To cause to move in a given direction or to a given position, as by leading. 2. To bring towards oneself or itself, as by inherent force or influence; attract. 3. To cause to come by attracting; attract. 4. To cause to move in a particular direction by or as by a pulling force; pull; drag. 5. To get, take or obtain as from a source; to derive. 6. To bring, take, or pull out, as from a receptacle or source. 7. To draw a (or the) line (fig.) to determine or define the limit between two things or groups; in modern colloquial use (esp. with at), to lay down a definite limit of action beyond which one refuses to go. 8. To make, sketch (a picture or representation of someone or something) in lines or words; to design, trace out, delineate; depict; also, to mould, model. 9. To mark or lay out; trace. 10. To compose or write out in legal format. 11. To write out (a bill of exchange or promissory note). 12. To disembowel. 13. To move or pull so as to cover or uncover something. 14. To suck or take in (air, for example); inhale. 15. To extend, lengthen, prolong, protract. 16. To cause to move after or toward one by applying continuous force; drag. draws, drew, drawn, drawing, wide-drawn.

drawers ::: sliding, lidless horizontal compartments as in a piece of furniture, that may be drawn out horizontally in order to get access to them.

dread ::: n. **1. Profound fear; terror. 2. An object of fear, awe, or reverence. v. 3. To be in fear or terror of. 4. To anticipate with alarm, distaste, or reluctance. adj. 5. Fearful terrible; causing terror. 6. Held in awe or reverential fear. Dread, dreads, dreaded.**

drenched ::: 1. Wet thoroughly; soaked. 2. Covered or filled completely; bathed.

dribbled ::: flowed or fell in drops or an unsteady stream; trickled.

drooping ::: weak from exhaustion; depleted of strength or energy.

drowning ::: something that is overwhelming or overpowering.

duel (‘s) ::: a struggle for domination between two contending persons, groups, or ideas.

due ::: that which is owed (legally or morally); debt; obligation.

dumb ::: 1. Lacking the power of speech. 2. Producing no sound; silent; mute. dumbness.

dumbness ::: the condition of lacking the power of speech; being dumb; muteness.

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

::: "Durga is the Mother"s power of Protection.” The Mother*

dusk ::: n. **1. The state or period of partial darkness between day and night; the dark part of twilight. 2. Partial darkness; shade; gloom. Dusk. adj. 3. Poetic. shady; gloomy. dusky.**

dwarf ::: n. 1. (In folklore) a being in the form of a small, often misshapen and ugly man, usually having magic powers. dwarf"s. adj. 2. Of unusually small stature or size; diminutive.

dwell ::: 1. To live or stay as a permanent resident; reside. 2. To live or continue in a given condition or state. dwells, dwellst, dwelt, dwelling

dweller ::: one who lives as a resident or inhabits a particular place.

dwelling ::: 1. A place to live in; an abode. 2. The act or action of living, staying, remaining in a place for a period of time. dwellings, dwelling-place.

dwelling-house ::: a house occupied, or intended to be occupied, as a residence.

"Each form is a symbol of some divine power, vibhûti, concealed in it and to the seeing eye each finite carries in it its own revelation of the infinite.” Essays on the Gita

"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.” Letters on Yoga

eagle ::: any of several large, soaring birds of prey belonging to the hawk family. The strength, keen vision, graceful and powerful flight of the eagle are proverbial, and have given to him the title of the king of birds. eagle"s, eagles, eagle-peaks, eagle-poised, eagle-winged, she-eagle. (Sri Aurobindo also employs the word as an adj.)

effect and cause ::: cause and effect. Noting a relationship between actions or events such that one or more are the result of the other or others.

eldorado(s) ::: 1. A legendary treasure city of South America believed to contain an abundance of gold, sought by the early Spanish Conquistadors. 2. Any place offering great wealth.

elemental ::: 1. Starkly simple, primitive, or basic. 2. Motivated by or symbolic of primitive and powerful natural forces or passions.

elfin ::: suggestive of an elf in strangeness and otherworldliness; in reference to legendary beings with magical powers, usually characterized as small, manlike, and mischievous.

elysian ::: of the nature of, or resembling, what is in Elysium the dwelling place of the blessed after death, a state or place of ideal happiness, perfect bliss.

empire ::: 1. Imperial or imperialistic sovereignty, domination, or control. 2. A group of nations or peoples ruled over by an emperor, empress, or other powerful sovereign or government.

empowered ::: 1. To invest with power, especially legal power or official authority. 2. To equip or supply with an ability; enable; make powerful.

"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*

enemy ::: n. 1. A hostile person, power, force or nation. 2. One who feels hatred toward, intends injury to, or opposes the interests of another; a foe. enemy"s *adj. *3. Of, relating to, or being a hostile power or force.

engulfed ::: swallowed up or overwhelmed by or as if by overflowing and enclosing. engulfing.

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

ensnare ::: 1. To catch or trap in a snare. 2. To trap or gain power over someone by dishonest or underhand means.

ensouled ::: endowed or invested with a soul.

entrance ::: 1. A means or point by which to enter. 2. The power, liberty, or right of entering; admission. entrances.

equal ::: adj. 1. As great as; the same as (often followed by to or with). 2. Having the same quantity, value, or measure as another. 3. Evenly proportioned or balanced. 4. Tranquil; equable; undisturbed. 5. Impartial; just; equitable. n. 6. One who is equal to another in any specified quality. v. **7. To become equal or level with. equalled.**

"Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, — though undoubtedly a settled equality immensely extends, even illimitably, a man"s power of endurance and forbearance. Letters on Yoga

:::   Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, 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, — anger and sensitiveness and pride as well as desire and the rest, — not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” *Letters on Yoga

equate ::: 1. To consider, treat, or depict as equal or equivalent. 2. To state the equality of or between (things). equates, equating.

equipoise ::: equality in distribution, as of weight, relationship, or emotional forces; equilibrium.

::: "Erinyes, in Greek mythology, the goddesses of vengeance, usually represented as three winged maidens, with snakes in their hair. They pursued criminals, drove them mad, and tormented them in Hades. They were spirits of punishment, avenging wrongs done especially to kindred. In Roman literature they were called Furies.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works*

estuaries ::: arms or inlets of the sea at the lower end of a river.

ether ::: 1. The regions of space beyond the earth"s atmosphere; the heavens. 2. The element believed in ancient and medieval civilizations to fill all space above the sphere of the moon and to compose the stars and planets. 3. A hypothetical medium formerly believed to permeate all space, and through which light and other electromagnetic radiation were thought to move. ether"s.

eudaemonised ::: made happy. In ethics, the view that the ultimate justification of virtuous activity is happiness. Virtuous activity may be conceived as a means to happiness, or well-being, or as partly constitutive of it.

"Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine ::: "Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga

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

faerylike; of the nature of a faery (one of a class of supernatural beings, generally conceived as having a diminutive human form and possessing magical powers with which they intervene in human affairs); magical. faeries", faery-small.

:::   "Faith is the soul"s witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving.” *Letters on Yoga

farewell

:::   "Fate is God"s foreknowledge outside Space & Time of all that in Space & Time shall yet happen; what He has foreseen, Power & Necessity work out by the conflict of forces.” *Essays Divine and Human

fatigue ::: weariness from exertion.

fear ::: n. 1. A distressing emotion aroused by impending danger, evil, pain, etc., whether the threat is real or imagined; the feeling or condition of being afraid. v. 2. To regard with fear; be afraid of. 3. To have reverential awe of.** fear"s, fears, feared, fearing, fear-filled.

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

fight ::: n. 1. Fig. A confrontation between opposing groups in which each attempts to harm or gain power over the other, as with bodily force or weapons. fights. v. 2. To contend with physically or in battle; attempt to defend oneself against or to subdue, defeat, or destroy an adversary. fighting, fought.

  "Find the Guide secret within you or housed in an earthly body, hearken to his voice and follow always the way that he points. At the end is the Light that fails not, the Truth that deceives not, the Power that neither strays nor stumbles, the wide freedom, the ineffable Beatitude.” Essays Divine and Human

"First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine

fitting ::: 1. Appropriate or proper; suitable. 2. Used with prefixed adverbs to denote an appropriate or inappropriate fit. 3. Of a manufactured article: Of the right measure or size; made to fit, accurate in fit, well or close-fitting. close-fitting, ill-fitting.

flowered ::: flower 1. Blossomed or bloomed. Also fig. 2. Decorated with flowers. 3. Came into full development; matured; blossomed.

flower-symbol ::: Sri Aurobindo: "Flowers are the moment"s representations of things that are in themselves eternal.” On Himself

flow ::: n. 1. To move or progress freely as if in a stream. 2. Fig. Something that resembles a flowing stream in moving continuously. v. 3. To circulate. 4. To move or progress freely as if in a stream. 5. To stream or well forth. 6. To proceed or be produced continuously and effortlessly from or out of a source. flows, flowed.

follow ::: 1. To come or go after; proceed behind. 2. Lit. and fig. To move along the course of; take a path. 3. Fig. To come after in order, time, or position. 4. To occur or be evident as a consequence; result. 5. Fig. To accompany; attend. 6. To take (a person) as a guide, leader, or master; to accept the authority or example of, obey the dictates or guidance of; to adhere to, espouse the opinions, side, or cause of. 7. Fig. To go after in or as if in pursuit. 8. To accept and follow the leadership or command or guidance of. 9. To watch or trace the movements, progress, or course of. follows, followed, following. ::: following out. Proceeding; following; pursuing something to an end or conclusion.

follower ::: 1. Someone who travels behind or pursues another. 2. One who subscribes to the teachings or methods of another; an adherent. followers.

footmark ::: a mark or trace of mud, wetness, etc., left by a person"s foot on a surface.

force, divine ::: Sri Aurobindo: "The Divine Force can act on any plane — it is not limited to the supramental Force. The supramental is only one aspect of the power of the Divine.” *Letters on Yoga

"Force is the essential Shakti; Energy is the working drive of the Force, its active dynamism; Power is the capacity born of the Force; . . . .” Letters on Yoga

force ::: n. 1. Strength; energy; power; intensity. 2. Fig. An agency, influence, or source of power likened to a physical force. Force, force"s, forces, Force-compelled, Conscious-Force, earth-force, God-Force, lion-forces, Mother-Force, Nature-force, Nature-Force, serpent-force, soul-force, Soul-Forces, world-force, World-Force, world-forces. *v. 3. To compel or cause (a person, group, etc.) to do something through effort, superior strength, etc.; coerce. 4. To propel or drive despite resistance. 5. To break open (a gate, door, etc.) *forces, forced, forcing.

force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga

foreshadowed ::: shown or indicated beforehand; prefigured. foreshadowing.

"For existence itself is and must always be the stuff of its own becoming; it must be shaped into the substance with which Force has to deal. Force again must be the power which works out that substance and works with it to whatever ends; Force is that which we ordinarily call Nature.” The Synthesis of Yoga

"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 Life is Force and Force is Power and Power is Will and Will is the working of the Master-Consciousness.” The Life Divine

formidable ::: 1. Arousing fear, dread, or alarm. 2. Of discouraging or awesome strength, size, difficulty, etc.; intimidating. 3. Arousing feelings of awe or admiration because of grandeur, strength, etc. 4. Of great strength; forceful; powerful.

"For the essence of consciousness is the power to be aware of itself and its objects, . . . .” The Life Divine

  "For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart"s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world.” *The Synthesis of Yoga

"For we have seen that universal force and universal consciousness are one, — cosmic force is the operation of cosmic consciousness.” The Life Divine*

frankincense ::: an aromatic gum resin obtained from African and Asian trees of the genus Boswellia and used chiefly as incense and in perfumes.

gabled ::: built with a gable (The generally triangular section of wall at the end of a pitched roof, occupying the space between the two slopes of the roof.).

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

garland ::: a wreath or festoon, especially one of plaited flowers or leaves, worn on the body or draped as a decoration.

gauze ::: 1. A thin, transparent fabric with a loose open weave, used for curtains and clothing. *Also fig.*

genii ::: 1. A rendering of Arab., jinn, the collective name of a class of spirits (some good, some evil) supposed to interfere powerfully in human affairs. 2. Spirits, often appearing in human form, that when summoned carry out the wishes of the summoner.

gird ::: 1. To encircle; surround. 2. To provide, equip, or invest, as with power or strength. girt.

glory ::: n. 1. Majestic and radiant beauty and splendour; resplendence. 2. Great honour, praise, or distinction accorded by common consent; renown. 3. A state of extreme happiness or exaltation. 4. A state of absolute happiness; gratification. Glory, glory"s, glories, self-glory. v. 5. Rejoice proudly (usually followed by in). glories, gloried, glorying.

glow ::: n. 1. A light emitted by or as if by a substance heated to luminosity; incandescence. 2. Brilliance or warmth of colour. 3. Intensity of emotion; ardour. joy-glow, petal-glow. v. 4. To shine intensely, as if from great heat. 5. To show a strong bright colour. glows, glowed, glowing.

gnawed ::: troubled or tormented by constant annoyance, worry, etc.

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

godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita

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

god ::: Sri Aurobindo: ". . . the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, — all this is what we mean by God, . . . .” *The Life Divine

gossamer ::: of or like gossamer (a fine filmy substance, consisting of cobwebs, spun by small spiders, which is seen floating in the air in calm weather, esp. in autumn); thin and light.

grace ::: n. **1. Elegance or beauty of form, manner, motion, or action. 2. Favour or goodwill. 3. A manifestation of favour, especially by a superior. 4. Theol. a. The freely given, unmerited favour and love of God. b. The influence or spirit of God operating in humans to regenerate or strengthen them. c. A virtue or excellence of divine origin. d. The condition of being in God"s favour or one of the elect. 5. Divine love and protection bestowed freely on people. v. 6. To lend or add grace to; adorn. graced, graceful, graceless.**

grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is superior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga

graph ::: a diagram that exhibits a relationship, often functional, between two sets of numbers as a set of points having coordinates determined by the relationship. graphs.

grasp ::: v. 1. To seize and hold firmly; lit. and fig. 2. To take hold of intellectually; comprehend. grasps, grasped, grasping.* n. 3. A hold or grip. 4. Fig. Total rule, possession or control. 5. Capacity or power to understand or comprehend. 6. One"s power of seizing and holding; reach. 7. The act of grasping or gripping, as with the hands or arms. 8. One"s arms or hands, in embracing or gripping. ::: to grasp at: To try to seize someone or something. Also fig.*

grave ::: 1. Serious or solemn. 2. Weighty, momentous or important. grave-eyed.

gravitation ::: the force of attraction between all masses in the universe; especially the attraction of the earth"s mass for bodies near its surface.

greed ::: an excessive desire to acquire or possess more than what one needs or deserves, especially with respect to material wealth.

grey ::: 1. A neutral tone, intermediate between black and white, that has no hue and reflects and transmits only a little light. 2.* Fig. Dismal or dark, esp. from lack of light; gloomy. 3. Dull, dreary or monotonous. 4. Used often in reference to twilight or a gloomy or an overcast day. greyer, grey-eyed, grey-hued, silver-grey. n. *greyness.

groaned ::: made a deep grating or creaking sound due to a sudden or continued overburdening, as with a great weight.

gruesome ::: inspiring fear, awe, or causing great horror; fearful, grisly; horribly repugnant.

guest ::: Sri Aurobindo: " When the Rishis speak of Indra or Agni or Soma in men, they are speaking of the god in his cosmic presence, power or function. This is evident from the very language when they speak of Agni as the immortal in mortals, the immortal Light in men, the inner Warrior, the Guest in human beings.” *Letters on Yoga

habitation ::: a place of abode; a residence ; dwelling-place.

half-way ::: adv. 1. At or to half the distance; at or to the middle. adj. **2.** Midway between two points or conditions.

hallowed ::: regarded as holy; venerated; sacred.

hang ::: 1. To fasten or attach (pictures, etc.) to a wall. 2. To suspend (something) around or in front of anything. 3.* Fig. To remain unresolved or uncertain. 4. To make (an idea, form, etc.) dependent on the situation, structure, concept, or the like, usually derived from another source. 5. To fasten or be fastened from above, esp. by a cord, chain, etc.; suspend. 6. To be suspended or poised; hover. 7. To bend forward or downward; to lean over. *hangs, hung, hanging, flower-hung, shadow-hung. ::: hung on: Remained clinging, usually implying expectation or unwillingness to sever one"s connection.

:::   "Hatred is a sword of power, but its edge is always double.” Essays Divine and Human

heal ::: 1. To restore to health or soundness; cure. 2.* Fig. To restore (a person) to spiritual wholeness. 3. To become whole and sound; return to health. 4. To bring to an end or conclusion, as conflicts between people or groups, usually with a strong implication of restoring former amity; settle; reconcile. *heals, healed, healing.

heave ::: n. 1. The act of lifting something with great effort. heavings. v. 2. To rise up or swell, as if pushed up; bulge. 3. An upward movement (especially a rhythmical rising and falling). heaves, heaved.

"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

**"I certainly won"t have ‘attracted" [in place of ‘allured"] — there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure", ‘joy", ‘bliss", ‘rapture", ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri*

"If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga*

"If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine

"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*.

"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*

*"In a certain sense all genius comes from Overhead; for genius is the entry or inrush of a greater consciousness into the mind or a possession of the mind by a greater power.”

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

"In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover.” The Synthesis of Yoga

" . . . insincerity is always an open door for the adversary. That means there is some secret sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9.

"It is because of our experience won at a tremendous price that we can urge upon you and others, ``Take the psychic attitude; follow the straight sunlit path, with the Divine openly or secretly upbearing you — if secretly, he will yet show himself in good time, — do not insist on the hard, hampered, roundabout and difficult journey."" Letters on Yoga

  ". . . it is the seat of two powers, in front the higher vital or emotional being, behind and concealed the soul or psychic being.” *Letters on Yoga

"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

"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine

"Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control, and the limited erring mind is not and cannot be the free and ever-luminous spirit.” The Synthesis of Yoga

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

". . . One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself

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

"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 ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine

"Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and it will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking.” The Synthesis of Yoga

proceeded, travelled, went on one"s way.

*See also *high-browed.

::: **"See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy.” Essays Divine and Human

"Spirituality respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of one"s own nature, dharma.” The Human Cycle

Sri Aurobindo: "A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation.” *The Life Divine

*Sri Aurobindo: "Action is the first power of life. Nature begins with force and its works which, once conscious in man, become will and its achievements; therefore it is that by turning his action Godwards the life of man best and most surely begins to become divine.” The Synthesis of Yoga

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: "Beauty is the special divine Manifestation in the physical as Truth is in the Mind, Love in the heart, Power in the vital.” *The Future Poetry

Sri Aurobindo: "Brahma is the Power of the Divine that stands behind formation and the creation.” Letters on Yoga

Sri Aurobindo: "But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine

Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga

Sri Aurobindo: "We have distinguished a fourfold principle of divine Being creative of the universe, — Existence, Conscious-Force, Bliss and Supermind.” *The Life Divine

Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine

*Sri Aurobindo: ". . . desires come from outside, enter the subconscious vital and rise to the surface. It is only when they rise to the surface and the mind becomes aware of them, that we become conscious of the desire. It seems to us to be our own because we feel it thus rising from the vital into the mind and do not know that it came from outside.” Letters on Yoga

Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga

Sri Aurobindo: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga

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: "Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynch-pin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.” The Upanishads

*Sri Aurobindo: "Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: . . . .” Letters on Yoga

*Sri Aurobindo: ". . . every weakness and failure is a first sounding of gulfs of power and potentiality. . . .” The Life Divine

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

*Sri Aurobindo: "Force is nothing but the power of being in motion.” Hymns to the Mystic Fire

Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga

Sri Aurobindo: "Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.” The Upanishads (footnote)

*Sri Aurobindo: "If thou think defeat is the end of thee, then go not forth to fight, even though thou be the stronger. For Fate is not purchased by any man nor is Power bound over to her possessors. But defeat is not the end, it is only a gate or a beginning.” Essays Human and Divine*

Sri Aurobindo: "In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge ::: from the narrow path and was taken up by the elephant"s trunk and removed out of the way; ‘You are no doubt the Brahman," said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?"” *The Life Divine

*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine

*Sri Aurobindo: "In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.” The Life Divine

*Sri Aurobindo: "It [falsehood] is created by an Asuric (hostile) power which intervenes in this creation and is not only separated from the Truth and therefore limited in knowledge and open to error, but in revolt against the Truth or in the habit of seizing the Truth only to pervert it. This Power, the dark Asuric Shakti or Rakshasic Maya, puts forward its own perverted consciousness as true knowledge and its wilful distortions or reversals of the Truth as the verity of things. It is the powers and personalities of this perverted and perverting consciousness that we call hostile beings, hostile forces. Whenever these perversions created by them out of the stuff of the Ignorance are put forward as the Truth of things, that is the Falsehood, in the yogic sense, . . . .” Letters on Yoga

"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: "It is an achievement to have got rid so rapidly and decisively of the shimmering mists and fogs which modern intellectualism takes for Light of Truth. The modern mind has so long and persistently wandered – and we with it – in the Valley of the False Glimmer that it is not easy for anyone to disperse its mists with the sunlight of clear vision.” Letters on Yoga

*Sri Aurobindo: "It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, — it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

Sri Aurobindo: "Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense.” *Essays on the Gita

Sri Aurobindo: "Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.” *Essays Divine and Human

Sri Aurobindo: ” See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human*

::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga

Sri Aurobindo: "The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom.” Essays Divine and Human*

Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga

*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 Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal Self and Spirit.” *The Life Divine

Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine

Sri Aurobindo: "The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” *The Life Divine

*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga

Sri Aurobindo: "There is no difference between the terms ‘universal" and ‘cosmic" except that ‘universal" can be used in a freer way than ‘cosmic". Universal may mean ‘of the universe", cosmic in that general sense. But it may also mean ‘common to all", e.g., ‘This is a universal weakness" — but you cannot say ‘This is a cosmic weakness".” Letters on Yoga

Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine

Sri Aurobindo: "The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

Sri Aurobindo: "The Truth-being is the Hara-Gauri (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female) of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme.” The Synthesis of Yoga

Sri Aurobindo: "This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.” Letters on Yoga

Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.

*Sri Aurobindo: ". . . we live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are . . .” The Synthesis of Yoga*

*Sri Aurobindo: "When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga

"Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.” The Life Divine

Strength is all right for the strong — but aspiration and the Grace answering to it are not altogether myths; they are great realities of the spiritual life.” Letters on Yoga*

"That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga.” Letters on Yoga

"The Absolute neither creates nor is created, — in the current sense of making or being made; we can speak of creation only in the sense of the Being becoming in form and movement what it already is in substance and status.” *The Life Divine

"The Adversary will disappear only when he is no longer necessary in the world. And we know very well that he is necessary, as the touch-stone for gold: to know if it is pure. But if one is really sincere, the Adversary can"t even approach him any longer; and he doesn"t try it, because that would be courting his own destruction.” Questions and Answers 1955, MCW Vol. 7.

"The call of God is imperative and cannot be weighed against any other considerations.” Essays on the Gita*

"The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.” The Synthesis of Yoga

". . . the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence.” The Life Divine

"The Cosmic Will is not, to our ordinary consciousness, something that acts as an independent power doing whatever it chooses; it works through all these beings, through the forces at play in the world and the law of these forces and their results — it is only when we open ourselves and get out of the ordinary consciousness that we can feel it intervening as an independent power and overriding the ordinary play of the forces." Letters on Yoga

"The Divine Force can act on any plane — it is not limited to the supramental Force. The supramental is only one aspect of the power of the Divine.” Letters on Yoga

"The Divine Force concealed in the subconscient is that which has originated and built up the worlds. At the other end in the superconscient it reveals itself as the Divine Being, Lord and Knower who has manifested Himself out of the Brahman.” The Upanishads ::: See also divine Force for additional definitions.

"The Divine Grace is there ready to act at every moment, but it manifests as one grows out of the Law of Ignorance into the Law of Light, and it is meant, not as an arbitrary caprice, however miraculous often its intervention, but as a help in that growth and a Light that leads and eventually delivers.” Letters on Yoga

"The Divine is that from which all comes, in which all lives, and to return to the truth of the Divine now clouded over by Ignorance is the soul"s aim in life. In its supreme Truth, the Divine is absolute and infinite peace, consciousness, existence, power and Ananda.” Letters on Yoga

"The Divine is transcendent Being and Spirit, all bliss and light and divine knowledge and power, and towards that highest divine existence and its Light we have to rise and bring down the reality of it more and more into our consciousness and life.” Letters on Yoga ::: *Divine"s.

"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 elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*

"The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human

"The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, bâlavat, who cannot err or fall because all he is and does is full of the Perfect, the All-blissful, the All-loving, the All-beautiful. The kingdom which he enjoys, râjyam samrddham, is a sweet and happy dominion of which it may be said, in the pregnant phrase of the Greek thinker, ``The kingdom is of the child."" Essays on the Gita

"The general power of Delight is love and the special mould which the joy of love takes is the vision of beauty.” *The Synthesis of Yoga

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

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

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

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

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

"The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga*

"The Infinite creates and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine*

"The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man growing towards the Godhead, the Godhead manifest in the human soul and to the inner human vision, is our liberation from limited ego and our elevation to the higher nature of a divine humanity.” Essays on the Gita ::: *Divinity"s.

The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” Some Answers from the Mother, MCW *Vol. 16.

*The Mother: "To conquer the Adversary is not a small thing. One must have a greater power than his to vanquish him. But one can liberate oneself totally from his influence. And from the minute one is completely free from his influence, one"s self-giving can be total. And with the self-giving comes joy, long before the Adversary is truly vanquished and disappears.”

:::   The Mother: "With the Divine"s Love is the power of Transformation. It has this power because it is for the sake of Transformation that it has given itself to the world and manifested everywhere. Not only into man but into all the atoms of Matter it has infused itself in order to bring the world back to the original Truth. The moment you open to it, you also receive its power of Transformation.” Words of the Mother, MCW Vol. 15.

:::   "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 one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother

the power or faculty of hearing or listening.

"There are lesser & larger eternities, for eternity is a term of the soul & can exist in Time as well as exceeding it.” Essays Divine and Human*

"There is a sunlit path as well as a gloomy one and it is the better of the two — a path in which one goes forward in absolute reliance on the Mother, fearing nothing, sorrowing over nothing. Aspiration is needed but there can be a sunlit aspiration full of light and faith and confidence and joy. If difficulty comes, even that can be faced with a smile.” 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

  These notes were written apropos of Bergson"s ‘philosophy of change", ‘you" would refer to a proponent of this philosophy.

"The spiritual change is the established descent of the peace, light, knowledge, power, bliss from above, the awareness of the Self and the Divine and of a higher cosmic consciousness and the change of the whole consciousness to that.” Letters on Yoga

"The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy.” Letters on Yoga*

"The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one"s spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as all in the day's work''. If he gets a bad beating, he is capable of saying,Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I suppose, was the only means of putting me right."" Letters on Yoga

:::   "The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” *The Life Divine

"This Godhead is one in all things that are, the self who lives in all and the self in whom all live and move; therefore man has to discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, âtmaupamyena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhût sarvâni bhûtâni; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vâsudevah sarvam iti.” Essays on the Gita ::: *godhead, godheads, godhead"s.

::: **"This sraddhâ — the English word faith is inadequate to express it — is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding.” The Synthesis of Yoga

"To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God.” The Human Cycle

"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

:::   "Two are joined together, powers of Truth, powers of Maya, — they have built the Child and given him birth and they nourish his growth.” The Life Divine

"Usha is the divine illumination and Dakshina is the discerning knowledge that comes with the dawn and enables the Power in the mind, Indra, to know aright and separate the light from the darkness, the truth from the falsehood, the straight from the crooked, vrinîta vijânan.” The Secret of the Veda*

". . . 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 we call Chance is a play of the possibilities of the Infinite; . . . .” Essays Divine and Human*

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

:::   "Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy.” *The Synthesis of Yoga

  " Yes. A third eye does open there [in the centre of the forehead] — it represents the occult vision and the occult power which goes with that vision — it is connected with the ajnacakra.” Letters on Yoga

"Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine*



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   1 Lawrence Durrell
   1 Lao Tzu
   1 Lao-Tsu-Te
   1 Lao-Tse
   1 Krishna-Dwaipayana Vyasa
   1 Krishna
   1 Kofi Annan
   1 Kodo Sawaki
   1 Khalil Gibran.
   1 Kevin Systrom
   1 ken-wilber
   1 Kahlil Gibran
   1 J.R.R. Tolkien
   1 J R R Tolkien
   1 Joyce Meyer
   1 Josephine Baker
   1 Jon J. Muth
   1 Jonathan Nolan & Lisa Joy
   1 Joko Beck
   1 John Wayne
   1 John Trudell
   1 John of the Cross
   1 John Muir
   1 John Maxwell
   1 John Lubbock
   1 John III. 13
   1 John Henry Newman
   1 John Harrigan
   1 Johannes Kepler
   1 Joan Rivers
   1 Jimi Hendrix
   1 Jesse Owens
   1 Jerome
   1 Jeffrey J Kripal
   1 Jeff Foster
   1 Jean-Paul Sartre
   1 Jean Baudrillard
   1 James V. Schall
   1 James V. 11
   1 James K Bowers
   1 James George Frazer
   1 James Cromwell
   1 James Clerk Maxwell
   1 James Clear
   1 Jack Kornfield
   1 Izumi Shikibu
   1 it is astonishing.
   1 Israel Regardie
   1 Ishikawa Takuboku
   1 Isavasya Upanishad
   1 Isaac Newton
   1 Iroquois saying
   1 Iio Sogi 1421-1502
   1 II Coriothians IV. 16
   1 II Corinthains XIII. 8
   1 id. VI. I.XI
   1 Ibn Arabi
   1 Hyman G Rickover
   1 Horace Mann
   1 Hokusai
   1 H.G. Wells
   1 H. G. Wells
   1 H G Wells
   1 Heraclitus
   1 Henry Ward Beecher
   1 Henry Wadsworth Longfellow
   1 Henry Suso
   1 Henri Poincare
   1 Helen Keller
   1 Hayao Miyazaki
   1 Harriet Beecher Stowe
   1 Hans Christian Andersen
   1 Hafiz
   1 Hafez
   1 Hadith
   1 Guru Nanak
   1 Guerric of Igny
   1 Gottfried Wilhelm Leibniz
   1 Goerge Orwell
   1 Godard
   1 Giorgio de Chirico
   1 GG
   1 Germany Kent
   1 Gerald G. Jampolsky
   1 Georg Wilhelm Friedrich Hegel
   1 George Gurdjieff
   1 Gene Roddenberry
   1 Gary Gygax
   1 Galatians VI. 9
   1 Gabor Mate
   1 Gabby Bernstein
   1 Fyodor Dostoevsky
   1 F. Scott Fitzgerald
   1 Friedrich Von Hugel
   1 Frederick Lenz
   1 François de La Rochefoucauld
   1 Fo-shu-hing-tsau-king
   1 For source see: https://bit.ly/3cPHvYO
   1 Firdausi
   1 Farley Mowat
   1 Ezra Pound
   1 Evagrius of Pontus
   1 Ernst Jünger
   1 Ernest Cline
   1 Erik Erikson
   1 Eric Hoffer
   1 Erasmus
   1 E O Wilson
   1 Emily Dickinson
   1 Elon Musk
   1 Eliphas Levi
   1 Egyptian Texts
   1 Edwin Markham
   1 Edward Vernon Rickenbacker
   1 Edward M Forster
   1 Edgar Cayce
   1 Edgar Allan Poe
   1 Ecolesiasticus VI. 19
   1 Dr. Seuss [Theodor Seuss Geisel]
   1 Dr. Seuss
   1 Dogen Zenji
   1 Dion Fortune
   1 Dian Fossey
   1 Diane Von Furstenberg
   1 Diadochus of Photice
   1 Den Sutejo 1633-1698
   1 Denis Diderot
   1 David Deida
   1 Dante
   1 Danny Kaye
   1 Daniel Goleman
   1 Dalai Lama
   1 Cullen Hightower
   1 C. S. Lewis
   1 —Cree Proverb
   1 Connie Stevens
   1 Claudio Naranjo
   1 Claude Debussy
   1 Cinderella
   1 Chyo-ni 1703-1775
   1 Chiyo-ni
   1 Chinese Texts
   1 Chhandogya Uppanishad
   1 Charlotte Brontë
   1 Charles Fort
   1 Chang Yung
   1 Chamtrul Rinpoche
   1 Catinat
   1 Cassandra Clare
   1 Candace Cameron Bure
   1 Bukowski
   1 bukhari
   1 Bruce Feirstein
   1 Brian Tracy
   1 Bram Stoker
   1 Book of Wisdom
   1 Book of Golden Precepts
   1 Bob Ross
   1 Bob Marley
   1 Blaise Pascal
   1 Bhagavad Gita XI. 38
   1 Benjamin Disraeli
   1 Belva Davis
   1 B D Schiers
   1 Basil of Caesarea
   1 Basho
   1 Baruch Spinoza
   1 Barry Diller
   1 Bahauddin
   1 Audre Lorde
   1 Attributed to Lao Tzu
   1 Ashley Montagu
   1 Arthur Schopenhauer
   1 Arthur Koestler
   1 Arnobius of Sicca
   1 Aristotle
   1 Archilochus
   1 Archibald Thomas Robertson
   1 Arabian Nights
   1 Antonie the Healer
   1 Antoine the Healer
   1 Anthony J. D'Angelo
   1 Anon. From Exodus 2:22
   1 Angelus Silesius
   1 Andrew Kanegi
   1 Anandamayi Ma
   1 Anaïs Nin
   1 Anais Nin
   1 Amos Tversky
   1 Amit Singhal
   1 Allen Klein
   1 Al-Jilani
   1 Alice Hoffman
   1 Alfred North Whitehead
   1 Alfred Adler
   1 Alexander von Humboldt
   1 Alexander Graham Bell
   1 Alejandro Jodorowsky
   1 Aldous Huxley
   1 Albert Camus
   1 Alan Wilson
   1 Alan Perlis
   1 Alan Cohen
   1 Alain de Botton
   1 Ajahn Chah
   1 Walt Whitman
   1 Plotinus
   1 Maimonides
   1 Kabir
   1 Ibn Arabi
   1 Chuang Tzu
   1 Bodhidharma
   1 Abraham Joshua Heschel
   1 Abraham-ibn-Ezra
   1 A. A. Milne
   1 2 Corinthians 4:8

NEW FULL DB (2.4M)

   29 Anonymous
   17 John C Maxwell
   15 Stephen King
   15 Rick Riordan
   15 Malcolm Gladwell
   14 Bernard Cornwell
   13 H G Wells
   12 William Shakespeare
   12 Kanye West
   12 J K Rowling
   10 Tara Westover
   10 Scott Westerfeld
   9 Jewel
   9 Aristotle
   8 Toba Beta
   8 Sarina Bowen
   8 Lewis Carroll
   8 Anton Wildgans
   7 Wendy Mass
   7 Cassandra Clare

1:We are our choices. ~ Jean-Paul Sartre,
2:to which we are connected. ~ 17th Karmapa,
3:In Zen we have no gurus." ~ Frederick Lenz,
4:We murder to dissect. ~ William Wordsworth,
5:We are, because God is. ~ Emanuel Swedenborg,
6:We read to know we are not alone. ~ C S Lewis,
7:We must triumph! ~ Saint Padre Pio of Pietrelcina,
8:How do we sell the air? ~ John Trudell, Crazy Horse,
9:In solitude, where we are least alone.
   ~ Lord Byron,
10:Time is the fire in which we burn." ~ Gene Roddenberry,
11:Suffering is when we resist the moment." ~ Kamal Ravikant,
12:Still though, we should dance. ~ Hafiz,
13:Unless we remember we cannot understand. ~ Edward M Forster,
14:To enjoy life we must touch much of it lightly.
   ~ Voltaire,
15:We love the things we love for what they are. ~ Robert Frost,
16:Because we say one thing and do another. ~ 2nd century sermon,
17:We are all students and should be forever
   ~ Israel Regardie,
18:We may define therapy as a search for value. ~ Abraham Maslow,
19:We teach ourselves; Zen merely points the way." ~ D.T. Suzuki,
20:Luminous beings are we... not this crude matter. ~ Master Yoda,
21:What shall we think of a well-adjusted slave? ~ Abraham Maslow,
22:A loss, of which we are ignorant, is no loss. ~ Publilius Syrus,
23:Any place we can breathe, we can do Ninjutsu. ~ Masaaki Hatsumi,
24:If we have a good comrade, half the battle is won. ~ Henry Suso,
25:Our problem with desire is that we want too little. ~ C S Lewis,
26:Whatever else we might think of this world ~ it is astonishing.,
27:The one duty we owe to history is to rewrite it.
   ~ Oscar Wilde,
28:We being speechless, Love spoke loud and plain. ~ Arabian Nights,
29:We joke and laugh otherwise we would start screaming. ~ Bukowski,
30:In each of us there is another whom we do not know.
   ~ Carl Jung,
31:The more we love our friends, the less we flatter them." ~ Moliere,
32:The more we value things, the less we value ourselves." ~ Bruce Lee,
33:We are always entering Paradise but only for a moment. ~ W.H. Auden,
34:We don't see things as they are, we see them as we are. ~ Anais Nin,
35:We have art in order not to die of the truth. ~ Friedrich Nietzsche,
36:During the night we must wait for the light. ~ Saint Francis de Sales,
37:Magic is just science that we don't understand yet. ~ Arthur C Clarke,
38:We're all kind of weird and twisted and drowning.
   ~ Haruki Murakami,
39:What we are looking for is what is looking. ~ Saint Francis of Assisi,
40:What we give to the poor, we lend to God. ~ Homer,
41:When we do not expect anything we can be ourselves." ~ Shunryu Suzuki,
42:Let us be silent, -- so we may hear the whisper of the gods. ~ Emerson,
43:Tomorrow hopes we have learned something from yesterday." ~ John Wayne,
44:Not knowing how near the truth is, we seek it far away." ~ Hakuin Ekaku,
45:Sometimes things become possible if we want them bad enough. ~ T S Eliot,
46:This we were meant for. Lighthearted exhilarated appearance. ~ R.M.Rilke,
47:We know what we are, but know not what we may be." ~ William Shakespeare,
48:Unless we agree to suffer we cannot be free from suffering." ~ D.T. Suzuki,
49:We cannot become what we need by remaining what we are." ~ John C. Maxwell,
50:What do you say we lighten things up and talk about abortion? ~ Bill Hicks,
51:The memories we make with our family is everything." ~ Candace Cameron Bure,
52:We are here to awaken from our illusion of separateness." ~ Thich Nhat Hanh,
53:We must always be disturbed by the truth. ~ Dogen Zenji,
54:We write to taste life twice, in the moment and in retrospect. ~ Anaïs Nin,
55:Let us go singing as far as we go: the road will be less tedious.
   ~ Virgil,
56:When we are born we cry and weep, when we die we should smile. ~ Jean Gebser,
57:It is in changing that we find purpose. ~ Heraclitus,
58:We all exist in our own personal reality of craziness. ~ Alejandro Jodorowsky,
59:We just let it happen… and that's the beauty of this technique." ~ Bob Ross,
60:There are far, far better things ahead than any we leave behind." ~ C.S. Lewis,
61:We are never so defenseless against suffering as when we love. ~ Sigmund Freud,
62:We sit together, the mountain and me, until only the mountain remains. ~ Li Po,
63:what we have been, or now are, we shall not be tomorrow" ~ Ovid, Metamorphoses,
64:It is through victories in small things that we win great battles. ~ Philokalia,
65:Once we know our weaknesses they cease to do us any harm. ~ Georg C Lichtenberg,
66:The moment we want to be something, we are no longer free. ~ Jiddu Krishnamurti,
67:The more we study, the more we discover our ignorance.
   ~ Percy Bysshe Shelley,
68:Not until we are lost do we begin to understand ourselves. ~ Henry David Thoreau,
69:Rivers know this: there is no hurry. We shall get there some day." ~ A. A. Milne,
70:We have all the answers. It is the questions we do not know. ~ Fyodor Dostoevsky,
71:We were together. I forget the rest.
   ~ Walt Whitman,
72:A true friend is somebody who can make us do what we can.
   ~ Ralph Waldo Emerson,
73:In time of difficulties, we must not lose sight of our achievements. ~ Mao Zedong,
74:To the living we owe respect, but to the dead we owe only the truth.
   ~ Voltaire,
75:We are healed of a suffering only by experiencing it to the full. ~ Marcel Proust,
76:Wisdom is oftentimes nearer when we stoop than when we soar. ~ William Wordsworth,
77:Every morning we are born again. What we do today is what matters most.
   ~ Buddha,
78:We are all in the gutter, but some of us are looking at the stars.
   ~ Oscar Wilde,
79:We are caught half asleep by every appearance. ~ Epictetus,
80:When we are asleep in this world, we are awake in another.
   ~ Salvador Dali, [T5],
81:Before we blame we should first see whether we cannot excuse. ~ Georg C Lichtenberg,
82:Before we love with our heart, we already love with our imagination. ~ Louise Colet,
83:The golden rule is, to help those we love to escape from us." ~ Friedrich Von Hugel,
84:we will
always be
disturbed by the truth ~ Dogen Zenji,
85:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi
86:We're fools whether we dance or not, so we might as well dance.
   ~ Japanese Proverb,
87:Whenever you mow us down, we multiply; the blood of Christians is seed. ~ Tertullian,
88:Nothing ever goes away until it has taught us what we need to know." ~ Pema Chödrön,
89:To praise God in our lives means all we do must be for his glory. ~ Arnobius of Sicca,
90:We become what we love and who we love shapes what we become. ~ Saint Clare of Assisi,
91:For now we see through a glass, darkly... ~ Anonymous, The Bible, 1 Corinthians, 13:12,
92:Silence is the cross on which we must crucify our ego. ~ Saint Seraphim of Sarov, [T5],
93:until we put the seal on the foreheads of the servants of our God." ~ Revelation 7:2-3,
94:For small creatures such as we the vastness is bearable only through love. ~ Carl Sagan,
95:We acknowledge God only when we are conscious of His manifestation in us. ~ Leo Tolstoy,
96:We have more possibilities available in each moment than we realize." ~ Thich Nhat Hanh,
97:We meet no ordinary people in our lives.
   ~ C S Lewis, Inspirational Christian Library,
98:We who think we are about to die will laugh at anything. ~ Terry Pratchett, Night Watch,
99:What a man can be, he must be. This need we call self-actualization.
   ~ Abraham Maslow,
100:God is our name for the last generalization to which we can arrive. ~ Ralph Waldo Emerson,
101:It is easy to believe we are each waves, and forget we are also the ocean." ~ Jon J. Muth,
102:Love has no boundary, and will never cease to grow as we add light to light. ~ Philokalia,
103:Optimism is the madness of insisting that all is well when we are miserable.
   ~ Voltaire,
104:The higher we soar the smaller we appear to those who cannot fly.
   ~ Friedrich Nietzsche,
105:We circle in the night and we are devoured by fire. ~ Heraclitus,
106:We should be excited about the future and striving to go beyond the horizon." ~ Elon Musk,
107:And now we welcome the new year, full of things that have never been. ~ Rainer Maria Rilke,
108:God is at home. We are in the far country. ~ Meister Eckhart,
109:If we are to make reality endurable, we must all nourish a fantasy or two. ~ Marcel Proust,
110:In a very real sense we have two minds, one that thinks and one that feels ~ Daniel Goleman,
111:The winds of grace blow all the time. All we need to do is set our sails. ~ Sri Ramakrishna,
112:What do we live for, if it is not to make life less difficult to each other? ~ George Eliot,
113:We have committed the Golden Rule to memory; let us now commit it to life.
   ~ Edwin Markham,
114:Why read? Because we are given more than we are. ~ James V. Schall, Another Sort of Learning,
115:Making sure we know that autumn is here, a leaf from the empress tree. ~ Den Sutejo 1633-1698,
116:We toast the Lisp programmer who pens his thoughts within nests of parentheses. ~ Alan Perlis,
117:No permanence is ours. We are a wave that flows to fit whatever form it finds. ~ Hermann Hesse,
118:No permanence is ours; we are a wave that flows to fit whatever form it finds. ~ Hermann Hesse,
119:Regardless of what we do, our karma has no hold on us. ~ Bodhidharma,
120:We're in a world now where it's not enough to be smart. You have to be curious. ~ Barry Diller,
121:We see into the life of things. ~ Wordsworth, 'Lines Composed a Few Miles above Tintern Abbey',
122:As the ancient myth makers knew, we are children equally of the earth and the sky. ~ Carl Sagan,
123:For in our hope we are saved. ~ Saint Augustine of Hippo,
124:It is through science that we prove, but through intuition that we discover.
   ~ Henri Poincare,
125:Let this consciousness be in you which was in Christ Jesus that we all may be one. ~ Saint Paul,
126:Our glory lies where we cease to exist. ~ Sri Ramana Maharshi,
127:Perhaps the greatest risk any of us will ever take is to be seen as we really are. ~ Cinderella,
128:We ascend to the heights of contemplation by the steps of the active life. ~ Pope St. Gregory I,
129:We see only what we know. ~ Johann Wolfgang von Goethe,
130:And from his fullness we have all received, grace upon grace. ~ Anonymous, The Bible, John, 1:16,
131:The greatest glory we can give to God is to do his will in everything. ~ Saint Alphonsus Liguori,
132:We are what we pretend to be, so we must be careful about what we pretend to be. ~ Kurt Vonnegut,
133:What we have to learn to do we learn by doing. . .
   ~ Aristotle, Ethics,
134:When we can no longer change a situation, we are challenged to change ourselves. ~ Viktor Frankl,
135:At times the truth shines so brilliantly that we perceive it as clear as day." ~ Maimonides Guide,
136:Behold I show you a mystery. We shall not all sleep but shall be changed. ~ Paul I. Cor. Ch.15.51,
137:In looking out upon the world, we forget that the world is looking at itself. ~ Alan Wilson, [T5],
138:We are shaped and determined not only by today and yesterday, but tomorrow as well. ~ Jean Gebser,
139:We are tasting the taste of eternity this minute. ~ Jalaluddin Rumi,
140:We behold what we are, and we are what we behold.
   ~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita,
141:It is wonderful what tricks our dreams play us, and how conveniently we can imagine. ~ Bram Stoker,
142:Pain doesn't last. And when it's gone, we have something to show for it. Growth." ~ Kamal Ravikant,
143:The moral meaning gives us the rule of daily life. ~ The anagogy shows us where we end our strife.,
144:We all have the right to ask for Grace
   ~ Swami Vivekananda, [T6],
145:We have forgotten the age-old fact that God speaks chiefly through dreams and visions. ~ Carl Jung,
146:We must first live well if we are to philosophize well. ~ W Norris Clarke, The Universe as Journey,
147:We never find out the strength of the evil impulse inside us until we try to fight it. ~ C S Lewis,
148:We should consider every day lost on which we have not danced at least once. ~ Friedrich Nietzsche,
149:For the two of us, home isn't a place. It is a person. And we are finally home. ~ Stephanie Perkins,
150:Liberation is our very nature. We are that. ~ Sri Ramana Maharshi,
151:Only God can see what is in the bottom of our hearts; we are half-blind. ~ Saint Therese of Lisieux,
152:Patience is not simply the ability to wait - it's how we behave while we're waiting." ~ Joyce Meyer,
153:The secret we should never let the gamemasters know is that they don't need any rules. ~ Gary Gygax,
154:We are born from a quiet sleep and we die to a calm awakening. ~ Chuang Tzu,
155:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi,
156:We do not rise to the level of our expectations. We fall to the level of our training. ~ Archilochus,
157:We use what we are and have, to know; and what we know, to be and have still more. ~ Maurice Blondel,
158:If we did all the things we are capable of, we would literally astound ourselves." ~ Thomas A. Edison,
159:If we encounter a man of rare intellect, we should ask him what books he reads. ~ Ralph Waldo Emerson
160:No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.
   ~ Buddha,
161:So we beat on, boats against the current, borne back ceaselessly into the past. ~ F. Scott Fitzgerald,
162:We believe in one God, the Father Almighty, maker of all things visible and invisible. ~ Nicene Creed,
163:When the restrictions you have do not limit you, this is what we mean by practice.
   ~ Shunryu Suzuki,
164:And seeing ignorance is the curse of God, Knowledge the wing wherewith we fly to heaven. ~ Shakespeare,
165:I am not devaluing thoughts. Just do not mix up what we think with what actually is." ~ Taizan Maezumi,
166:Knowing is not enough; we must apply. Willing is not enough; we must do." ~ Johann Wolfgang von Goethe,
167:Lack of direction, not lack of time, is the problem. We all have twenty-four hour days.
   ~ Zig Ziglar,
168:We are each of us angels with only one wing, and we can only fly by embracing one another. ~ Lucretius,
169:We don't stop playing because we grow old; we grow old because we stop playing." ~ George Bernard Shaw,
170:We speak, but it is God who teaches. ~ Saint Augustine of Hippo,
171:When the mind is still, we can become an instrument of peace. ~ Eknath Easwaran, Strength in the Storm,
172:For you and I both have in our lives some people whom we find it pretty hard to love. ~ Mother Angelica,
173:Habits are like a cable. We weave a strand of it everyday and soon it cannot be broken.
   ~ Horace Mann,
174:Whatever sentence will bear to be read twice, we may be sure was thought twice.
   ~ Henry David Thoreau,
175:In the world we live in, one fool makes many fools, but one sage only a few sages. ~ Georg C Lichtenberg,
176:Not only is the Universe stranger than we think, it is stranger than we can think.
   ~ Werner Heisenberg,
177:Our greatest glory is not in never failing, but in rising up every time we fail.
   ~ Ralph Waldo Emerson,
178:The things that we love tell us what we are.
   ~ Saint Thomas Aquinas,
179:We use Jesus and not people, because only he will never be without us." ~ Saint Padre Pio of Pietrelcina,
180:Willing is not enough, we must do. ~ Johann Wolfgang von Goethe,
181:Behold, we count them happy who endure. ~ James V. 11, the Eternal Wisdom
182:It is the supermind we have to bring down, manifest, realise. ~ Sri Aurobindo,
183:The more often you mow us down, the more in number we grow; the blood of Christians is seed. ~ Tertullian,
184:We laugh at honor and are shocked to find traitors in our midst. ~ C S Lewis, The Abolition of Man (1943),
185:We should never use the truth to wound. ~ Saint Augustine of Hippo,
186:We should not moor a ship with one anchor, or our life with one hope. ~ Epictetus,
187:We speak to God when we pray; we listen to Him when we read the Scriptures. ~ Saint Ambrose, [T5],
188:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji,
189:It is during our darkest moments that we must focus to see the light." ~ Aristotle,
190:The longer and more carefully we look at a funny story, the sadder it becomes. ~ Nikolai Vasilievich Gogol,
191:We are always the Self. Only, we don't realize it. ~ Sri Ramana Maharshi,
192:We have to have a purpose greater than the endless struggle to satisfy personal desires. ~ Eknath Easwaran,
193:If we are pure, we cannot see impurity. ~ Swami Vivekananda, (C.W. VII. 63),
194:Prayer is the best weapon we possess, the key that opens the heart of God. ~ Saint Padre Pio of Pietrelcina,
195:We do not learn; and what we call learning is only a process of recollection.
   ~ Plato,
196:We must be humble and reverent when face to face with the source of enlightenment. ~ Chinese Texts, I Ching,
197:Thanks be unto You, our God, we are Yours. ~ Saint Augustine of Hippo,
198:We live in a world where there is more and more information, and less and less meaning.
   ~ Jean Baudrillard,
199:We should not accept in silence the benefactions of God, but return thanks for them. ~ Saint Basil the Great,
200:Whether we like it or not, change comes, and the greater the resistance, the greater the pain." ~ Alan Watts,
201:Human history can be viewed as a slowly dawning awareness that we are members of a larger group. ~ Carl Sagan,
202:It is only when we realize that life is taking us nowhere that it begins to have meaning. ~ Mr. Ouspensky🕊,
203:Let us never forget that if we wish to die like the saints we must live like them." ~ Saint Théodore Guérin,
204:Never will we understand the value of time better than when our last hour is at hand." ~ Saint Arnold Janssen,
205:We are every one members one of another. ~ Romans. XII. 5, the Eternal Wisdom
206:We cannot think of being acceptable to others until we have first proven acceptable to ourselves. ~ Malcolm X,
207:For things to reveal themselves to us, we need to be ready to abandon our views about them." ~ Thich Nhat Hanh,
208:How can we manage to illuminate the pathos of our lives?
   ~ Jorge Luis Borges,
209:It is not sufficient to see and to know the beauty of a work. We must feel and be affected by it.
   ~ Voltaire,
210:Let's go out to see the snow view where we slip and fall. ~ Matsuo Basho, 1644-1694,
211:The things we truly love stay with us always, locked in our hearts as long as life remains." ~ Josephine Baker,
212:When we try to pick out anything by itself, we find it hitched to everything else in the Universe. ~ John Muir,
213:Let us think that we are born for the common good. ~ Seneca, the Eternal Wisdom
214:Self-pity is our worst enemy and if we yield to it, we can never do anything wise in this world. ~ Helen Keller,
215:We are our own dragons as well as our own heroes, and we have to rescue ourselves from ourselves. ~ Tom Robbins,
216:We come to God by love and not by navigation. ~ Saint Augustine of Hippo,
217:We know that there is another stage beyond the stage of logical perception. ~ Ibn Arabi,
218:We need play to live a human life ~ Saint Thomas Aquinas, (ST 2-2.168.2ad3).,
219:We spend our lives waiting for our book and it never comes. ~ Jorge Luis Borges,
220:Yesterday is history, tomorrow is mystery, today is God's gift, that why we call it the present." ~ Joan Rivers,
221:If we do not listen to our conscience, it delivers us into the hands of our enemies. ~ Saint Isaiah the Solitary,
222:If we remove from our minds all the rubbish, all the thoughts, peace will become manifest. ~ Sri Ramana Maharshi,
223:Many paths lead from the foot of the mountain,
but at the peak we all gaze at the single bright moon. ~ Ikkyu,
224:Since the object of our love is infinite, we can always love more and more perfectly. ~ Saint Ignatius of Loyola,
225:Man alone suffers so excruciatingly in the world that we were compelled to invent laughter. ~ Friedrich Nietzsche,
226:Sunsets are so beautiful that they almost seem as if we were looking through the gates of Heaven." ~ John Lubbock,
227:There is no darkness, we only close our eyes and shut out the Light.
   ~ Nolini Kanta Gupta, To The Heights, [T6],
228:To all our persecutors we say: "You are our brethren; apprehend, rather, the truth of God." ~ Saint Justin Martyr,
229:We are what we repeatedly do. Excellence, then, is not an act, but a habit.
   ~ Aristotle,
230:We cannot renew ourselves in any other manner than by forcing ourselves through the narrow way. ~ Guerric of Igny,
231:We have to surrender ourselves to the Supreme completely. ~ Sri Ramana Maharshi,
232:What we call ourself is only the ego - our true self is the Divine.
   ~ The Mother, [T4],
233:Although we live in the colony of time, we owe our allegiance to the empire of eternity. ~ Martin Luther King, Jr.,
234:Let Mother's will be done. Never mind sunshine or rain, we must not forget Mother at any time. ~ Swami Turiyananda,
235:Our great pursuit, the great name we wanted, was to be Christians, to be called Christians. ~ Gregory of Nazianzen,
236:And as we let our own light shine, we unconsciously give other people permission to do the same.
   ~ Nelson Mandela,
237:In due season we shall reap, if we faint not. ~ Galatians VI. 9, the Eternal Wisdom
238:In girum imus nocte et consumimur igni - We circle in the night and are consumed by the fire ~ Old Latin palindrome,
239:Life is not measured by the number of breaths we take, but by the moments that take our breath away. ~ Maya Angelou,
240:When we set our course for God, He will always be there to direct our path
   ~ Anonymous, The Bible, Proverbs, 16:9,
241:Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth.
   ~ Marcus Aurelius,
242:It is only with total humility, and in absolute stillness of mind that we can know what indeed we are." ~ Wei Wu Wei,
243:We become more and more nervous as we live less and less intelligently. ~ Manly P Hall, Horizon Fall-Winter 1944 p.3,
244:We share one Intelligence with heaven and the stars. ~ Macrobius, the Eternal Wisdom
245:As we expand our knowledge of good books, we shrink the circle of men whose company we appreciate. ~ Ludwig Feuerbach,
246:Charity is the virtue by which we love God ~ Saint Thomas Aquinas, (ST 1.82.3ad3).,
247:The ache for home lives in all of us, the safe place where we can go as we are and not be questioned." ~ Maya Angelou,
248:The affairs of this world are really nothing into nothing. Still though, we should dance. ~ Hafiz,
249:The tears we shed,water the gardens in our hearts. ~ Ibn Arabi, @Sufi_Path
250:We are bliss. Bliss is another name for us. It is our nature. ~ Sri Ramana Maharshi,
251:We shape clay into a pot, but it is the emptiness inside that holds whatever we want. ~ Lao Tzu,
252:Aviation is proof that given, the will, we have the capacity to achieve the impossible.
   ~ Edward Vernon Rickenbacker,
253:The very existence of libraries affords the best evidence that we may yet have hope for the future of man. ~ T S Eliot,
254:We shape clay into a pot, but it is the emptiness inside that holds whatever we want." ~ Lao Tzu,
255:if we live our lives in the light, as he is in the light, we are in union with one another . . . ~ Anonymous, The Bible,
256:Maya is like magic and we have to see the magician. But then the path beyond Maya is through Maya. ~ Swami Akhandananda,
257:Though we live in the colony of time, we are ultimately responsible to the empire of eternity. ~ Martin Luther King Jr.,
258:We have now sunk to a depth at which restatement of the obvious is the first duty of intelligent men.
   ~ George Orwell,
259:Before God can deliver us we must undeceive ourselves. ~ Saint Augustine of Hippo,
260:Sometimes we stare so long at a door that is closing that we see too late the one that is open." ~ Alexander Graham Bell,
261:The only things we should look after is never to forget loving Him, the Master of the Universe. ~ Swami Ramakrishnananda,
262:Though we travel the world over to find the beautiful, we must carry it with us or we find it not. ~ Ralph Waldo Emerson,
263:To love is to be transformed into what we love. To love God is therefore to be transformed into God. ~ John of the Cross,
264:We are too weak to discover the truth by reason alone. ~ Saint Augustine of Hippo,
265:We have somehow conned ourselves into the notion that this moment is ordinary. This now moment is eternity. ~ Alan Watts,
266:However softly we speak, God is near enough to hear us. ~ Saint Teresa of Avila, [T5],
267:If even then we make mistakes, yet God makes none.
   ~ Sri Aurobindo, Essays Divine And Human,
268:In our every deliberation, we must consider the impact of our decisions on the next seven generations." ~ Iroquois saying,
269:Real love is a cosmic force which goes through us. If we crystallize it, it becomes the greatest power in the world. ~ GG,
270:We swallow greedily any lie that flatters us, but we sip only little by little at a truth we find bitter. ~ Denis Diderot,
271:And together we shall rejoice through all seasons" ~ Khalil Gibran., @Sufi_Path
272:Every time we look at the Blessed Sacrament our place in heaven is raised forever. ~ Saint Gertrude the Great, (1256-1302),
273:Gods suppressed become devils, and often it is these devils whom we first encounter when we turn inward. ~ Joseph Campbell,
274:If the earth is flat, how deep is flat earth?
How far do we have to dig to kill the turtle? ~ Youtube Comment, Lucatsan,
275:If we drink of this cup, we shall forget the whole world. ~ Baha-ullah, the Eternal Wisdom
276:Life is given that we may learn to die well, and we never think of it! To die well we must live well. ~ Saint John Vianney,
277:Someday perhaps the inner light will shine forth from us, and then we'll need no other light. ~ Johann Wolfgang von Goethe,
278:When scientific power outruns spiritual power, we end up with guided missles and misguided men.
   ~ Martin Luther King Jr.,
279:And all night long we have not stirred,
And yet God has not said a word! ~ Robert Browning, Porphyria's Lover, (1842),
280:God with form is visible, we can touch Him, as one does his dearest friend. ~ Sri Ramakrishna,
281:Security does not exist but it is what we search continually, which creates the fear of not having it. ~ Jiddu Krishnamurti,
282:we
suffer
from being
~ Ogawa, @BashoSociety
283:When we have our body and mind in order, everything else will exist in the right place, in the right way." ~ Shunryu Suzuki,
284:Make solitude a part of your life. In order to work with difficulty, we need to gather our inner strength." ~ Pema Chödrön,
285:Once we admit our existence, how is it that we do not know our Self? ~ Sri Ramana Maharshi,
286:Our first mistake is the belief that the circumstance gives the joy which we give to the circumstance. ~ Ralph Waldo Emerson,
287:The problems are solved not by giving new information, but by arranging what we have known since long. ~ Ludwig Wittgenstein,
288:Very many theories are needed before we can get even a rough picture of the psyche's complexity, ~ Carl Jung, (CW 16, ¶198),
289:We cannot fully know ourselves without first knowing the nature of all living things. ~ Saint Ambrose of Milan, Hexameron VI,
290:What we would not have done to us, we must not do to others. ~ Confucius, the Eternal Wisdom
291:When we discover that the truth is already in us, we are all at once our original selves." ~ Dogen Zenji,
292:The significant problems we have cannot be solved at the same level of thinking with which we created them. ~ Albert Einstein,
293:With confidence we shall advance; with certitude we shall wait. ~ The Mother, Words Of The Mother II,
294:We are not disturbed by what happens to us, but by our thoughts about what happens to us." ~ Epictetus,
295:We try many ways to be awake, but our society still keeps us forgetful. Meditation is to help us remember.
   ~ Thich Nhat Hanh,
296:What a blessing it would be if we could open and shut our ears...as easily as we open and shut our eyes. ~ Georg C Lichtenberg,
297:All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love.
   ~ Baruch Spinoza,
298:God is love and we are in our weakness imperfect gods. ~ Antoine the Healer, the Eternal Wisdom
299:In all our actions, God considers the intention: whether we act for Him or for some other motive. ~ Saint Maximus the Confessor,
300:The moments of happiness we enjoy take us by surprise. It is not that we seize them - but that they seize us." ~ Ashley Montagu,
301:With an eye made quiet by the power of harmony, and the deep power of joy, we see into the life of things. ~ William Wordsworth,
302:11:The destiny of [Google's search engine] is to become that Star Trek computer, and that's what we are building. ~ Amit Singhal,
303:All is in God's hands; whatever He makes us do, that we shall do.
   ~ The Mother, Agenda Vol 3, Satprem,
304:Every morning we glow and in the evening we glow again. ~ Jalaluddin Rumi, @Sufi_Path
305:He grants and will grant His touch in His own time. But we have to do our duty, which is to call out to Him. ~ SRI ANANDAMAYI MA,
306:In due course, we will know that our glory lies where we cease to exist. ~ Sri Ramana Maharshi,
307:It cost God nothing, so far as we know, to create nice things: but to convert rebellious wills cost Him crucifixion. ~ C.S. Lewis
308:We must decide to get rid of all doubts, they are among the worst enemies of our progress. ~ The Mother,
309:When we give up all, we become flooded with light, exceedingly bright with God." ~ Meister Eckhart,
310:It is only when you touch the higher that you realize how low we may be among the possibilities of creation. ~ Arthur Conan Doyle,
311:All that is necessary is to get rid of the false notion that we are bound. ~ Sri Ramana Maharshi,
312:Although we say mountains belong to the country, actually, they belong to those that love them." ~ Dogen Zenji,
313:Civilization advances by extending the number of operations we can perform without thinking about them.
   ~ Alfred North Whitehead,
314:If our church is not marked by caring for the poor, the oppressed, the hungry, we are guilty of heresy. ~ Saint Ignatius of Loyola,
315:If the presence of God overlaps simultaneously with whatever we are doing, then anything we work on performs eternity. ~ Bahauddin,
316:O God! Can I not save
   One from the pitiless wave?
   Is all that we see or seem
   But a dream within a dream?
   ~ Edgar Allan Poe,
317:We delight in the beauty of the butterfly, but rarely admit the changes it has gone through to achieve that beauty. ~ Maya Angelou,
318:When we go to confession, we ought to persuade ourselves to find Jesus Christ in the person of our confessor." ~ Saint Philip Neri,
319:we do not have knowledge of a thing until we have grasped its why, that is to say, its cause.
   ~ Aristotle,
320:We must work the works of him who sent me while it is day; night is coming, when no one can work. ~ Anonymous, The Bible, John, 9:4,
321:We should not be upset that others hide the truth from us, when we hide it so often from ourselves. ~ François de La Rochefoucauld,
322:God seems willing to act as the most sublime psychologist, psychotherapist, or even psychiatrist if we are willing. ~ Thomas Keating,
323:The Catholic is our brother but the materialist not less. We owe him deference as to the greatest of believers. ~ Antonie the Healer,
324:Truth is so obscure in these times, and falsehood so established, that, unless we love the truth, we cannot know it. ~ Blaise Pascal,
325:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine, The Divine Life,
326:We fight to win sublime Wisdom; therefore men call us warriors. ~ Book of Wisdom, the Eternal Wisdom
327:we live
we heal
we are reborn
~ Ogawa, @BashoSociety
328:We think according to what we are. ~ Sri Aurobindo, Letters on Poetry and Art, Russell, Eddington, Jeans,
329:Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God." ~ Revelation 7:2-3,
330:How is it, Lord, that we are cowards in everything save in opposing thee? ~ Saint Teresa of Avila,
331:What we would not like being done to us, let us not do it to others. ~ Chang Yung, the Eternal Wisdom
332:Words fail us when we seek, not to express Him who Is, but merely to attain to the expression of the powers that environ Him. ~ Philo,
333:Distraction is the main problem for us all - what the Buddha called the monkey mind. We need to tame this monkey mind." ~ Tenzin Palmo,
334:If we wish to make any progress in the service of God we must begin every day of our life with new eagerness. ~ Saint Charles Borromeo,
335:The God of Vedanta is a living God. In Him we live, through Him we exist, without Him there cannot exist anything. ~ SWAMI ABHEDANANDA,
336:The pathless path is the path always under our feet. And since that path is always beneath us, if we miss it, how stupid! ~ Longchenpa,
337:We are free here and now. It is only the mind that imagines bondage. ~ Sri Nisargadatta Maharaj,
338:We are generalists. You can't draw neat lines around planet-wide problems. Planetology is a cut-and-fit science. ~ Frank Herbert, Dune,
339:We must live as a nation before we can live in humanity. ~ Sri Aurobindo, Karmayogin, Opinion and Comments,
340:Listen to Nature: she cries out to us that we are all members of one family. ~ Sadi, the Eternal Wisdom
341:As far as we can discern, the sole purpose of human existence is to kindle a light of meaning in the darkness of mere being. ~ Carl Jung,
342:Faith guides even us and we follow its sure light on the way which conducts us to God and His homeland. ~ Saint Padre Pio of Pietrelcina,
343:moonlight
through the clouds
as we drift up the river
~ Sora, @BashoSociety
344:Out of the darkness we still grow to light. ~ Sri Aurobindo, Savitri, The Word of Fate,
345:The task for us now, if we are to survive, is to build the earth. ~ Pierre Teilhard de Chardin,
346:We are always living in the final days. What have you got? A hundred years or much, much less until the end of your world. ~ Neil Gaiman,
347:We are not going in circles, we are going upwards. The path is a spiral; we have already climbed many steps. ~ Hermann Hesse, Siddhartha,
348:We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him. ~ Anonymous, The Bible, Acts, 5:32
349:We can rise only through humility. Obedience to the Guru elevates the disciple to a more expansive, higher plane. ~ MATA AMRITANANDAMAYI,
350:What is God?

   God is the perfection that we must aspire to realise.
   ~ The Mother, Words Of The Mother II,
351:Zen teaches that if we can open up to the inevitability of our demise, we can begin to transform and lighten up about it." ~ Allen Klein,
352:Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less. ~ Marie Curie,
353:The deeper the humility with which we conduct ourselves, the better it is for us. ~ Sri Ramana Maharshi,
354:The real problem of humanity is the following: we have paleolithic emotions; medieval institutions; and god-like technology. ~ E O Wilson,
355:There is nothing impossible. We put this bar - this is possible, this is not. Like prisoners we imprison ourselves
   ~ Nolini Kanta Gupta,
356:The voice which tells us that we are immortal is the voice of God within us. ~ Pascal, the Eternal Wisdom
357:... we should read for power. Man reading should be man intensely alive. The book should be a ball of light in one's hand.
   ~ Ezra Pound,
358:What is that, knowing which we will know everything?
   - Vedas? ~ Swami Vivekananda, Rajayoga, 36,
359:When we give up regarding the unreal as real, then the reality alone will remain. ~ Sri Ramana Maharshi,
360:All that we meet is a symbol and gateway ~ Sri Aurobindo, Collected Poems, Ahana,
361:Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less." ~ Marie Curie,
362:Why do we not doubt whether our thoughts and actions are not another sort of dreaming, and our waking a certain kind of sleep? ~ Montaigne,
363:If there is an underlying cause of all things. It does not matter where we begin. One measures a circle beginning anywhere." ~ Charles Fort,
364:If we attain something
   it was there from the beginning of time.
   If we lose something
   it is hiding somewhere near us.
   ~ Taigu Ryokan,
365:It is not despair, for despair is only for those who see the end beyond all doubt. We do not.
   ~ J R R Tolkien, The Fellowship of the Ring,
366:Out of the unknown we move to the unknown. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
367:The more we know the more we can see that we do not know. With my Blessings.
   ~ The Mother, Mantras Of The Mother,
368:There are only two lasting bequests we can hope to give our children. One of these is roots, the other, wings. ~ Johann Wolfgang von Goethe,
369:When we realize the everlasting truth of "everything changes" and find our composure in it, we find ourselves in Nirvana." ~ Shunryu Suzuki,
370:Yet we must say something when those who say the most are saying nothing. ~ Saint Augustine of Hippo,
371:For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat.
   ~ Anonymous, The Bible?,
372:For whatever we do, it is on account of one of these that we do it ~ Saint Thomas Aquinas, (ST 1-2.73.9).,
373:Happiness is neither virtue nor pleasure nor this thing nor that but simply growth. We are happy when we are growing. ~ William Butler Yeats,
374:Has there not been a time when each and everyone of us has felt that we are a 'stranger in a strange land.'" ~ Anon. From Exodus 2:22, (KJV),
375:On this earth everyone has his cross. But we must act in such a way that we be not the bad, but good thief. ~ Saint Padre Pio of Pietrelcina,
376:The discoveries of yesterday are the truisms of tomorrow, because we can add to our knowledge but cannot subtract from it. ~ Arthur Koestler,
377:We ordinary people can see neither our own eyelashes, which are so close, nor the heavens in the distance. ~ Nichiren,
378:If we are calm and persevering, we shall find not only ourselves, but our souls, and with that, God Himself. ~ Saint Padre Pio of Pietrelcina,
379:Of all the attitudes we can acquire, surely the attitude of gratitude is the most important and by far the most life-changing.
   ~ Zig Ziglar,
380:Pets are humanizing. They remind us we have an obligation and responsibility to preserve and nurture and care for all life." ~ James Cromwell,
381:We cannot get strength unless we adore the Mother of strength. ~ Sri Aurobindo, Bande Mataram - I, Bhawani Mandir,
382:We may idealize freedom, but when it comes to our habits, we are completely enslaved. ~ Sogyal Rinpoche, The Tibetan Book of Living and Dying,
383:When we are born, we are soft and supple, in death we are stiff and inflexible. To be inflexible is to be the servant of death ~ Tao Te Ching,
384:with tonight's
moon we begin
to dance
~ Ogawa, @BashoSociety
385:Faith is a brief foretaste of the knowledge we will have in the future ~ Saint Thomas Aquinas, (DV 14.2ad9).,
386:Let us make our minds pure, the rest will be easy; and we shall attain spiritual bliss comparable to nothing else in life. ~ Swami Vijnanananda,
387:We are to love God for Himself, because of a twofold reason; nothing is more reasonable, nothing more profitable." ~ Saint Bernard of Clairvaux,
388:We do not offend God except by doing something contrary to our own good ~ Saint Thomas Aquinas, (ScG 3.122).,
389:We have been called to heal wounds, to unite what has fallen apart, and to bring home those who have lost their way." ~ Saint Francis of Assisi,
390:We must always change, renew, rejuvenate ourselves; otherwise, we harden. ~ Johann Wolfgang von Goethe,
391:And so we keep on going and try to realize it, try to hold it in our simple hands, in our overcrowded eyes, and in our speechless heart. ~ Rilke,
392:Art thou real, Earth? Am I? In whose dream do we exist ..." ~ Neville Goddard, (1905-1972) teacher, author, "The Complete Reader,", (2013). See:,
393:Every man has his secret sorrows which the world knows not; and often times we call a man cold when he is only sad. ~ Henry Wadsworth Longfellow,
394:First we must live, afterwards we can learn to live well. ~ Sri Aurobindo, Bande Mataram - II, The One Thing Needful,
395:If then we have angels, let us be sober, as though we were in the presence of tutors; for there is a demon present also. ~ Saint John Chrysostom,
396:If we practice love of neighbor with great perfection, we will have done everything. ~ Saint Teresa of Avila,
397:Let the beauty we love be what we do. There are hundreds of ways to kneel and kiss the ground.
   ~ Jalaluddin Rumi,
398:Sometimes I think we're alone in the universe, and sometimes I think we're not. In either case the idea is quite staggering.
   ~ Arthur C Clarke,
399:That which is, is peace. All that we need do is to keep quiet. Peace is our real nature. ~ Sri Ramana Maharshi,
400:United we stand, divided we fall. Let us not split into factions which must destroy that union upon which our existence hangs.
   ~ Patrick Henry,
401:Unless we believed what we were told, we would do nothing at all in this life. ~ Saint Augustine of Hippo,
402:We have a more perfect knowledge of God by grace than by natural reason ~ Saint Thomas Aquinas, (ST 1.12.13).,
403:We have to face the pain we have been running from. In fact, we need to learn to rest in it and let its searing power transform us." ~ Joko Beck,
404:We move as we must,
Not as we choose, whatever we may think. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
405:What we have caught and what we have killed we have left behind, but what has escaped us we bring with us. ~ Heraclitus,
406:In deliberation we may hesitate; but a deliberated act must be performed swiftly. ~ Saint Thomas Aquinas, [T5],
407:Lest we remind you that, "He who does not thank the people, does not thank Allah. ~ Hadith, @Sufi_Path
408:ll is movement and nothing is fixed; we cannot cross over the same stream twice. ~ Heraclitus, the Eternal Wisdom
409:The ills we inflict upon our neighbours follow us as our shadows follow our bodies. ~ Krishna, the Eternal Wisdom
410:The spiritual struggle has much in common with ordinary warfare; and in this battle we must likewise be brave. ~ Philokalia, Silouan the Athonite,
411:We grasp nothing except through that which is better known to us ~ Saint Thomas Aquinas, (In I Phys. lect. 1).,
412:We know that we have passed from death into life because we love our brothers. ~ John III. 13, the Eternal Wisdom
413:We renounce ourselves in order to find ourselves. ~ Sri Aurobindo, Kena and Other Upanishads, The Supramental Godhead,
414:What we are, we know not; what we know, we cannot effect. ~ Sri Aurobindo, Isha Upanishad, Action and the Divine Will,
415:...before Thee we bow down and implore that we may never forget all we owe to Thee.
   ~ The Mother, Words Of The Mother I,
416:Existence or consciousness is the only reality. Consciousness plus waking, we call waking. ~ Sri Ramana Maharshi,
417:Here have we no continuing city, but we seek one to come ~ Anonymous, The Bible, Hebrews, XIII, the Eternal Wisdom
418:Let us help each other as friends that we may put a term to suffering. ~ Fo-shu-hing-tsan-king, the Eternal Wisdom
419:Let us seek the treasure within our hearts, and when we have found it let us hold fast to it with all our might. ~ Philokalia, Nikiphoros the Monk,
420:moonlight drifting
through the clouds
as we ascend up the river
~ Sora, @BashoSociety
421:The end of our study consists merely in recovering our heart that we have lost. ~ id. VI. I.XI, the Eternal Wisdom
422:The more we concentrate on the goal, the more it blossoms forth and becomes precise. ~ The Mother, Words Of The Mother II,
423:Trees are poems the earth writes upon the sky,
   We fell them down and turn them into paper,
   That we may record our emptiness.
   ~ Kahlil Gibran,
424:We have no power against the truth, we have power only for the truth. ~ II Corinthains XIII. 8, the Eternal Wisdom
425:We really are one with Master or Bhagavan. The Master is God; one discovers it in the end. ~ Sri Ramana Maharshi,
426:Evil has no existence, except when we give it existence through our actions. ~ Diadochus of Photice, 'One Hundred Texts' (Philokalia vol. I p. 253),
427:It is we who, in the eyes of Intelligence, are the essence of the divine regard. ~ Omar Khayyam, the Eternal Wisdom
428:There is no greater mystery than this, ourselves being the Reality we seek to gain Reality. ~ Sri Ramana Maharshi,
429:This is our special duty, that if anyone specially needs our help, we should give him such help to the utmost of our power. ~ Marcus Tullius Cicero,
430:We are God (Iswara). Iswara Drishti (i.e., seeing ourselves as God) is itself Divine Grace. ~ Sri Ramana Maharshi,
431:We shouldn't stick too close to everyday reality but give room to the reality of the heart, of the mind, and of the imagination.
   ~ Hayao Miyazaki,
432:What we believe we must live up to; what we have learnt we must practice. Religion cannot be in theory, it must be in practice. ~ SWAMI ABHEDANANDA,
433:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
434:If we can really understand the problem, the answer will come out of it, because the answer is not separate from the problem.
   ~ Jiddu Krishnamurti,
435:The calmer we are, the better for us, and the more the amount of work we can do. ~ Swami Vivekananda, (C.W. II. 293),
436:We begin to know really when we succeed in forgetting completely what we have learned. ~ Thoreau, the Eternal Wisdom
437:We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light.
   ~ Plato,
438:We find in others what is in us. If we always find mud around us, it proves that there is mud somewhere in us. ~ The Mother,
439:However much fighting there is in the world, however much darkness there is, we must be able to serve as small lamps in that darkness. ~ 17th Karmapa,
440:Dreams :::

in this dream world
we doze
and talk of dreams --
dream, dream on,
as much as you wish
~ Taigu Ryokan,
441:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
442:we will
always be
disturbed by the truth
~ Dogen Zenji, @BashoSociety
443:Miracles are not contrary to nature, but only contrary to what we know about nature. ~ Saint Augustine of Hippo,
444:through the fields
we wander
a butterfly and I
~ Ogawa, @BashoSociety
445:We are all closer to the abyss than we would wish to admit. But is fortunate that we have an insight into the fact that we are the abyss ~ Jean Gebser,
446:We are all only puppets in the hands of God. When we understand this, all pride and ambition, all vanity and egotism will go. ~ Swami Ramakrishnananda,
447:We live under continued threat of two equally fearful, but seemingly opposed destinies: Unremitting banality and inconceivable terror." ~ Susan Sontag,
448:How can we live in harmony? First we need to know we are all madly in love with the same God. ~ Saint Thomas Aquinas,
449:In the twilight of life, God will not judge us on our earthly possessions and human successes, but on how well we have loved. ~ Saint John of the Cross,
450:Life has no meaning. Each of us has meaning and we bring it to life. It is a waste to be asking the question when you are the answer. ~ Joseph Campbell,
451:The conception that there is a goal and a path to it is wrong. We are the goal or peace always. ~ Sri Ramana Maharshi,
452:The world which we perceive is a tiny fraction of the world which we can perceive, which is a tiny fraction of the perceivable world. ~ Terence McKenna,
453:We have not understood the present. Why should we seek to know the future? ~ Sri Ramana Maharshi, Day By Day, 10-2-46,
454:Whatever torch we kindle, and whatever space it may illuminate, our horizon will always remain encircled by the depth of night.
   ~ Arthur Schopenhauer,
455:What we fight with is so small, and when we win, it makes us small. What we want is to be defeated, decisively, by successively greater things. ~ Rilke,
456:If we could comprehend all the good things contained in Holy Communion, nothing more would be wanting to content the heart of man." ~ Saint John Vianney,
457:No academic ever expects to be taken seriously by more than three other people, because really, we write for three people in our field. ~ Howard Gardner,
458:Only when the last tree has died,? the last river been poisoned,? and the last fish been caught? will we realize we cannot eat money." ~ —Cree Proverb,
459:We can't know anything outside our mind. Everything we see is contained within our mind. Thus, I am not in the world. The world is in me. ~ Haemin Sunim,
460:We imagine that we will realize that Self some time, whereas we are never anything but the Self. ~ Sri Ramana Maharshi,
461:Nature must flower into art
And science, or else wherefore are we men? ~ Sri Aurobindo, Collected Plays and Stories, Act I,
462:No more words. In the name of this place we drink in with our breathing, stay quiet like a flower so the nightbirds will start singing. ~ Jalaluddin Rumi,
463:Remember to keep in mind that all the past is nothing and that every day we should say with David, "Now I begin to love my God." ~ Saint Francis de Sales,
464:To lament that we shall not be alive a hundred years hence, is the same folly as to be sorry we were not alive a hundred years ago. ~ Michel de Montaigne,
465:We miss the real by lack of attention, and create the unreal by excess of imagination." ~ Sri Nisargadatta Maharaj,
466:If we cannot define the Eternal, we can unify ourselves with it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
467:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
468:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
469:So we ought to be accurate, brethren, about our salvation, in case the evil one sneaks in some error and slings us out from our life. ~ Letter of Barnabas,
470:To perceive means to immobilize. To say this is to say that we seize, in the act of perception, something which outruns perception itself. ~ Henri Bergson,
471:What we call the Ignorance is a cloaked Knowledge. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,
472:When we give up regarding the unreal as real, then Reality alone will remain and we shall be That. ~ Sri Ramana Maharshi,
473:When we have the eyes to see, the ears to hear, or an open heart to witness, Great Beauty will reveal itself in all living and created things ~ Ken Wilber,
474:A great joy is always deep in our heart, and always we can find it there. With my blessings
   ~ The Mother, Words Of The Mother II,
475:All that is has already existed, but will not remain in the form in which we see it today. ~ Baha-ullah, the Eternal Wisdom
476:It is the ideal that has made us what we are, and will make us what we are going to be. ~ Swami Vivekananda, (C.W. IV. 285),
477:It is true that God dwells even in the most wicked, but it is not meant that we should associate with them. ~ Sri Ramakrishna,
478:Knowingly or unknowingly, in whatever state we utter God's name, we acquire the merit of such an utterance. ~ Sri Ramakrishna,
479:Those who have been entrusted to us abandon God, and we are silent. They fall into sin, and we do not extend a hand of rebuke. ~ Pope St. Gregory the Great,
480:What do obstacles matter? We shall always go forward.
   ~ The Mother, Words Of The Mother II, Face and Overcome Difficulties, [T5],
481:Who says my poems are poems?
My poems are not poems.
After you know my poems are not poems,
Then we can begin to discuss poetry! ~ Taigu Ryokan,
482:And let this be our thought, "Our bodies are different, but we have one and the same heart." ~ Mahavagga, the Eternal Wisdom
483:From step to step, from truth to truth, we shall climb ceaselessly until we reach the perfect realisation of tomorrow. ~ The Mother,
484:The beginning of love is the will to let those we love be perfectly themselves, the resolution not to twist them to fit our own image. … " ~ Thomas Merton,
485:The entire spiritual life consists in this: that we gradually turn from those things whose appearance is deceptive, to those things that are real. ~ Erasmus,
486:The state we call Realization is simply being one's self, not knowing anything or becoming anything. ~ Sri Ramana Maharshi,
487:The thing about pendulums we too easily forget in the darkest hours; they swing back. Right now, one is quietly supercharging its return." ~ Alain de Botton,
488:This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. ~ Anonymous, The Bible, John, 1 1:5,
489:We must be governed by the guide within rather than by the opinions of men. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
490:Excessive fear makes us act without love, but excessive trust does not allow us to consider the danger we are going to face. ~ Saint Padre Pio of Pietrelcina,
491:For the plenitude of His light we invoke the Divine to awaken in us the power to express Him.
   ~ The Mother, Words Of The Mother II,
492:In the full realisation the body is within us, not we in it. ~ Sri Aurobindo, Letters on Yoga - II, The Adwaita of Shankaracharya,
493:Now we see through a glass darkly, but then face to face. ~ Anonymous, The Bible, 1 Corinthians, XIII. 12, the Eternal Wisdom
494:The gift of mental power comes from God, Divine Being, and if we concentrate our minds on that truth, we become in tune with this great power. ~ Nikola Tesla,
495:The tyranny exercised over us by despondency is a strong one. We need great courage if we are to persevere in resisting this emotion. ~ Saint John Chrysostom,
496:We can never fully understand how we ought to behave towards God, before whom the angels tremble. ~ Saint Teresa of Avila,
497:We shall not cease from exploration, and the end of all our exploring will be to arrive where we started and know the place for the first time.
   ~ T S Eliot,
498:All that we internally are is not ego, but consciousness, soul or spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
499:First fix the mind on forms; and when we have attained success therein, we can easily fix it upon the formless ~ Sri Ramakrishna,
500:For it is in giving that we receive, It is in pardoning that we are pardoned, and it is in dying that we are born to eternal life.
   ~ Saint Francis of Assisi,
501:For we are always glad to have something to comfort us, and only with difficulty does a man divest himself of self. ~ Thomas A Kempis, The Imitation of Christ,
502:God will bring people and events into our lives, and whatever we may think about them, they are designed for the evolution of His life in us. ~ Thomas Keating,
503:The mind is the source of all experience, and by changing the direction of the mind, we can change the quality of everything we experience. ~ Mingyur Rinpoche,
504:We must not only see God and embrace Him, but become that Reality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
505:Whatever the difficulty if we keep truly quiet the solution will come. With my blessings,
   ~ The Mother, Mantras Of The Mother, [T5],
506:For knowing That which Is, there is no other knower. Hence Being is Awareness and we are all Awareness. ~ Sri Ramana Maharshi,
507:It is not what happens to us, but how we interpret what happens to us, that becomes the basis of our convictions. ~ Manly P Hall, Horizon Fall-Winter 1944 p.66,
508:Let us give ourselves without reserve to the Divine, so best shall we receive the Divine Grace.
   ~ The Mother, Words Of The Mother II,
509:We are the heirs of infinite widenesses. ~ Sri Aurobindo, Collected Poems, The Call of the Impossible,
510:We need new myths, but we need to understand we stand on the old myths. These must be completly understood to be able to create new myths ~ James George Frazer,
511:All things are in nature and all things are in God, but for practical purposes we will differentiate between them.
   ~ Sri Aurobindo,
512:Are we then so insensate as to forget that we are members one of the other? ~ St. Clement to the Corinthians, the Eternal Wisdom
513:Rather, we know God's nature through the ways of preeminence, causality, and negation ~ Saint Thomas Aquinas, (ST 1.13.8ad2).,
514:Sometimes we know them least
Whom most we love and constantly consort with. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
515:We are the goal or peace always. To get rid of the notion that we are not peace is all that is required. ~ Sri Ramana Maharshi,
516:We go down into the water full of sins and filth, and we come up bearing fruit in our hearts, having fear and hope in Jesus in our spirits. ~ Letter of Barnabas,
517:We search for everything we believe we don't have, not knowing that everything we're looking for is already inside us. We are born with it." ~ Miguel Angel Ruiz,
518:When we pray, we direct our intention to God, which intention has the force of a cry ~ Saint Thomas Aquinas, (ST 1-2.12.2ad1).
519:wildflowers
we only speak of
autumn wind
~ Kobayashi Issa, @BashoSociety
520:Daily we must aspire to conquer all mistakes, all obscurities, all ignorances. With my blessings
   ~ The Mother, Words Of The Mother II,
521:Faith is to believe what we cannot see, and the reward of this faith is to see what we believe. ~ Saint Augustine of Hippo,
522:Good is our nature, perfection is our nature, not imperfection, not impurity — and we should remember that. ~ Swami Vivekananda,
523:If we are always demanding something out of life, then we will never be content. But if we accept life as it is, then we will know contentment." ~ Thich Thien-An,
524:Man is all Imagination. God is Man and exists in us and we in Him... The Eternal Body of Man is the Imagination, that is, God, Himself
   ~ William Blake, Laocoon,
525:O friend, I hope this road we are traveling goes by the wine house, for we're thirsty and needing a drink that lies behind that door. ~ Hafiz,
526:To have some deep feeling about Buddhism is not the point; we just do what we should do, like eating supper and going to bed. This is Buddhism." ~ Shunryu Suzuki,
527:Whatever happens we must remain quiet and trust the Divine's Grace. With my blessings.
   ~ The Mother, Mantras Of The Mother, 25 October,
528:What we call unconsciousness is simply other-consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
529:When we pray, we direct our intention to God, which intention has the force of a cry ~ Saint Thomas Aquinas, (ST 1-2.12.2ad1).,
530:After all, it is very simple, we have only to become what we are in the depths of our being.
   ~ The Mother, Words Of The Mother II, [T5],
531:Our rapture here is short before we go
To other sweetness on some rarer height ~ Sri Aurobindo, Collected Plays and Stories, Act II,
532:We always find that those who walked closest to Christ were those who had to bear the greatest trials. ~ Saint Teresa of Avila,
533:We humans appear on the cosmic calendar so recently that our recorded history occupies only the last few seconds of the last minute of December 31st. ~ Carl Sagan,
534:We should know that remembrance of Him when we inhale the air purifies our inner being and remembrance during exhalation sanctifies our body. ~ Swami Vijnanananda,
535:An all-inclusive concentration is the difficult achievement towards which we must labour
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
536:Consciousness can never be understood in relative terms. Therefore, there is nothing to be 'done' about it. All is Consciousness and we are That. ~ Ramesh Balsekar,
537:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII,
538:Let us love the cross very much, for it is there that we discover our life, our true love, and our strength in our greatest difficulties." ~ Saint Maria de Mattias,
539:One way or another, we all have to find what best fosters the flowering of our humanity in this contemporary life and dedicate ourselves to that. ~ Joseph Campbell,
540:The daily examination of conscience is an indispensible help if we are to follow our Lord with sincerity of heart and integrity of life. ~ Saint Jose Maria Escriva,
541:The ONE only is the Sat, the existence, that appears as the world, the things that we see and we ourselves. ~ Sri Ramana Maharshi,
542:The sins that we do against men come because each one does not respect the Divine Spirit in his like. ~ Tolstoy, the Eternal Wisdom
543:To do to men what we would have them do to ourselves is what one may call the teaching of humanity. ~ Confucius, the Eternal Wisdom
544:We are not the body, but the body is still something of ourselves. ~ Sri Aurobindo, Letters on Yoga - II, The Adwaita of Shankaracharya,
545:What we become depends on what we read after all of the professors have finished with us. The greatest university of all is a collection of books. ~ Thomas Carlyle,
546:Powers of his godhead we live; the Creator dwells in the creature. ~ Sri Aurobindo, Collected Poems, Ahana,
547:Thanks be to the Gospel, by means of which we also, who did not see Christ when he came into this world, seem to be with him when we read his deeds. ~ Saint Ambrose,
548:The daily examination of conscience is an indispensible help if we are to follow our Lord with sincerity of heart and integrity of life." ~ Saint Jose Maria Escriva,
549:The ideal birth is perfected, the twelfth executioner is driven forth and we are born to contemplation. ~ Hermes, the Eternal Wisdom
550:We stop the one who can't cease from seeking things outside, and practice with our bodies with a posture that seeks absolutely nothing. This is zazen. ~ Kodo Sawaki,
551:Why do we put people who are on drugs in jail? They're sick, they're not criminals. Sick people don't get healed in prison. You see? It makes no sense. ~ Bill Hicks,
552:With Christians, a poetical view of things is a duty. We are bid to color all things with hues of faith, to see a divine meaning in every event. ~ John Henry Newman,
553:Mind as we know it is a power of the Ignorance seeking for Truth. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
554:That which we call ourselves is only a trembling ray on the surface. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
555:To know we have to go within ourselves and see with an inner knowledge. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
556:To understand the Divine we must have no more preferences.
   ~ The Mother, Words Of The Mother II, The Ways of Working of the Lord, 25, [T5],
557:We must rest at nothing less than the All, nothing short of the utter transcendence. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
558:We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever." ~ The Didache,
559:Actually, when we survey other people and are horrified by all the evils we "see" in them, we are but gazing unerringly into the mirror of our own souls. ~ Ken Wilber,
560:All that is required is to cease regarding as real that which is unreal. That is all we need to attain wisdom. ~ Sri Ramana Maharshi,
561:A man who governs his passions is master of the world. We must either command them, or be enslaved by them. It is better to be a hammer than an anvil. ~ Saint Dominic,
562:Even his petty world man cannot rule.
We fear, we blame; life wantons her own way, ~ Sri Aurobindo, Collected Plays and Stories, Act II,
563:Everything is more beautiful because we're doomed. You will never be lovelier than you are now. We will never be here again.
   ~ Homer, The Illiad,
564:If we were all going to be equal in heaven it would be useless for us to humble ourselves here in order to have a greater place there. ~ Jerome, Against Jovinian 2:32,
565:Nothing is more helpful to reduce pride than the actual experience of self-knowledge. If we are discouraged by it, we have misunderstood its meaning. ~ Thomas Keating,
566:Perhaps our only sickness is to desire a truth which we cannot bear rather than to rest content with the fictions we manufacture out of each other. ~ Lawrence Durrell,
567:We must pray without tiring, for the salvation of mankind does not depend upon material success . . . but on Jesus alone." ~ Saint Frances Xavier Cabrini, (1850-1917),
568:When we can draw from ourselves all our felicity, we find nothing vexatious to us in the order of Nature. ~ Cicero, the Eternal Wisdom
569:Let us act towards others as we would that they should act towards us: let us not cause any suffering. ~ Dhammapada, the Eternal Wisdom
570:That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
   ~ Sri Aurobindo, The Life Divine,
571:To the extent we have died to sin, to that extent we are alive with grace ~ Saint Thomas Aquinas, (Commentary on Colossians, ch. 3).,
572:We are the future's greatness, therefore owe
Some duty to the grandeurs of the past. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
573:We cannot imagine events that are connected non-causally and are capable of a non-causal explanation. But that does not mean that such events do not exist. ~ Carl Jung,
574:We live self-exiled from our heavenlier home. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
575:We pray to God for Bliss and receive it by Grace. The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi,
576:When, in our despair, we cry to the Divine, always He answers to our call. With my blessings. ~ The Mother, Mantras of the Mother, 21 December,
577:A divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,
578:Adventurers, we have colonised Matter's night. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
579:Christ tells us: The field is the world. Let us work in it and dig up wisdom, its hidden treasure, a treasure we all look for and want to obtain. ~ Saint Bernard of Clairvaux,
580:If we dreamed every night the same thing, it would affect us as much as the objects which we see every day. ~ Pascal, the Eternal Wisdom
581:It is flat-out strange that something-that anything-is happening at all. There was nothing then a Big Bang, then here we all are. This is extremely weird. ~ ken-wilber,
582:It is requisite for the relaxation of the mind that we make use, from time to time, of playful deeds and jokes.~ Saint Thomas Aquinas,
583:Only through sadhana can we avoid being enslaved by circumstances. We should free ourselves and worship God, without any desires or expectations. ~ MATA AMRITANANDAMAYI,
584:Self-Giving
To him who is the source of all that we are, we give all that we are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
585:Those who don't know how to suffer are the worst off. There are times when the only correct thing we can do is to bear out troubles until a better day." ~ Ming-Dao Deng,
586:We are so engrossed with the objects or appearances revealed by the light that we pay no attention to the light. ~ Sri Ramana Maharshi,
587:We know very little, and yet it is astonishing that we know so much, and still more astonishing that so little knowledge can give us so much power.
   ~ Bertrand Russell,
588:We must always meditate on God's wisdom, keeping it in our hearts and on our lips. Your tongue must speak justice, the law of God must be in your heart. ~ Saint Ambrose,
589:Whatever we do, we must always remember our aim. 7 December 1954
   ~ The Mother, Words Of The Mother II, The True Aim of Life, [4] [T0],
590:When we feel love and kindness toward others, it not only makes others feel loved and cared for, but it helps us also to develop inner happiness and peace. ~ Dalai Lama,
591:When we open the door we go not into a strange place but we stand in the presence of the altar of our own soul. ~ Manly P Hall, Lecture
592:All human beings have all of the intelligences. But we differ, for both genetic and experiential reasons, in our profile of intelligences at any moment. ~ Howard Gardner,
593:He blows where he wills and on whom He wills, and to what extent He wills (Jn 3:8). Thus we are inspired both to think and to speak of the Spirit. ~ Gregory of Nazianzen,
594:I have a sweet little Mother
   Who lives in my heart;
   We are so happy together,
   We shall never part.
   ~ The Mother, Words Of The Mother III,
595:In the silence and not in the thought we shall find the Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
596:Only by falling back on our better thought, by yielding to the spirit of prophecy which is innate in every man, can we know what that wisdom saith. ~ Ralph Waldo Emerson,
597:Pain and suffering are necessary results of the Ignorance in which we live. ~ Sri Aurobindo, Letters on Yoga - IV, Depression and Despondency,
598:The Age of Nations is past. The task before us now, if we would not perish, is to build the Earth. ~ Pierre Teilhard de Chardin,
599:The Lord communicates with us as we break free of our attachment to the senses, sacrifice our own will and build our lives in humility." ~ Saint Padre Pio of Pietrelcina,
600:The Study of philosophy is not that we may know what men have thought, but what the truth of things is. ~ Saint Thomas Aquinas,
601:We are always free to make our proposals to the Lord, but after all it is only His will that is realised.
   ~ The Mother, Words Of The Mother II,
602:„We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed." ~ 2 Corinthians 4:8,
603:We cling to our own point of view, as though everything depended on it. Yet our opinions have no permanence; like autumn and winter, they gradually pass away. ~ Zhuangzi,
604:We have indeed many things to learn from others; yea, that man who refuses to learn is already dead. ~ Swami Vivekananda, (C.W. III. 381),
605:We must never forget that our goal is to manifest the Supramental Reality. With my blessings
   ~ The Mother, Mantras Of The Mother, 25 May, [T5],
606:We see him in the way he undertook the dispensation of his Incarnation for our salvation, and extended the marvels of his sacraments to all nations. ~ Saint John Cassian,
607:When we are alone, we must act with the same sincerity as if ten eyes observed and ten fingers pointed to us ~ Ta-hio, the Eternal Wisdom
608:If we continuously contemplate the Self, all distraction would vanish; the pure Consciousness that remains is God. ~ Sri Ramana Maharshi,
609:In concentration and silence we must gather strength for the right action. With my blessings.
   ~ The Mother, Mantras Of The Mother, November 8th,
610:It is in the Divine that we shall always find all that we need. 17 April 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You [10],
611:It is requisite for the relaxation of the mind that we make use, from time to time, of playful deeds and jokes." ~ Saint Thomas Aquinas,
612:Knowing that the train carries all the weight, why should we carry our luggage instead of sitting at perfect ease? ~ Sri Ramana Maharshi,
613:May we always remain as pure as we are at the present moment, and as enthusiastic for spirituality as we are just now! ~ Swami Vivekananda,
614:Pollution is nothing but resources we're not harvesting. We allow them to disperse because we've been ignorant of their value. ~ R Buckminster Fuller, I Seem To Be A Verb,
615:We are not here to make our life easy and comfortable; we are here to find the Divine, to become the Divine, to manifest the Divine. ~ The Mother,
616:We must cultivate our own garden. When man was put in the garden of Eden he was put there so that he should work, which proves that man was not born to rest.
   ~ Voltaire,
617:We must gather ourselves in a calm resolution and an unshakable certitude. With my blessings.
   ~ The Mother, Mantras Of The Mother, November 9th,
618:Always we bear in us a magic key
Concealed in life's hermetic envelope. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
619:But with only one heart we human beings are born." ~ Nanuo Sakaki, (1923-2008) Japanese poet,) from his poem "Homo Erectus Ambulant" in his book "Break the Mirror", (1987),
620:If we see someone puffed up and aglow bc of temporal prosperity, let us say the same thing to him, to warn him that all this remains in this world. ~ Saint John Chrysostom,
621:In the shadow of death may we not look back to the past, but seek in utter darkness the dawn of God. ~ Pierre Teilhard de Chardin,
622:It is therefore senseless to think of complaining since nothing foreign has decided what we feel, what we live, or what we are.
   ~ Jean-Paul Sartre, Being and Nothingness,
623:Our tasks are given, we are but instruments; Nothing is all our own that we create; The Power that acts in us is not our force. ~ Sri Aurobindo,
624:There often beams in our eye that we know not of. Let us therefore ask that our eye may become single, for then we ourselves shall become wholly single. ~ Vincent van Gogh,
625:As we have died with him, and have been buried and raised to life with him, so we bear him within us, both in body and in spirit, in everything we do. ~ Saint Leo the Great,
626:Cheer up, all will be all right, if we know how to last and endure.
   ~ The Mother, Words Of The Mother II, Will and Perserverance, ENDURANCE [162],
627:The infinite can only be reached after we have grown in the finite. ~ Sri Aurobindo, The Renaissance in India, Indian Spirituality and Life - IV,
628:We all walk in mysteries. We are surrounded by an atmosphere about which we still know nothing at all. ~ Johann Wolfgang von Goethe,
629:We are often unable to tell people what they need to know, because they want to know something else, and would therefore only misunderstand what we said. ~ George MacDonald,
630:We should persevere to reach our final goal so long as there is no help, but when help comes, stop laboring and persevering. ~ Sri Ramakrishna,
631:If we would continuously contemplate the Self, the pure Consciousness that alone remains is God. This is Liberation.. ~ Sri Ramana Maharshi,
632:The gunas have to be transcended if we would arrive at spiritual perfection. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
633:The Guru cannot give you anything new, which you have not already. We are always the Self. Only, we don't realize it. ~ Sri Ramana Maharshi,
634:We can only learn to know ourselves and do what we can - namely, surrender our will and fulfill God's will in us. ~ Saint Teresa of Avila,
635:We see hell restoring its victims to the upper regions, earth sending its buried dead to heaven, and heaven presenting the new arrivals to the Lord. ~ Saint Maximus of Turin,
636:All our strength is with the Divine. With Him we can surmount all the obstacles.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T3],
637:Children, it is the last hour; and just as you heard that the antichrist was coming, so now many antichrists have appeared. Thus we know this is the last hour." ~ 1 John 2:18,
638:He is always with us, aware of what we are, of all our thoughts, of all our feelings and all our actions.
   ~ The Mother, Words Of The Mother I, [T0],
639:It is more important that we should remember God than that we should breathe: indeed, if one may say so, we should do nothing else besides. ~ Saint Gregory of Nazianzus, [T5],
640:Oh my Lord! How true it is that whoever works for you is paid in troubles! And what a precious price to those who love you if we understand its value. ~ Saint Teresa of Jesus,
641:One enjoys real freedom when one realizes that God is the sole actor in the universe and we are only instruments in His hands. ~ Sri Ramakrishna,
642:Progress should mean that we are always changing the world to fit the vision, instead we are always changing the vision. ~ G K Chesterton, "The Eternal Revolution," Orthodoxy,
643:So long as we do not die to ourselves and are not indifferent to creatures, the soul will not be free. ~ Attar of Nishapur, the Eternal Wisdom
644:So we are said to be what our desire is. As our desire is, so is our will. As our will is, so are our acts. As we act, so we become.
   ~ Yajnavalkya, Brihadaranyaka Upanishad,
645:The abode
Of rapturous Love,
The bright epiphany whom we name God. ~ Sri Aurobindo, Collected Poems, The Rishi,
646:Trying to trace it [the ego, "I"] and find its source, we see it has no separate existence but merges in the real 'I'. ~ Sri Ramana Maharshi,
647:We go round and round in search of atma [Self] saying, `Where is atma? till at last we say, `This is atma this is me.' ~ Sri Ramana Maharshi,
648:And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. ~ Anonymous, The Bible, John, 1:14,
649:At each step we say in the language of the Sanskrit verse, "Even as I am appointed by Thee seated in my heart, so, O Lord, I act." ~ Sri Aurobindo, TSOY, The Master of the Work
650:Before we can learn
We need to learn how to learn;
And before we can learn how to learn, we need to learn how to unlearn. ~ Jalaluddin Rumi,
651:Consider God's charity. Where else have we ever seen someone who has been offended voluntarily paying out his life for those who have offended him?" ~ Saint Catherine of Siena,
652:God is light; there is no darkness in him at all. . . . if we live our lives in the light, as he is in the light, we are in union with one another . . . ~ Anonymous, The Bible,
653:In the study of creatures we must not exercise an empty and futile curiosity, but should make them the stepping-stone to things unperishable and everlasting. ~ Saint Augustine,
654:Mercy is heaven itself; to be good, we have all to be merciful. Even justice and right should stand on mercy. ~ Swami Vivekananda, (C.W. I. 59),
655:No man hath seen God at any time. If we love one another, God dwelleth in us and his love is perfected in us. ~ John IV. 12, the Eternal Wisdom
656:Nothing we think or do is void or vain;
Each is an energy loosed and holds its course. ~ Sri Aurobindo, Savitri, The Quest,
657:The Grace will never fail us - such is the faith we must keep constantly in our heart. With my blessings
   ~ The Mother, Mantras Of The Mother, 10 May,
658:We are one, after all, you and I;together we suffer.together exist,and forever will recreate each other. ~ Pierre Teilhard de Chardin,
659:We know perfectly well that baptism, besides washing away our sins and bringing us the gift of the Holy Spirit, is a symbol of the sufferings of Christ. ~ Jerusalem Catecheses,
660:A flower falls, even though we love it; and a weed grows, even though we do not love it....In this way our life should be understood. Then there is no problem. ~ Shunryu Suzuki,
661:For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. ~ Saint Paul,
662:It is of great importance, when we begin to practise prayer, not to let ourselves be frightened by our own thoughts. ~ Saint Teresa of Avila,
663:Our best friend is he who loves us in the best of ourselves, and yet does not ask us to be other than we are. ~ The Mother, Words Of The Mother II, 288,
664:Pain warns us not to exert our limbs to the point of breaking them. How much knowledge would we not need to recognize this by the exercise of mere reason. ~ Georg C Lichtenberg,
665:We all cooperate in one common work, some with knowledge and full intelligence, others without knowing it ~ Mar-cus Aurelius, the Eternal Wisdom
666:We are not human beings having a spiritual experience. We are spiritual beings having a human experience. ~ Pierre Teilhard de Chardin,
667:We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. ~ Swami Vivekananda, (C.W. I. 31),
668:We shall be blessed with clear vision if we keep our eyes fixed on Christ, for he, as Paul teaches, is our head, and there is in him no shadow of evil. ~ Saint Gregory of Nyssa,
669:When we act with obstinacy, malice, anger, violence, to whom do we make ourselves near and like? To wild beasts. ~ Epictetus, the Eternal Wisdom
670:Every morning may our thoughts rise fervently towards Thee, asking Thee how we can manifest and serve Thee best.
   ~ The Mother, Prayers And Meditations,
671:It is not known precisely where angels dwell whether in the air, the void, or the planets. It has not been God's pleasure that we should be informed of their abode.
   ~ Voltaire,
672:No such general thing as duty exists; we have only duties, often in conflict with each other. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
673:There is a Power within that knows beyond
Our knowings; we are greater than our thoughts, ~ Sri Aurobindo, Savitri, Satyavan,
674:'Tis Love, 'tis Love fills up the gulfs of Time!
By Love we find our kinship with the stars. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
675:To lose personality is necessary if we are to gain universality. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
676:We are not only what we know of ourselves but an immense more which we do not know. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
677:We aspire for a knowledge truly knowing, for a power truly powerful, for a love that truly loves.
   ~ The Mother, Words Of The Mother II, Divine and Man,
678:By three methods we may learn wisdom: First, by reflection, which is noblest; Second, by imitation, which is easiest; and third by experience, which is the bitterest. ~ Confucius,
679:The model we choose to use to understand something determines what we find. ~ Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making of the Western World,
680:The substance from which we derive our conception of the absolute is the identical substance from which we conceive of the finite. ~ Sri Ramakrishna,
681:We must know how to depend for everything and in everything on the Divine. He alone can surmount all difficulties.
   ~ The Mother, Words Of The Mother II,
682:We shall not therefore give occasion to sin, we shall not give any room to the Enemy within us, if by constant recollection we keep God ever dwelling in our hearts. ~ Saint Basil,
683:By faith we too embraced Christ, the salvation of God the Father, as he came to us from Bethlehem. Gentiles before, we have now become the people of God. ~ Sophronius of Jerusalem,
684:Easy are mortal
Hearts to be bent by Fate and soon we consent to our fortunes. ~ Sri Aurobindo, Collected Poems, Ilion,
685:Samadhi forest has a host. The abbot, and I'm the guest. Host and guest, we each other have our own mind. But they're both quiet as the same mountain peak. ~ WangAnShih, 1021-1086,
686:That which was the beginning of all things under heaven we may speak of as the 'mother' of all things.
He who apprehends the mother, thereby knows the sons.
Tao Te Ching, LI
687:The light is there, and the colours surround us; but, if we had no light and no colours in our own eyes, we should not perceive the outward phenomena. ~ Johann Wolfgang von Goethe,
688:We have at a certain stage to liberate ourselves even from the desire of our liberation. ~ Sri Aurobindo, Essays on the Gita, The Determinism of Nature,
689:All that we are on the outside is indeed conditioned by what is within. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
690:It is always our weaknesses that make us sad, and we can easily recover by advancing one step more on the way.
   ~ The Mother, Words Of The Mother II, [T1],
691:Let us never lose sight of this, my brothers, that when we depart from sincerity, we depart from the Truth. ~ Antoine the Healer, the Eternal Wisdom
692:Time is always moving on; nothing can stop it. We can't change the past, but we can learn from it to shape the future. Let's work together to create a happier future." ~ Dalai Lama,
693:Either let us fear the wrath which is to come or else let us love the grace we have—one or the other, so long as we are found in Jesus Christ unto true life. ~ Ignatius of Antioch,
694:Everyone who has ever written will have discovered that writing always awakens something which, though it lay within us, we failed clearly to recognize before. ~ Georg C Lichtenberg,
695:First we look at the hills in the painting, Then we look at the painting in the hills." ~ Li Yu, (aka Li Liweng), (1610-1680), Chinese playwright, novelist and publisher, Wikipedia.,
696:Good we have made by our thoughts and sin by our fear and recoiling; ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,
697:Imagine a family unbound by numbers or appearance with no 'I' left to suffer, it finds eternal nourishment in We." ~ Phoenix Desmond, author of "Make Love to the Universe,", (2011).,
698:Jesus knew—knew—that we're carrying the Kingdom of Heaven around within us, inside, where we're all too goddam stupid and sentimental and unimaginative to look" ~ J. D. Salinger,
699:To present a whole world that doesn't exist and make it seem real, we have to more or less pretend we're polymaths. That's just the act of all good writing.
   ~ William Gibson, [T5],
700:We have not come to this world either for fault-finding or for correcting others, we have come simply to learn. We must always ask ourselves, what we have learnt. ~ SWAMI PREMANANDA,
701:We have not come to this world either for fault-finding or for correcting others, we have come simply to learn. We must always ask ourselves, what we have learnt. ~ Swami Premananda,
702:What is God?

   God is the perfection that we must aspire to realise. 8 November 1969
   ~ The Mother, Words Of The Mother II, "The Divine" and "Man" [17],
703:God wills that our desire should be exercised in prayer, that we may be able to receive what he is prepared to give. ~ Saint Augustine of Hippo,
704:I have been impressed with the urgency of doing. Knowing is not enough; we must apply. Being willing is not enough; we must do.
   ~ Leonardo da Vinci,
705:Why are we on earth?

   To find the Divine who is in each of us and in all things.
   ~ The Mother, Words Of The Mother II, The True Aim of Life [3],
706:I wish I had never been born," she said. "What are we born for?" "For infinite happiness," said the Spirit. "you can step out into it at any moment..." ~ C S Lewis, The Great Divorce,
707:Unity we must create, but not necessarily uniformity. ~ Sri Aurobindo, The Human Cycle, Nature's Law in Our Progress - Unity in Diversity, Law and Liberty,
708:We are full of words but empty of actions, and therefore are cursed by the Lord, since he himself cursed the fig tree when he found no fruit but only leaves. ~ Saint Anthony of Padua,
709:We are like the spider. We weave our life and then move along in it. We are like the dreamer who dreams and then lives in the dream.This is true for the entire universe. ~ Upanishads,
710:We can no longer assert any single proposition, unless we guard ourselves by enumerating countless conditions which must be assumed. ~ Aleister Crowley,
711:We want to enjoy all the pleasures of the world to the full and to have the realization of God at one and the same time. Vain dream! It cannot be done, my friend. ~ SWAMI VIRAJANANDA,
712:Who can know God? It is not for us, nor required, to know God fully. It is enough if we can see and feel that God is the only reality. ~ Sri Ramakrishna,
713:All we have done is ever still to do.
All breaks and all renews and is the same. ~ Sri Aurobindo, Savitri, The Vision and the Boon,
714:And the memories of all we have loved stay and come back to us in the evening of our life. They are not dead but sleep, and it is well to gather a treasure of them. ~ Vincent van Gogh,
715:As far as we can discern, the sole purpose of human existence is to kindle a light of meaning in the darkness of mere being.
   ~ Carl Jung, Memories, Dreams, Reflections ch. II (1962),
716:Even when we are blinded by the fulfillment of every worldly desire there may arise in us this question: "Who am I who enjoy all this?" ~ Sri Ramakrishna,
717:Every man seeks the brotherhood of his fellow and we can only live by fraternity with others. ~ Sri Aurobindo, Karmayogin: The Right of Association, Speech,
718:Fraternal correction is likewise an act of charity, since through it we repel our brother's evil, namely, sin ~ Saint Thomas Aquinas, (ST 2-2.33.1).,
719:Seek and you shall find.... It is when we seek for the things which are within us that quest leads to discovery. ~ Meng-Tse II. 7.3, the Eternal Wisdom
720:Through the spirit we come to the root of action and existence. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
721:We should eagerly drink spiritual wine and become drunk with a sober-minded drunkenness so that, brim-full with this spiritual wine, we may speak of the divine mysteries. ~ Philokalia,
722:And he is our peace who made the two into one: that we might be men of good will, sweetly linked by the bond of unity. ~ Saint Augustine of Hippo,
723:Behind the surface of things there is a sea of perfect consciousness in which we can always dip.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
724:Even when we are blinded by the fulfillment of every worldly desire there may arise in us this question: "Who am I who enjoys all this?" ~ Sri Ramakrishna,
725:Friendship and love are indispensable notes in the harmony to which we aspire. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
726:The Catholic is our brother but the materialist not less. We owe him deference as to the greatest of believers. ~ Antonie the Healer, the Eternal Wisdom
727:We do not have to visit a madhouse to find disordered minds; our planet is the mental institution of the universe. ~ Johann Wolfgang von Goethe,
728:We know some things about God through faith which, because of their sublimity, demonstrative reason cannot attain ~ Saint Thomas Aquinas, (ScG 3.40).,
729:We must know how to give our life and also our death, our happiness and also our suffering. With my blessings. ~ The Mother, Mantras of the Mother, 28 December,
730:Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed.
   ~ Anonymous, The Bible, Romans, 13:11,
731:For nothing have we learned, but still repeat
Our stark misuse of self and others' souls. ~ Sri Aurobindo, Savitri, The Word of Fate,
732:Go on. You have worked wonderfully well. We do not wait for help, we will work it out, my boy, be self-reliant, faithful and patient. ~ Swami Vivekananda,
733:When we or other men commit sin, only then is it salutary to give in to sadness. But when we meet with misfortune in human affairs, then sadness has no efficacy. ~ Saint John Chrysostom,
734:When we quit thinking primarily about ourselves and our own self-preservation, we undergo a truly heroic transformation of consciousness." ~ Joseph Campbell, (1904-1987), Wikipedia. See,
735:Words fail us when we seek, not to express Him who Is, but merely to attain to the expression of the powers that environ Him. ~ Philo, the Eternal Wisdom
736:For this is the message that ye have heard from the beginning, that we should love one another. ~ Anonymous, The Bible, 1 John, III.11, the Eternal Wisdom
737:God cannot be seen so long as we keep the slightest taint of desire. Therefore, satisfy your small desires and renounce the great desires. ~ Sri Ramakrishna,
738:If we have not equality, it is a sign that we are still pursued by the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
739:The grace of God is so great and His love for us is such that we cannot understand what He has done for us ~ Saint Thomas Aquinas, (On the Creed, a. 4).
740:The kingdom of heaven is already in existence if we will have it, that perfection is already in man if he will see it. ~ Swami Vivekananda, (C.W. VI. 354),
741:To express our gratitude to Sri Aurobindo we can do nothing better than to be a living demonstration of his teaching.
   ~ The Mother, Words Of The Mother I, [T3],
742:We call Gabriel an Archangel, because he announced the Incarnation of the Word to the Virgin, for the belief of all ~ Saint Thomas Aquinas, (ScG 3.80).,
743:We do not come to God with bodily steps, but with those of the mind, the first of which is faith ~ Saint Thomas Aquinas, (Commentary on Jn 6, lect. 4).,
744:We must stand on our own legs; we must surely realize success which is our birthright! If a slight degree of fear is allowed to come in, we shall be overpowered. ~ SWAMI TRIGUNATITANANDA,
745:We should not hastily follow all of our youthful aspirations, taking into account the manifold crises which we shall have to pass through. ~ Sri Ramakrishna,
746:When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice." ~ Pope Saint Gregory the Great,
747:As far as we are concerned, Christ's immolation on our behalf takes place when we become aware of this grace and understand the life conferred on us by this sacrifice. ~ Pseudo-Chrysostom,
748:As the essence of Matter is Gravity, so, on the other hand, we may affirm that the substance, the essence of Spirit is Freedom
   ~ Georg Wilhelm Friedrich Hegel, The Philosophy of History,
749:By continual peeling of the onion, we find nothing is left, so on analyzing the ego we found that there is not any real entity that is ego. ~ Sri Ramakrishna,
750:Philosophy is free thought applied to the conditions of possibility of politics and history, as we have known it since Plato's Republic and Aristotle's Ethics and Politics. ~ Paul Ricoeur,
751:That life is grave and earnest under its smiles,
And we too with a wary gaiety
Should walk its roads. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
752:The grace of God is so great and His love for us is such that we cannot understand what He has done for us ~ Saint Thomas Aquinas, (On the Creed, a. 4).,
753:We do not pour forth our prayers as individuals, but with unanimous accord we declare, "Our Father" ~ Saint Thomas Aquinas, (Compendium Theologiae 2.5).,
754:We have faith for a defense, if we are not smitten with distrust, in immediately making the sign of the cross and commanding and smearing the heel with the beast. ~ Tertullian of Carthage,
755:What is tolerance? It is the consequence of humanity. We are all formed of frailty and error; let us pardon reciprocally each other's folly - that is the first law of nature.
   ~ Voltaire,
756:When we are dreaming alone it is only a dream. When we are dreaming with others, it is the beginning of reality." ~ Hélder Câmara 1(909 - 1999) Brazilian Catholic Archbishop. Wikipedia.,
757:After dusk the glow worms make their appearance and think: "We are giving light to the world." But when the stars rise, their pride is gone. ~ Sri Ramakrishna,
758:Dzogchen teaches that if we practice today, we will awaken today, and if we practice tonight, we will awaken tonight. ~ Lama Surya Das, Natural Radiance: Awakening to Your Great Perfection,
759:The more we are afflicted in this world, the greater is our assurance in the next; the more we sorrow in the present, the greater will be our joy in the future." ~ Saint Isidore of Seville,
760:The root of desire is the vital craving to seize upon that which we feel we have not. ~ Sri Aurobindo, The Synthesis Of Yoga, Purification - The Lower Mentality,
761:When we are dreaming alone it is only a dream. When we are dreaming with others, it is the beginning of reality." ~ Hélder Câmara, (1909 - 1999) Brazilian Catholic Archbishop, Wikipedia.,
762:All the time of our life and faith will benefit us nothing if we do not resist, as is fitting for children of God, in this present lawless age and in the coming trials. ~ Letter of Barnabas,
763:And from the unsounded depths of the Unknown a reply came sublime and formidable and we knew that the earth was saved.
   ~ The Mother, Prayers And Meditations, [T0],
764:animal, or human being. Knowing how deeply our lives intertwine, We vow to not abuse the great truth of the Three Treasures." ~ Stephanie Kaza, Professor, practicing Soto Zen Buddhist, Wik.,
765:Our duty, as men and women, is to proceed as if limits to our ability did not exist. We are collaborators in creation. ~ Pierre Teilhard de Chardin,
766:The land is sacred. These words are at the core of our being. The land is our mother, the rivers our blood. Take our land away and we die. That is, the Indian in us dies." ~ Mary Brave Bird,
767:The least indigent mortal is the one who desires the least. We have everything we wish when we wish only for what is sufficient. ~ Seneca, the Eternal Wisdom
768:The Master of man and his infinite Lover,
He is close to our hearts, had we vision to see. ~ Sri Aurobindo, Collected Poems, Who,
769:The true joy of a moonlit night is something we no longer understand. Only the men of old, when there were no lights, could understand the true joy of a moonlit night.
   ~ Yasunari Kawabata,
770:We are always in the presence of God, yet it seems to me that those who pray are in His presence in a very different sense. ~ Saint Teresa of Avila, [T5],
771:We live by fragments of experience and judge by our fragmentary values each thing and the whole. ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
772:Book! You lie there; the fact is, you books must know your places. You'll do to give us the bare words and facts, but we come in to supply the thoughts. ~ Stubb in Herman Melville, Moby-Dick,
773:Historical truth, for him, is not what has happened; it is what we judge to have happened.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
774:Ignorance is no excuse when once we know that ignorance is the only possible excuse. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics,
775:Physics is mathematical not because we know so much about the physical world, but because we know so little; it is only its mathematical properties that we can discover. ~ Bertrand Russell,
776:Putting away lying, speak every man truth with his neighbour: for we are members one of another. ~ Anonymous, The Bible, Ephesians, IV. 25, the Eternal Wisdom
777:We must work together and with the angels to do the things of God, and we must do so in accordance with the Providence of Jesus "who works all things in all" (1 Cor 12:6). ~ Pseudo-Dyonisius,
778:All this universe, and in that word are comprised things divine and human, all is only one great body of which we are the members. ~ Seneca, the Eternal Wisdom
779:And he departed from our sight that we might return to our hearts and find him there. For he left us, and behold, he is here. ~ Saint Augustine of Hippo,
780:Fourthly, our REVERENCE for Him is thereby increased, since we no longer deem Him an earthly man, but the God of heaven ~ Saint Thomas Aquinas, (ST 3.57.6).,
781:I suggest that the only books that influence us are those for which we are ready, and which have gone a little further down our particular path than we have yet gone ourselves. ~ E.M. Forster
782:I think we should take the set of actions that are most likely to make the future better, and then reevaluate those actions to make sure that its true. ~ Elon Musk, Joe Rogan Experience, 1169,
783:Since we are the one, now, then and always, the one in place, here, there and everywhere, there is we, we. Time and place do not exist. ~ Sri Ramana Maharshi,
784:The books we love, they love us back. And just as we mark our places in the pages, those pages leave their marks on us. I can see it in you, sure as I see it in me. ~ Jay Kristoff, Nevernight,
785:The basic idea of integral transformative practice (ITP) is simple: the more aspects of our being that we simultaneously exercise, the more likely that transformation will occur. ~ ken-wilber,
786:What we call the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
787:When we contemplate the sufferings of Jesus He grants us, according to the measure of our faith, the grace to practice the virtues He revealed during those sacred hours." ~ Saint Angela Merici,
788:As humans we make mistakes. The best of us are those who repent, reflect, make changes and better ourselves.. ~ Shaykh Muhammad Al-Yaqoubi, @Sufi_Path
789:It is not good to say that what we ourselves think of God is the only truth and what others think is false. Can a man really fathom God's nature? ~ Sri Ramakrishna,
790:The divine Spirit dwells in every man. How can we make a difference among those who carry in themselves one and the same principle? ~ Tolstoy, the Eternal Wisdom
791:As we move toward death, we realize that all we can take with us is our selves." ~ Robert Earl Burton, "Self-Remembering,", (1995). Teacher of The Fourth Way, (the teachings of G. I. Gurdjieff).,
792:On the day we call the day of the sun, all who dwell in the city or country gather in the same place. The memoirs of the apostles and the writings of the prophets are read. ~ Saint Justin Martyr,
793:Regret for the things we did can be tempered by time; it is regret for the things we did not do that is inconsolable." ~ Sydney Smith, (1771-1845), an English wit and Anglican cleric, Wikipedia.,
794:The higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
795:We are born to contri bute to a mutual action like feet and hands. The hostility of men among themselves is against Nature. ~ Mar-cus Aurelius, the Eternal Wisdom
796:We must aid our parents, love and revere them, according to their human nature, but hate their moral vices and what in them turns us away from God (Commentary on John 19). ~ Saint Thomas Aquinas,
797:When we say, "The Blessed Virgin is the Mother of God," this word "God" stands only for the incarnate Person of the Son ~ Saint Thomas Aquinas, (ST 3.35.4ad3).,
798:It is always a mistake to complain about the circumstances of our life, for they are the outward expression of what we are ourselves. ~ The Mother, Words Of The Mother II,
799:Letting go gives us freedom, and freedom is the only condition for happiness. If, in our heart, we still cling to anything - anger, anxiety, or possessions - we cannot be free." ~ Thich Nhat Hanh,
800:What offering should be made that we may attain to the Eternal? To find the Eternal thou must offer him thy body, thy mind and all thy possessions. ~ Sri Ramakrishna,
801:All spiritual teachings are only meant to make us retrace our steps to our Original Source. We need not acquire anything new, only give up false ideas and useless accretions. ~ Sri Ramana Maharshi,
802:But Muslims and pagans accept neither one, so we must turn to natural reason, to which all men are forced to give their assent ~ Saint Thomas Aquinas, (ScG 1.2).,
803:Day and night constantly the Presence is there. It is enough to turn silently inward and we detect it.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T5],
804:The nearer we get to the absolute Ananda, the greater becomes our joy in man and the universe. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
805:The resistance with which we meet in the accomplishment of our work is proportional to its importance. With my blessings.
   ~ The Mother, Mantras Of The Mother, 10 October,
806:The wine we really drink is our own blood. Our bodies ferment in these barrels. We give everything for a glass of this. We give our minds for a sip. ~ Jalaluddin Rumi,
807:We rarely think of the air we breathe, yet it is in us and around us all the time. In similar fashion, the presence of God penetrates us, is all around us, is always embracing us. ~ Thomas Keating,
808:What we want is vigour in the blood, strength in the nerves, iron muscles and nerves of steel, not softening namby-pamby ideas. ~ Swami Vivekananda, (C.W. III. 278),
809:Going for refuge to Buddha, Dharma, and Sangha means that we apply effort to receiving Buddha's blessings, to putting Dharma into practice, and to receiving help from Sangha. ~ Geshe Kelsang Gyatso,
810:I regard consciousness as fundamental. I regard matter as derivative from consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness. ~ Max Planck,
811:Leisure is only possible when we are at one with ourselves. We tend to overwork as a means of self-escape, as a way of trying to justify our existence. ~ Josef Pieper, Leisure: The Basis of Culture,
812:The Force is there waiting to be manifested, we must discover the new forms through which it can manifest. With my Blessings.
   ~ The Mother, Mantras Of The Mother, 12 June,
813:The reason you want to be better is the reason why you aren't, shall I put it like that? We aren't better because we want to be. Because the road to hell is paved with good intentions. ~ Alan Watts,
814:We are creating new fate for the future even while undergoing old fate from the past in the present. ~ Sri Aurobindo, Letters on Yoga - I, Fate, Free Will and Prediction,
815:We need more understanding of human nature, because the only danger that exists is man himself ~ he is the great danger, and we are pitifully unaware of it. We know nothing of man ~ far too little.,
816:It is only when we no longer compulsively need someone that we can have a real relationship with them…" ~ Arthur Storr, (1920 - 2001), an English psychiatrist, psychoanalyst and author, Wikipedia.,
817:Ourselves within us lethal forces nurse;
We make of our own enemies our guests. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
818:Q:Should we read Gita once in a while?
M:Always.
Q:May we read the Bible?
M:The Bible and the Gita are the same. ~ Sri Ramana Maharshi, Talks, 164, [T5],
819:The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms. ~ Sri Aurobindo, Kena and Other Upanishads, The Supramental Godhead,
820:The value of life lies not in the length of days, but in the use we make of them... Whether you find satisfaction in life depends not on your tale of years, but on your will.
   ~ Michel de Montaigne,
821:We who are weak and poor ought not to despair because we are fervent at times and at other times cold, for the spirit comes and goes according to His will. ~ Thomas A Kempis, The Imitation of Christ,
822:If we think of ourselves as cattle with ropes hanging from our noses, Dharma practitioners hold that rope in their own hands, whereas ordinary people are controlled by others. ~ Chokyi Nyima Rinpoche,
823:Man falls not suddenly into death, but moves to meet him step by step. We are dying each day; each day robs us of a part of our existence. ~ Sencea, the Eternal Wisdom
824:To take pleasure in another's evil belongs to hatred, which is contrary to the charity whereby we are bound to love all men. ~ Saint Thomas Aquinas, (ST 2-2.108.1).,
825:We can't have full knowledge all at once. We must start by believing; then afterwards we may be led on to master the evidence for ourselves." ~ Saint Thomas Aquinas,
826:Against the soul that grows weary in the affliction that comes upon it from restriction of bread and water: 'It is through many afflictions that we must enter the kingdom of God.' ~ Evagrius of Pontus,
827:Beauty is always seducing while justice often appears unattractive. If in this world we could see justice as it is in itself, it would engulf us in loveliness. ~ George Grant, "Justice and Technology",
828:By faithfulness we are collected and wound up into unity within ourselves, whereas we had been scattered abroad in multiplicity. ~ Saint Augustine of Hippo, [T5],
829:Life-World
The Light is nearer to us than we think and at any time its hour may come. ~ Sri Aurobindo, Letters on Himself and the Ashram, Birthday Messages for Disciples,
830:The state we call realization is simply being oneself, not knowing anything or becoming anything. If one has realized, he is that which alone is, and which alone has always been. ~ Sri Ramana Maharshi,
831:We have no power of our own in any separately individual sense, but only a personal formulation of the one Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Shakti,
832:We love irrational creatures out of charity, in as much as we wish them to endure, to give glory to God, and be useful to man ~ Saint Thomas Aquinas, (ST 2-2.25.11).,
833:Circumcision signified "the passing away of the old generation" from the decrepitude of which we are freed by Christ's Passion ~ Saint Thomas Aquinas, (ST 3.37.1ad1).,
834:In order to be filled anew the vessel must get empty sometimes. It is when we are preparing for greater receptivities that we feel empty.
   ~ The Mother, Words Of The Mother II,
835:Space is a bar twixt our ankles,
Time is a weight that we drag and the scar of the centuries rankles ~ Sri Aurobindo, Collected Poems, Ahana,
836:The day when we get back to the ancient worship of delight and beauty, will be our day of salvation ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
837:The good acts we do today, our own progress will show to us tomorrow as an evil, because we shall have acquired a greater light. ~ Antoine the Healer, the Eternal Wisdom
838:When we start to feel anxious or depressed, instead of asking, "What do I need to get to be happy?" The question becomes, "What am I doing to disturb the inner peace that I already have?" ~ D.T. Suzuki,
839:As long as there is intense struggle, there are still desires which tie us to the world. We have not realized yet its complete hollowness. When we realize that, the way is easy. ~ Swami Ramakrishnananda,
840:At first sin is a stranger in the soul; then it becomes a guest; and when we are habituated to it, it becomes as if the master of the house. ~ Tolstoi, the Eternal Wisdom
841:Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child — our own two eyes. All is a miracle." ~ Thich Nhat Hanh,
842:Everyone creates a world for himself and lives in it, imprisoned by one's ignorance. All we have to do is to deny reality to our prison. ~ Sri Nisargadatta Maharaj,
843:Forewilled by the gods, Alexander,
All things happen on earth and yet we must strive who are mortals, ~ Sri Aurobindo, Collected Poems, Ilion,
844:Last night I dreamed about you. What happened in detail I can hardly remember, all I know is that we kept merging into one another. I was you, you were me. Finally you somehow caught fire. ~ Franz Kafka,
845:Sri Aurobindo is always with us, enlightening, guiding, protecting. We must answer to his grace by a perfect faithfulness.
   ~ The Mother, Mantras Of The Mother, 14 AUGUST, [T1],
846:The Divine is beyond our oppositions of ideas, beyond the logical contradictions we make between his aspects. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
847:We cling to things, people, beliefs, and behaviors not because we love them, but because we are terrified of losing them." ~ Gerald G. May, (1940 - 2005) American Psychiatrist and Theologian, Wikipedia.,
848:Both peace and peacelessness come to us for the sake of our own experience, according to God's dispensation, but we have to remain steady under all circumstances by holding on to Him. ~ Swami Saradananda,
849:Mind keeps the soul prisoner, we are slaves to our acts;
We cannot free our gaze to reach wisdom's sun. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
850:Often when after falling into sin we strive to return to God, we experience further and more grievous attacks from the old enemy ~ Saint Thomas Aquinas, (ST 3.44.1ad4).,
851:Only in the pauses between things, in the brief contemplative spaces of just being, can we catch a glimpse of love itself." ~ Gerald G. May, (1940 - 2005) American Psychiatrist and Theologian, Wikipedia.,
852:We regard the world not as an invention of the devil or a self-delusion of the soul, but as a manifestation of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
853:When we speak about justice, we are speaking of Christ. When we speak about peace, we are speaking of Christ. When we speak about truth and life and redemption, we are speaking of Christ. ~ Saint Ambrose,
854:An old self lurks in the new self we are;
Hardly we escape from what we once had been: ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
855:Dharma means every ideal which we can propose to ourselves and the law of its working out and its action. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
856:In death we shall rediscover all the instants of our life and we shall freely combine them as in dreams.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
857:The Guru cannot give you anything new, which you have not already. Removal of the notion that we have not realized the Self is all that is required. ~ Sri Ramana Maharshi,
858:The things we cannot realise today we shall be able to realise tomorrow. The only necessity is to endure. With my Blessings.
   ~ The Mother, Mantras Of The Mother, 20 August, [T5],
859:We as economic society are going to have to pay our whole population to go to school and pay it to stay at school. ~ R Buckminster Fuller, Education Automation: Freeing the Scholar to Return to His Studie,
860:For integral self-possession we must be one not only with the Self, with God, but with all existences. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of the Cosmic Self,
861:Humanity is not the highest godhead; God is more than humanity; but in humanity too we have to find and to serve him. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Materialism,
862:If we raise ourselves for a moment by aesthetic contemplation above the heavy terrestrial atmosphere, we are then beings blessed over all. ~ Schopenhauer, the Eternal Wisdom
863:Life only is, or death is life disguised,—
Life a short death until by life we are surprised. ~ Sri Aurobindo, Collected Poems, Life and Death,
864:My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth. ~ John III. 18, 19, the Eternal Wisdom
865:Nothing has ever existed except this moment. That's all there is. That's all we are. Yet most human beings spend 50 to 90 percent or more of their time in their imagination, living in fantasy." ~ Joko Beck,
866:Read the gospel attentively and you will see that Jesus sacrificed even charity for prayer. And do you know why? To teach us that, without God, we are too poor to help the poor. ~ Mother Teresa of Calcutta,
867:We must see only through the Divine's eyes and act only through the Divine's will.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Surrender to the Divine Will, Surrender,
868:What we see as error is very frequently the symbol or a disguise or a corruption or malformation of a truth. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
869:When we repeat the Name of the Mother, it begins to echo in all your consciousness, outside as well as inside you.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T2],
870:The sentiment of unity is not sufficient to create unity; we require also the practice of unity. ~ Sri Aurobindo, Bande Mataram - I, Shall India Be Free? - Unity and British Rule,
871:We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
872:Busy our hearts are weaving thoughts and images always:
After their kind they see what here we call truth. ~ Sri Aurobindo, Collected Poems, Ilion,
873:In the natural and intellectual realms, we distinguish what we cannot separate; and in the moral world, we must distinguish in order to separate. ~ Coleridge, Aids to Reflection, 'Introductory Aphorisms' xxv,
874:My brain is only a receiver, in the Universe there is a core from which we obtain knowledge, strength, inspiration. I have not penetrated into the secrets of this core, but I know it exists.
   ~ Nikola Tesla,
875:Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit. ~ Sri Aurobindo, The Life Divine, The Knot of Matter,
876:The Divine's will is that we should be like channels always open, always more wide, so that His forces may pour their abundance into the mould.
   ~ The Mother, Words Of The Mother II,
877:We go on to say, May your name be hallowed. It is not that we think to make God holy by our prayers; rather we are asking God that his name may be made holy in us. ~ Cyprian of Carthage, On the Lord's Prayer,
878:Without experience of pain we would not get all the infinite value of the divine delight of which pain is in travail. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
879:For then alone do we know God truly, when we believe that He is far above all that man can possibly think of God. ~ Saint Thomas Aquinas, Summa contra Gentiles, I, 5, par. 3,
880:Out of our thoughts we must leap up to sight,
   Breathe her divine illimitable air,
   ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
881:Since the measuring device has been constructed by the observer ... we have to remember that what we observe is not nature itself but nature exposed to our method of questioning.
   ~ Werner Heisenberg,
882:Some part of our being knows this is where we came from. We long to return. And we can. Because the cosmos is also within us. We're made of star-stuff. We are a way for the cosmos to know itself. ~ Carl Sagan,
883:The surface of the earth is the shore of the cosmic ocean. On this shore we've learned most of what we know. Recently we've waded a little way out, maybe ankle-deep, and the water seems inviting. ~ Carl Sagan,
884:The truth is that we live out our lives putting off all that can be put off; perhaps we all know deep down that we are immortal and that sooner or later all men will do and know all things. ~ Jorge Luis Borge,
885:The zeal we devote to fulfilling the precept "Know thyself," leads us to the true happiness whose condition is the knowledge of veritable truths. ~ Porphyry, the Eternal Wisdom
886:Tomorrow is the most important thing in life. Comes into us at midnight very clean. It's perfect when it arrives and it puts itself in our hands. It hopes we've learned something from yesterday." ~ John Wayne,
887:We can thus recognise that all phenomena of the world are only the illusory manifestations of the mind and have no reality proper to themselves. ~ Awaghosha, the Eternal Wisdom
888:We do not 'have' awareness, we are awareness. Awareness is not an attribute of the body, just as the screen is not a property of a character in a movie." ~ Rupert Spira "The Nature of Consciousness,", (2017).,
889:We may find when all the rest has failed
Hid in ourselves the key of perfect change. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
890:All mathematical laws which we find in Nature are always suspect to me, in spite of their beauty. They give me no pleasure. They are merely auxiliaries. At close range it is all not true. ~ Georg C Lichtenberg,
891:All things are the symbols through which we have to approach and draw nearer to That by which we and they exist. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
892:Behind each priest, there is a demon fighting for his fall. If we have the language to criticize them, we must have twice as much to pray for them.
   ~ Saint Teresa of Avila,
893:Only by falling back on our better thought, by yielding to the spirit of prophecy which is innate in every man, can we know what that wisdom saith. ~ Emerson, the Eternal Wisdom
894:Sometimes things look good & seem good from the outside, but are bad from the inside. We should be careful. ~ Shaykh Mehmet Adil al-Haqqani Al-Naqshabandi, @Sufi_Path
895:The development of the free individual is, we have said, the first condition for the development of the perfect society. ~ Sri Aurobindo, The Human Cycle, Civilisation and Barbarism,
896:We ought to be in a constant state of aspiration, but when we cannot aspire let us pray with the simplcity of a child. With my blessings.
   ~ The Mother, Mantras Of The Mother, 25 July,
897:We shall incur no slight injury but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. ~ Saint Clement,
898:When we trust in the Divine's Grace we get an unfailing courage. 15 May 1954
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, TRUST IN THE DIVINE GRACE AND HELP [92],
899:For this passover to be perfect, we must suspend all the operations of the mind and we must transform the peak of our affections, directing them to God alone. This is a sacred mystical experience. ~ Bonaventure,
900:If you don't see what is happening, it doesn't mean it's not happening. ~ 'We are on the verge of a global transformation. All we need is the right major crisis and the nations will accept the New World Order.',
901:The Sun from which we kindle all our suns,
The Light that leans from the unrealised Vasts, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T1],
902:We are here to awaken from our illusion of separateness." ~ Thich Nhat Hanh, (b. 1926) a Vietnamese Buddhist monk and peace activist, published more than 100 books, including more than 40 in English, Wikipedia.,
903:We cannot afford to take ourselves or other persons so seriously. It is wise to realize that we are not actually qualified to sit in judgment on each other. ~ Manly P Hall, The Mystic Maze of Thought 1970, p.8),
904:As the ancient Fathers were saved through faith in Christ's future coming, so are we saved through faith in Christ's past birth and Passion ~ Saint Thomas Aquinas, (ST 3.61.4).,
905:Soul-existence is the real Individuality which stands behind the constant mutations of the thing we call our personality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
906:To put into practice the teachings of our holy faith, it is not enough to convince ourselves that they are true; we must love them. Love united to faith makes us practise our religion." ~ Saint Alphonsus Liguori,
907:Very weak are our efforts for the discovery of such great blessings, but when we arrive at them, we are recompensed by the felicity of our conscience. ~ Hermes, the Eternal Wisdom
908:We are powerfully imprisoned by the terms in which we have been conducted to think." ~ Buckminister Fuller, (1895 - 1983) American architect, systems theorist, author, designer, inventor and futurist, Wikipedia.,
909:It is necessarily through the individual Self that we must arrive at the One, for that is the basis of all our experience. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
910:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
911:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine: The Integral Knowledge and the Aim of Life; Four Theories of Existence,
912:There is only one path to Heaven. On Earth we call it Love." ~ Henry David Thoreau, (1817 - 1862) American essayist, poet, and philosopher. A leading transcendentalist, best known for his book "Walden", Wikipedia,
913:The Victorian Age, for all its humbug, was a period of rapid progress, because men were dominated by hope rather than fear. If we are again to have progress, we must again be dominated by hope. ~ Bertrand Russell,
914:Too often we underestimate the power of a touch, a smile, a kind word, a listening ear, an honest compliment, or the smallest act of caring, all of which have the potential to turn a life around." ~ Leo Buscaglia,
915:You are priests, not social or political leaders. Let us not be under the illusion that we are serving the Gospel through an exaggerated interest in the wide field of temporal problems." ~ Saint Pope John Paul II,
916:Building of the Soul
For the most part we are much too busy living and thinking to have leisure to be silent and see. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra,
917:Divinity is the end of all wisdom. What can there be greater than Divine wisdom, what higher, what nobler, and what truer? That Divine wisdom is the end. We must reach that end sooner or later. ~ SWAMI ABHEDANANDA,
918:If we are treading the path of light, and if by chance, by mistake, by ignorance, or even by bad habit, we commit mistakes, we will return to the path again, because of the guidance from the unknown. ~ Swami Rama,
919:It not seldom happens that in the purposeless rovings and wanderings of the imagination we hunt down such game as can be put to use by our purposeful philosophy in its well-ordered household. ~ Georg C Lichtenberg,
920:No one can become really educated without having pursued some study in which he took no interest--for it is a part of education to learn to interest ourselves in subjects for which we have no aptitude. ~ T S Eliot,
921:The Divine is the perfection towards which we move. And if you like, I shall lead you to Him very willingly. Have confidence.
   ~ The Mother, Words Of The Mother II, "The Divine" and "Man",
922:The only way for us to have long-term happiness is to live by our highest ideals, to consistently act in acccordance with what we believe our life is truly about. ~ Anthony Robbins, Awaken the Giant Within, p. 345,
923:What offering should be made that we may attain to the Eternal? To find the Eternal thou must offer him thy body, thy mind and all thy possessions. ~ Ramakrishna, the Eternal Wisdom
924:After Christ's death the Apostle expresses a desire to be dissolved and be with Christ: Hence, we are told: 'Fear not them that kill the body' ~ Saint Thomas Aquinas, (Mt. 10:28).,
925:The heart of the question is whether all Americans are to be afforded equal rights and equal opportunities, whether we are going to treat our fellow Americans as we want to be treated.'' ~ President John F. Kennedy,
926:Although we may wish for more or strive to do better than we have, in these times it is enough to keep your soul." ~ Eric Micha'el Leventhal, literary consultant and holistic educator on the island of Maui, Hawai'i.,
927:And we cannot achieve this health except through the physician of our souls, Jesus Christ, 'who shall save His people from their sins' ~ Saint Thomas Aquinas, (Mt. 1:21)(ScG 4.72).,
928:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
929:Everybody is quick to point out the oppression of others towards us but nobody wants to see how we oppress ourselves by our selves." ~ Shaykh Abdullah Al-Haddad, @Sufi_Path
930:If we want to have conversations with God (of course within us), is it possible? If yes, on what condition?

   God does not indulge in conversation.
   ~ The Mother, Words Of The Mother II,
931:Let us read it thus: even if you do turn your face away from us, Lord, its light is still imprinted upon us. We hold it in our hearts and our innermost feelings are transformed by its light. ~ Saint Ambrose of Milan,
932:The ever-living whom we name as dead
Could leave their glory beyond death and birth ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
933:There is nowhere in this world, nor in the air, nor in the midst of the ocean any place where we can disembarrass ourselves of the evil we have done. ~ Dhainmapada, the Eternal Wisdom
934:This equality and this oneness are the indispensable twin foundation we must lay down for a divine being, a divine consciousness, a divine action.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
935:We can reach a point where our way of life again has the dignities and the values which make living important. ~ Manly P. Hall, Lecture
936:We find ourselves in this earth as in a tempestuous sea, in a desert, in a vale of tears. Now then, Mary is the Star of the Sea, the solace of our desert, the light that guides us towards heaven." ~ Saint John Bosco,
937:We in this generation, must come to terms with nature, and I think we're challenged as mankind has never been challenged before to prove our maturity and our mastery, not of nature, but of ourselves. ~ Rachel Carson,
938:Every soul from whom we can seek blessings in his lifetime may also be approached for seeking blessings after he dies." ~ Imam Ghazali رحمة الله عليه, @Sufi_Path
939:It is necessary that the Holy Spirit enter our heart. Everything good that we do, that we do for Christ, is given to us by the Holy Spirit, but prayer most of all, which is always available to us. ~ Seraphim of Sarov,
940:Just as we outgrow a pair of trousers, we outgrow acquaintances, libraries, principles, etc., at times before they're worn out and times - and this is the worst of all - before we have new ones. ~ Georg C Lichtenberg,
941:The mysterious and unchanging change
Of the persistent movement we call Time ~ Sri Aurobindo, Savitri, 02.05,
942:We do not pray to change God's plan; rather, we pray in order to procure what God has planned to be fulfilled through the prayers of the saints ~ Saint Thomas Aquinas, (ST 2-2.83.2).
943:We must finally get over seeing modernity as a single process of which Europe is the paradigm. . . . Then the real positive work of building mutual understanding can begin. ~ Charles Taylor, Modern Social Imaginaries,
944:Wherever we are, we can train as a warrior. Our tools are sitting meditation, tonglen, slogan practice, and cultivating the four limitless qualities of loving-kindness, compassion, joy, and equanimity. ~ Pema Chodron,
945:Above us, within us, around us is the AllStrength and it is that that we have to rely on for our work, our development, our transforming change. ~ Sri Aurobindo, Letters on Yoga - IV, Sleep,
946:A deathbound littleness is not all we are:
Immortal our forgotten vastnesses
Await discovery in our summit selves; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
947:Always our voices are prompted to speech for an end that we know not,
Always we think that we drive, but are driven. ~ Sri Aurobindo, Collected Poems, Ilion,
948:Are we forming children who are only capable of learning what is already known? Or should we try to develop creative and innovative minds, capable of discovery from the preschool age on, throughout life? ~ Jean Piaget,
949:Certainly the sacraments of the body and blood of Christ, which we receive, is a divine thing. On account of this and through the same 'we are made partakers of the divine nature' (2 Pet. 1:4). ~ Pope Saint Gelasius I,
950:If we shed tears for God, does He ever shed a tear for us?

   Surely He has deep compassion for you, but His eyes are not of the kind that shed tears.
   ~ The Mother, Words Of The Mother II,
951:In the discourse I am seeing questions about what acceptance we Catholics owe to actions of the Church ~ Saint Thomas Aquinas, (specifically pope/bishops in their official capacity).,
952:No thought is vain; our very dreams
Substantial are;
The light we see in fancy, yonder gleams
In the star. ~ Sri Aurobindo, Collected Poems, The Rishi,
953:Since we desire the true happiness that is brought about by a calm mind, and such peace of mind arises only from having a compassionate attitude, we need to make a concerted effort to develop compassion." ~ Dalai Lama,
954:So we should acquire the power of concentration by fixing the mind first on forms and when we have obtained in this a full success, we can easily fix it on the formless. ~ Sri Ramakrishna,
955:The work which we have to do for humanity is a work which no other nation can accomplish, the spiritualisation of the race. ~ Sri Aurobindo, Bande Mataram - II, Spirituality and Nationalism,
956:We are not our stages; we are not the self who hangs in the balance at this moment in our evolution. We are the activity of this evolution. We compose our stages, and we experience this composing. ~ Robert Kegan, 1982,
957:We do not pray to change God's plan; rather, we pray in order to procure what God has planned to be fulfilled through the prayers of the saints ~ Saint Thomas Aquinas, (ST 2-2.83.2).,
958:We have been taught that the food consecrated by the Word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus. ~ Justin Martyr,
959:After Egypt they dwelt in desert places; after your departure you will dwell in heaven. Their great leader and commander was Moses; we have a new Moses, God himself, as our leader and commander. ~ Saint John Chrysostom,
960:Conscious dimly of births unfinished hid in our being
Rest we cannot; a world cries in us for space and for fullness. ~ Sri Aurobindo, Collected Poems, Ilion,
961:The phantom of a dark and evil start
Ghostlike pursues all that we dream and do. ~ Sri Aurobindo, Savitri, 02.04
962:We have to realise the true self of ourselves and of all; and to realise the true self is to realise Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
963:What should we do to remain always in contact with the Divine, so that no person or event can draw us away from this contact?

   Aspiration. Sincerity.
   ~ The Mother, Words Of The Mother II,
964:It is not easy to confer upon the young a strength or vision which we do not possess, but sometime, these young people will be the leaders and supporters of world affairs. ~ Manly P Hall, (PRS Journal Autumn 1961, p.11),
965:Nature takes us as we are and to some extent suits her movements to our need or our demands on her. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
966:To know is not to be well informed; it is our own effort that must reveal all to us and we can owe nothing to other than ourselves. ~ Antoine the Healer: "Revelations", the Eternal Wisdom
967:The higher Truth is all the time working in us but through the lower power - Aparashakti. It is when we become conscious of the play of this higher Power then only yoga begins. ~ Sri Aurobindo,
968:The whole thing, the most difficult thing, is to wake the heart. Somehow one has to learn to be able to live in the heart, to judge from the heart, as ordinarily we live in mechanical mind and judge from that. ~ R.Collin,
969:It is a criminal blunder of our maturer years that we so tamely and without frantic and habitual struggles to retain it, allow the ecstasy of the unbounded to slip away out of our lives. ~ John Cowper Powys, Autobiography,
970:Oh thou! who art free of notion, imagination, and duality, We are all bellows in the ocean of eternity." ~ Binavali, a sufi of the 17th century. From "The Religion of the Sufis : From The Dabistan of Mohsin Fani,", (1979),
971:Once we recognize that thoughts are empty, the mind will no longer have the power to deceive us. But as long as we take our deluded thoughts as real, they will continue to torment us mercilessly. ~ Dilgo Khyentse Rinpoche,
972:The idea of the future, pregnant with an infinity of possibilities, is thus more fruitful than the future itself, and this is why we find more charm in hope than in possession, in dreams than in reality.
   ~ Henri Bergson,
973:The world is no more than the Beloved single face; In the desire of the One to know its own beauty, we exist." ~ Ghalib, (1797 - 1869) prominent Urdu and Persian poet during the last years of the Mughal Empire, Wikipedia.,
974:Until we start to see these false perceptions for what they really are, consciousness will be imprisoned within the dream state. ~ Adyashanti, The End of Your World: Uncensored Straight Talk on the Nature of Enlightenment,
975:We do not preach only one coming of Christ, but a second as well, much more glorious than the first. The first coming was marked by patience; the second will bring the crown of a divine kingdom. ~ Saint Cyril of Jerusalem,
976:We have the choice; it depends on us to choose the good or the evil by our own will. The choice of evil draws us to our physical nature and subjects us to fate. ~ Horace, the Eternal Wisdom
977:We may gain some inkling of what God is if we attempt by means of every sensation to reach the reality of each creature, not giving up until we are alive to what transcends it… ~ Clement of Alexandria, Miscellanies v.11,
978:When we wish to enjoy Christ we should go to meet him, and not expect that he adapt himself to us; rather, we should adapt ourselves to him ~ Saint Thomas Aquinas, (In John 11, lect. 5).,
979:With artificial intelligence, we are summoning the demon. In all those stories where there's the guy with the pentagram and the holy water, it's like, yeah, he's sure he can control the demon. Didn't work out. ~ Elon Musk,
980:After realizing God, one rightly feels that God is our Father or Mother. As long as we have not realized God, we feel that we are far away from Him, children of someone else. ~ Sri Ramakrishna,
981:A truly religious man should think that other religions are also so many paths leading to the Truth. We should always maintain an attitude of respect towards other religions. ~ Sri Ramakrishna,
982:He camped in the Bunker with his typewriter, his shotgun, and his overcoat. From time to time he'd slip on his coat, saunter our way, and take his place at the table we reserved for him in front of the stage. ~ Patti Smith,
983:Love is perhaps the only glimpse we are permitted of eternity." ~ Helen Hayes, (1900 - 1993) American actress whose career spanned 80 years. She eventually received the nickname "First Lady of American Theatre", Wikipedia.,
984:Nothing more allows of growth in humanity than to train oneself ardently in reciprocity, that is to say, to do to others as we would that they should do to us. ~ Meng-Tse, the Eternal Wisdom
985:Since we are not without insight, we ought to perceive the will of the goodness of our Father in speaking to us, wishing us to search out how we are to approach him, without being led astray like them. ~ Letter of Barnabas,
986:So long as our mind is in this world, so long as our mind is in this body, so long as we identify ourselves with our ego, we cannot be expected to know our own Self. We cannot realize our own Self. ~ SWAMI TRIGUNATITANANDA,
987:The tests we face in life's journey are not to reveal our weaknesses, but to help us discover our inner strengths. We can only know how strong we are when we strive and thrive beyond the challenges we face." ~ Kemi Sogonle,
988:Through Nature's contraries we draw near God;
Out of the darkness we still grow to light.
Death is our road to immortality. ~ Sri Aurobindo, Savitri, The Word of Fate,
989:Until we know the Truth (not mentally but by experience, by change of consciousness) we need the soul's faith to sustain us and hold on to the Truth. ~ Sri Aurobindo, Letters on Yoga - II, Faith,
990:As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being." ~ Carl Jung, (1875 - 1961) Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia,
991:If I regard myself as a martyr, I must think too of myself as that martyr's executioner; for we suffer only by the imagination of evil which is in us. ~ Antoine the Healer, the Eternal Wisdom
992:If we do not believe within ourselves this deeply rooted feeling that there is something higher than ourselves, we shall never find the strength to evolve into something higher. ~ Rudolf Steiner,
993:Man over woman, woman o'er man, over lover and foeman
Wrestling we strive to expand in our souls, to be wide, to be happy. ~ Sri Aurobindo, Collected Poems, Ilion,
994:The Divine is everywhere and in everything; and we are created to discover the Divine and to unite with the Divine for his manifestation.
   ~ The Mother, Words Of The Mother II, The True Aim of Life,
995:When he says: 'Break into shouts of joy, you who never knew a mother's pangs', he means that we should not grow weary like women in labour, but tirelessly and in all simplicity offer our prayers to God. ~ 2nd century sermon,
996:Although as unknown beings we seem to meet,
Our lives are not aliens nor as strangers join,
Moved to each other by a causeless force. ~ Sri Aurobindo, Savitri, Satyavan,
997:At the service of the Divine we are; it is the Divine who decides, ordains and puts in motion, directs and accomplishes the action. With my blessings. ~ The Mother, Mantras of the Mother, 25 December,
998:But as we cannot love what is outside ourselves, we must love a being who is in us and who is not ourselves. Now it is only the universal Being who is such an one. ~ Pascal, the Eternal Wisdom
999:In the Divine's light we shall see, in the Divine's knowledge we shall know, in the Divine's will we shall realise. 1 October 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T1],
1000:Inwardly things seem to be improving; outwardly a sort of disintegration seems to be at the door. Where do we stand?

   In front of a beautiful realisation.
   ~ The Mother, Words Of The Mother III,
1001:Led or misled we are mortals and walk by a light that is given;
Most they err who deem themselves most from error excluded. ~ Sri Aurobindo, Collected Poems, Ilion,
1002:Mind is what creates both samsara and nirvana. Yet there is nothing much to it - it is just thoughts. Once we recognize that thoughts are empty, the mind will no longer have the power to deceive us. ~ Dilgo Khyentse Rinpoche,
1003:We all have inner demons to fight. We call these demons 'fear', 'hatred' and 'anger'. If you don't conquer them, then a life of a hundred years... is a tragedy. If you do, a life of a single day can be a triumph.
   ~ Yip Man,
1004:We cannot get beyond the three gunas, if we do not first develop within ourselves the rule of the highest guna, sattwa. ~ Sri Aurobindo, Essays on the Gita, The Synthesis of Devotion and Knowledge,
1005:We have entangled ourselves and we seem to love to entangle ourselves. Such is the perversity of our nature. But only when we extricate ourselves from this labyrinth of nerves can we hope to be free. ~ Swami Ramakrishnananda,
1006:When mindfulness embraces those we love, they will bloom like flowers." ~ Thich Nhat Hanh, (b. 1926) a Vietnamese Buddhist monk and peace activist, published more than 100 books, including more than 40 in English, Wikipedia.,
1007:Ever we hear in the heart of the peril a flute go before us,
Luminous beckoning hands in the distance invite and implore us. ~ Sri Aurobindo, Collected Poems, Ahana,
1008:In everyone's life - at some time - our inner fire goes out. It is then burst into flame by an encounter with another human being. We should all be thankful for those people who rekindle the inner spirit." ~ Albert Schweitzer,
1009:Let us be on our guard in case, if we relax on the grounds that we have been called, we may go to sleep over our sins and the evil ruler take power over us and drive us out from the king­ dom ofthe Lord. ~ Letter of Barnabas,
1010:We have no choice but to be cosmopolitans and patriots, which means to fight for the kind of patriotism that is open to universal solidarities against other, more closed kinds. ~ Charles Taylor, Why Democracy Needs Patriotism,
1011:Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion . . . we have ordained that they fulfill ten years of penance. ~ Council of Ancyra (AD 314).,
1012:If we follow Christ closely we shall be allowed, even on this earth, to stand as it were on the threshold of the heavenly Jerusalem, and enjoy like the blessed apostles the contemplation of that everlasting feast. ~ Athanasius,
1013:Rarely do we arrive at the summit of truth without running into extremes; we have frequently to exhaust the part of error, and even of folly, before we work our way up to the noble goal of tranquil wisdom. ~ Friedrich Schiller,
1014:We may gather that the universe is like a book reflecting, representing, and describing its Maker, the Trinity, at three different levels of expression: as a trace, an image, and a likeness. ~ Bonaventure, Breviloquium II.12.1,
1015:We must fill the immense lacuna we have made,
Re-wed the closed finite's lonely consonant
With the open vowels of Infinity. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
1016:What we call sin,
    Is but man's leavings as from deep within
The Pilot guides him in his pilgrimage. ~ Sri Aurobindo, Collected Poems, In the Moonlight,
1017:A foreseeing Knowledge might be ours,
If we could take our spirit's stand within,
If we could hear the muffled daemon voice. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
1018:All that is real in me is God; all that is real in God is I. The gulf between God and me is thus bridged. Thus by knowing God, we find that the kingdom of heaven is within us. ~ Swami Vivekananda,
1019:A truly religious man ought to think that the other religions are also paths leading towards the Reality. We should always maintain an attitude of respect towards other religions. ~ Sri Ramakrishna,
1020:Deathlessness is our real nature, and we falsely ascribe it to the body, imagining that it will live forever and losing sight of what is really immortal, simply because we identify ourselves with the body. ~ Sri Ramana Maharshi,
1021:Ratio, scientific or theoretical reason, emerges from the ruins of the sophic; it becomes the lantern with which we seek the Logos in the nocturnal darkness. ~ Sergius Bulgakov, The Philosophy of Economy: The World as Household,
1022:The universe endures. The more we study the nature of time, the more we shall comprehend that duration means invention, the creation of forms, the continual elaboration of the absolutely new. ~ Henri Bergson, Creative Evolution,
1023:To do at each moment the best we can and leave the result to the Divine's decision, is the surest way to peace, happiness, strength, progress and final perfection.
   ~ The Mother, Words Of The Mother II,
1024:We hold not that all the persons of men have risen from the dead and taken their seat at the right hand of the Father, but that this has happened to the whole of our nature in the subsistence of Christ. ~ Saint John of Damascus,
1025:We must be on our guard against giving interpretations which are hazardous or opposed to science, and so exposing the word of God to the ridicule of unbelievers. ~ Saint Augustine of Hippo,
1026:We perceive that this miraculous development is not the result of our own efforts: an eternal Perfection is moulding us into its own image
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids [63],
1027:Wherever there is pride, attachment, judgement and desire, there is suffering. When we awaken from ignorance into our true nature, suffering is absent." ~ Mooji, (b. 1954) Jamaican spiritual teacher. From "Before I Am,", (2012),
1028:By knowledge we seek unity with the Divine in his conscious being: by works we seek also unity with the Divine in his conscious being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Delight of the Divine,
1029:For God, it is the most beautiful and best part of his illustriousness and his glory to be able to create, because it is precisely in that way that we know who and what he is. ~ Cyril of Alexandria, Dialogues on the Trinity 538b,
1030:In the hard reckoning made by the grey-robed accountant at even
Pain is the ransom we pay for the smallest foretaste of heaven. ~ Sri Aurobindo, Collected Poems, Ahana,
1031:Poetry may make us from time to time a little more aware of the deeper, unnamed feelings which form the substratum of our being, to which we rarely penetrate; for our lives are mostly a constant evasion of ourselves. ~ T S Eliot,
1032:So we find the humility of the God-man praiseworthy in the extreme when He bore those abject things which He was called on to suffer for the salvation of men ~ Saint Thomas Aquinas, (ScG 4.55).,
1033:We cannot change our past. We cannot change the fact that people act in a certain way. We cannot change the inevitable. The only thing we can do is play on the one string we have, and that is our attitude." ~ Charles R. Swindoll,
1034:We give the adoration of "latria" to the image of Christ, Who is true God, not for the sake of the image, but for the sake of the thing whose image it is ~ Saint Thomas Aquinas, (ST 3.25.3ad2).,
1035:For all we have acquired soon loses worth,
   An old disvalued credit in Times bank,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
1036:For small creatures such as we the vastness [of the universe] is bearable only through love." ~ Carl Sagan, (1934 - 1996) American astronomer, planetary scientist, cosmologist, astrophysicist, astrobiologist and author, Wikipedia,
1037:He that loveth not, Knoweth not God; for God is Love. If we love one another, God dwelleth in us, and His love is perfected in us. God is Love; and he that dwelleth in love, dwelleth in God and God in him. ~ Yeshua (Jesus Christ),
1038:Our own minds are the justicers of doom.
For nothing have we learned, but still repeat
Our stark misuse of self and others' souls. ~ Sri Aurobindo, Savitri, The Word of Fate,
1039:That which was revealed to Moses in the bush, we see accomplished here and strange manner. The Virgin bore Fire within her, yet was not consumed, when she gave birth to the Benefactor Who brings us light. ~ Saint John of Damascus,
1040:We cannot affirm our being rightly without sacrifice or without self-giving to something larger than our ego. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
1041:We delight in the beauty of the butterfly, but rarely admit the changes it has gone through to achieve that beauty. You only are free when you realize you belong no place ~ you belong every place ~ no place at all. ~ Maya Angelou,
1042:We did for one instant attain to touch it... in a flash of the mind attained to touch the eternal Wisdom which abides over all. ~ Saint Augustine of Hippo, Confessions 9, 10, 23 (5th century)
1043:We should not make comparisons between the gods. When a man has really seen a divinity, he knows that all divinities are manifestations of one and the same Brahman. ~ Ramakishna, the Eternal Wisdom
1044:And yet in the end we are obliged to negate our largest conceptions, our most comprehensive experiences in order to affirm that the Reality exceeds all definitions. ~ Sri Aurobindo, The Life Divine, 1.5,
1045:But first the spirit's ascent we must achieve
Out of the chasm from which our nature rose. ~ Sri Aurobindo, Savitri, 02.05,
1046:Ethical action is only a means of purification by which we can rise towards the divine nature, but that nature itself is lifted beyond the dualities. ~ Sri Aurobindo, Essays on the Gita, The Two Natures,
1047:If the soul is immortal, we must care for it, not only in respect to this time, which we call life, but in respect to all time, and if we neglect it, the danger now appears to be terrible. ~ Plato, Phaedo, 107c,
1048:The gods wrest our careful policies
To their own ends until we stand appalled
Remembering what we meant to do and seeing
What has been done. ~ Sri Aurobindo, Collected Plays and Stories, Act IV,
1049:True love is like some infinite way of being that we become part of: a flowing energy of willingness, an eternal yes resounding with every heartbeat." ~ Gerald G. May, (1940 - 2005) American Psychiatrist and Theologian, Wikipedia.,
1050:We don’t need wine to get drunk,
or instruments and singing to feel ecstatic.
No poets, no leaders, no songs,
yet we jump around totally wild.
~ Jalaluddin Rumi, @Sufi_Path
1051:When Christ came, he banished the devil from our hearts, in order to build in them a temple for himself. Let us therefore do what we can with his help, so that our evil deeds will not deface that temple. ~ Saint Caesarius of Arles,
1052:...everything really depends on the Divine Grace and we should look towards the future with confidence and serenity, at the same time progressing as fast as we can.
   ~ The Mother, On Thoughts And Aphorisms,
1053:I like to think (it has to be!) of a cybernetic ecology where we are free of our labors and joined back to nature, returned to our mammal brothers and sisters, and all watched over by machines of loving grace.
   ~ Richard Brautigan,
1054:It may be the final truth that there is nothing but God, but for the purposes of life we have to recognise that there is a dualism in the underlying unity. ~ Sri Aurobindo, Karmayogin, Facts and Opinions,
1055:I wonder if we confuse strength and other words - like aggression and even violence. Real strength is neither male nor female; but is, quite simply, one of the finest characteristics that any human being can possess." ~ Fred Rogers,
1056:There is every reason why the standards in our civilization are so low, because we have "poisoned," in a literal sense of the word, our minds with the physico-chemical effects of wrong ideas. ~ Alfred Korzybski, Manhood of Humanity,
1057:What keeps us from seeing God? Selfishness, egotism, ambition, vanity, pride. The more we can minimize these, the sooner will we come to the goal. If we can get rid of them altogether, then freedom is ours. ~ Swami Ramakrishnananda,
1058:Zen is a liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality." ~ Alan Watts,
1059:But how can we who neglect ourselves be able to correct someone else? We are wrapped up in worldly concerns, and the more we devote ourselves to external things, the more insensitive we become in spirit. ~ Pope St. Gregory the Great,
1060:Even with skills that are primarily mental, such as computer programming or speaking a foreign language, it remains the case that we learn best through practice and repetition-the natural learning process.
   ~ Robert Greene, Mastery,
1061:If every man dared speak frankly and highly what he thinks, he would abide always in the reality. How unhappy we make ourselves by striving to hide our nature. ~ Antoine the Healer, the Eternal Wisdom
1062:This is our present Festival; it is this which we are celebrating today, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God. ~ Saint Gregory of Nazianzen,
1063:To sleep, perchance to dream-ay, there's the rub, for in that sleep of death what dreams may come when we have shuffled off this mortal coil, must give us pause. There's the respect that makes calamity of so long life. ~ Shakespeare,
1064:We must be satisfied with what the Divine gives us, and do what He wants us to do without weakness, free from useless ambition.
   ~ The Mother, Words Of The Mother II, Surrender to the Divine Will, Surrender,
1065:Why are we all joy when we have done a good action ? Because each good action assures us that our true "I" is not limited to our own person, but exists in all that lives. ~ Tolstoi, the Eternal Wisdom
1066:Fear belongs to the lower nature, to the lower self, and in approaching the higher Self must be put aside before we can enter into its presence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
1067:How can we know that we are receptive?

   When we feel the urge to give and the joy of giving to the Divine's work, then we can be sure that we have become receptive.
   ~ The Mother, Words Of The Mother II,
1068:In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice. ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, [T5],
1069:It implies not life after death, but freedom from both life and death, for what we call life is after all impossible without death. ~ Sri Aurobindo, Kena and Other Upanishads, On Translating the Upanishads,
1070:Of rapturous Love,
The bright epiphany whom we name God,
Towards whom we drove
In spite of weakness, evil, grief and pain. ~ Sri Aurobindo, Collected Poems, The Rishi,
1071:The birthday of the Lord is the birthday of peace: for thus says the Apostle, "He is our peace, who made both one"; because whether we are Jew or Gentile, "through Him we have access in one Spirit to the Father." ~ Pope Leo the Great,
1072:The spiritual path is not one where we find our way to God, but rather one where we remove everything that prevents us from seeing that we're already in the divine court. ~ Helwa, @Sufi_Path
1073:To those who accuse us of a doctrine of three gods, let it be stated that we confess one God, not in number but in nature. For what is said to be one numerically is not one absolutely, nor is it simple in nature. ~ Evagrius of Pontus,
1074:Christ tells us that if we are to join him, we shall travel the way he took. It is surely not right that the Son of God should go his way on the path of shame while the sons of men walk the way of worldly honor. ~ Saint John of Ávila,
1075:Essentially there is but one single true reason for living: it is to know oneself. We are here to learn - to learn what we are, why we are here, and what we have to do. ~ The Mother, Questions And Answers 1954,
1076:Even when we fail to look into our souls
Or lie embedded in earthly consciousness,
Still have we parts that grow towards the light, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
1077:Everything seems to me to pass so quickly that we must concentrate on how to die rather than on how to live. How sweet it is to die if one has lived on the Cross with Christ. ~ Saint Teresa of Avila,
1078:So can we conclude that Divine Grace works best when it is established in the earth consciousness? Is it the aim of your endeavour to establish it permanently?

   Yes.
   ~ The Mother, Words Of The Mother II,
1079:The plate of food is set before you, but you keep your mouth closed. Do we have to force the food down your throats? This lethargy is a disease of the mind! Unless there is self-effort, nothing can be accomplished. ~ Swami Turiyananda,
1080:We have to throw away the props of our weakness, the motives of the ego, the lures of our lower nature before we can deserve the divine union. ~ Sri Aurobindo, The Synthesis Of Yoga, The Motives of Devotion,
1081:We must not only have the possession of a pure self-existence independent of the world-play, but possess all existence as our ow. ~ Sri Aurobindo, The Synthesis Of Yoga, The Difficulties of the Mental Being,
1082:We must pass through the aeons; Space is a bar twixt our ankles,
Time is a weight that we drag and the scar of the centuries rankles: ~ Sri Aurobindo, Collected Poems, Ahana,
1083:After all, for the greatest as for the smallest of us our strength is not our own but given to us for the game that has to be played, the work that we have to do. ~ Sri Aurobindo, Letters on Yoga - IV, Sleep,
1084:Before going to sleep every night, we must pray that the mistakes we may have committed during the day should not be repeated in future.
   ~ The Mother, Words Of The Mother II, Mistakes, Mistakes can be Effaced,
1085:Brethren, we ought to regard Jesus Christ both as God and as the judge of the living and the dead, and we should not undervalue the fact of our salvation. If we think little of it, it means that we hope for little. ~ 2nd century sermon,
1086:God is immaterial, and for this reason transcends every conception. Since He is invisible He can have no form. But from what we observe in His work we may conclude that He is eternal, omnipotent, omniscient and omnipresent. ~ Beethoven,
1087:He tells us that night is almost over, not that it is about to fall. By this we are meant to understand that the coming of Christ's light puts Satan's darkness to flight, leaving no place for any shadow of sin. ~ Saint Maximus of Turin,
1088:Meditate, then, at all times on the things of God, and speak the things of God, when you sit in your house. By house we can understand the Church, or the secret place within us, so that we are to speak within ourselves. ~ Saint Ambrose,
1089:Our true completeness comes not by describing wider circles on the plane where we began, but by transcendence. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
1090:So we should acquire the power of concentration by fixing the mind first on forms and when we have obtained in this a full success, we can easily fix it on the formless. ~ Ramakrishna, the Eternal Wisdom
1091:Suffocated by the shallowness of the human nature we aspire to the knowledge that truly knows, the power that truly can, the love that truly loves.
   ~ The Mother, Words Of The Mother II, "The Divine" and "Man",
1092:The leaven of our former malice is thrown out, and a new creature is filled and inebriated with the Lord himself. For the effect of our sharing in the body and blood of Christ is to change us into what we receive. ~ Saint Leo the Great,
1093:To live in the presence of God on a continuous basis can become a kind of fourth dimension to our three-dimensional world, forming an invisible but real background to everything that we do or that happens in our lives. ~ Thomas Keating,
1094:We can take birth-pangs as meaning anxiety felt over them, that they should be born in Christ; or again, that he is suffering because he sees them surrounded by dangers. ~ Saint Augustine of Hippo,
1095:We do not freely determine our thinking according to the truth of things, it is determined for us by our nature. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
1096:We must be prepared to leave behind on the path not only that which we stigmatise as evil, but that which seems to us to be good, yet is not the one good. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
1097:Wisdom comes through suffering.
Trouble, with its memories of pain,
Drips in our hearts as we try to sleep,
So men against their will
Learn to practice moderation.
Favours come to us from gods.
~ Aeschylus, Agamemnon,
1098:Esoteric more generally means simply a continuing knowledge of reality which is rejected. That it is esoteric not because it cannot be known but because we refuse to recognize it. Therefore it remains a profound secret.
   ~ Manly P Hall,
1099:Language is different but man is the same everywhere. That is why spoken Reason is one, and through its translation we see it to be the same in Egypt, in Persia and in Greece. ~ Hermes, the Eternal Wisdom
1100:Let us become fire, let us travel through fire. We have a free way to the ascent. The Father will guide us, unfolding the ways of fire; let us not flow with the lowly stream from forgetfulness. ~ Proclus, De Philosophia Chaldaica, fr. 2,
1101:Let us give up all this foolish talk of doing good to the world. It is not waiting for your or my help; yet we must work and constantly do good, because it is a blessings to ourselves. ~ Swami Vivekananda,
1102:This is how we know that inaction comes to have such advantages. The doctrine which has no words. The benefits of taking no action Few in the world realize these things." ~ Lao Tzu "Tao Te Ching," trans. by Bradford Hatcher, (unpub. ms),
1103:We must never forget that we are here to serve the Supramental Truth and Light and to prepare its manifestation in ourselves and upon the earth. With my Blessings.
   ~ The Mother, Mantras Of The Mother, Aug 13th,
1104:When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
1105:In order that the mind should see light instead of darkness, the entire soul must be turned away from this changing world, until its eye can learn to contemplate reality and that supreme splendor which we have called the good. ~ Socrates,
1106:We men are conceived twice: to the human body we owe our first conception, to the divine Spirit, our second. John says: "To all who received him, who believed in his name, he gave power to become children of God." ~ Didymus of Alexandria,
1107:Whenever we come to church, we must prepare our hearts to be as beautiful as we expect this church to be. Do you wish to find this basilica immaculately clean? Then do not soil your soul with the filth of sins. ~ Saint Caesarius of Arles,
1108:All finites are in their spiritual essence the Infinite and, if we look deep enough into them, manifest to intuition the Identical and Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
1109:All that we seek for is prefigured there
And all we have not known nor ever sought
Which yet one day must be born in human hearts
That the Timeless may fulfil itself in things. ~ Sri Aurobindo, Savitri,
1110:Blood and grief are the ransom of men for the joys of their transience,
For we are mortals bound in our strength and beset in our labour. ~ Sri Aurobindo, Collected Poems, Ilion,
1111:Experience shows that, in proportion as we deliver ourselves from the limiting mental and vital ego, we command a wider life, a larger existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
1112:For in and out, above, below, Tis nothing but a Magic Shadow show, Play'd in a Box whose Candle is the Sun, Round which we Phantom Figures come and go." ~ Omar Khayyam, (1048 - 1131) Persian mathematician, astronomer, and poet, Wikipedia.,
1113:Only the Eternal's strength in us can dare
To attempt the immense adventure of that climb
And the sacrifice of all we cherish here. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1114:Reason and intelligence and mind and sense and life and body, all that we vaunt or take for our own, are Nature's instruments and creations. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
1115:So long as we have a body and so long as we are deluded by the idea of our identity with the body, so long as we have five senses and see the external world, we must have a Personal God. ~ Swami Vivekananda,
1116:Strange, remote and splendid
Childhood's fancy pure
Thrills to thoughts we cannot fathom,
Quick felicities obscure. ~ Sri Aurobindo, Collected Poems, A Child's Imagination,
1117:We are part of his fruit, which grew out of his most blessed Passion. And thus, by his resurrection, he raised a standard to rally his saints and faithful forever, whether Jews or Gentiles, in one body of his Church. ~ Ignatius of Antioch,
1118:We have come from a place of unity to a place of variety. And if we go on expanding ourselves, we finally reach to unity again. Unity which is the goal of expansion is not to be given up, but kept up for eternity. ~ SWAMI TRIGUNATITANANDA,
1119:We stopped looking for monsters under our bed when we realized that they were inside us." ~ Charles Darwin, (1809 - 1882) English naturalist, geologist and biologist, best known for his contributions to the science of evolution, Wikipedia,
1120:And we too, just once. and never again. But to have been this once, completely, even if only once: to have been at one with the earth, seems beyond undoing." ~ Rainer Maria Rilke, (1875 - 1926), Bohemian-Austrian poet & novelist. Wikipedia,
1121:If we had a truly living faith, an absolute certitude of the almighty power of the Divine, His manifestation could be so evident that the whole earth would be transformed by it. ~ The Mother, Words Of The Mother II,
1122:If we love God for what we can get from Him in the world, we really love the world, not God, and we can never be true devotees. The true devotee loves God just for the joy of loving Him, because God is the Beloved. ~ Swami Ramakrishnananda,
1123:If we make every effort to avoid death of the body, still more should it be our endeavor to avoid death of the soul. There is no obstacle for a man who wants to be saved other than negligence and laziness of soul. ~ Saint Anthony the Great,
1124:In rational creatures, in which we find a procession of the WORD in the intellect, and a procession of LOVE in the will, there exists an image of the uncreated Trinity ~ Saint Thomas Aquinas, (ST 1.93.6).,
1125:The ideal is that we must have the whole education of our country, spiritual and secular, in our own hands, and it must be on national lines, through national methods as far as practical. ~ Swami Vivekananda,
1126:The Self is there in the universe really and not falsely, supporting all that we have rejected, truly immanent in all things. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
1127:At the time of Japa and meditation, we meditate on the Lord keeping our mind concentrated on Him, in the same way, if we learn to see the same Lord in every man, then we shall not forget God even in the midst of work. ~ SWAMI VIRESWARANANDA,
1128:By means we slight as small, obscure or base,
A greatness founded upon little things,
He has built a world in the unknowing Void. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
1129:The holy Eucharist is a great means through which to aspire to perfection. But we must receive it with the desire and intention of removing from the heart all that is displeasing to him with whom we wish to dwell. ~ Saint Pio of Pietrelcina,
1130:we have to bring a wider meaning into our human life and manifest in it the much more that we secretly are. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
1131:We live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
1132:We need not acquire anything new, only give up false ideas and useless accretions. Instead of doing this, we try to grasp something strange and mysterious because we believe happiness lies elsewhere. This is a mistake. ~ Sri Ramana Maharshi,
1133:In the deep sleep state we lay down our ego, our thoughts and our desires. If we could only do all this while we are conscious, we would realise the Self. ~ Sri Ramana Maharshi, Conscious Immortality, Ch. 13,
1134:The beginning of love is the will to let those we love be perfectly themselves, the resolution not to twist them to fit our own image. Otherwise we love only the reflection of ourselves we find in them. ~ Thomas merton. "No man is an island",
1135:The law of the grand study or practical philosophy consists in developing and bringing into light the luminous principle of reason which we have received from heaven. ~ Confucius "Ta-hio" I, the Eternal Wisdom
1136:Undoubtedly sin has to be abandoned if one is to get anywhere near the Godhead; but so too has virtue to be overpassed if we are to enter into the Divine Being. ~ Sri Aurobindo, Essays on the Gita, The Two Natures,
1137:We are given a chance for improvement. And the lesson we learn from expansion is to give up, not externally, but internally, the narrow selfish ideas, and thus rise from worldly ideas to the life of peace and bliss. ~ SWAMI TRIGUNATITANANDA.,
1138:We have known thee, O most great Light who art perceived only by the intelligence I We have known thee, O Plenitude matrix of all Nature! We have known thee, O eternal Permanence ! ~ Hermes, the Eternal Wisdom
1139:We prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
1140:We who debate things and write books, we make progress as we write. Every day we learn, we explore as we dictate our books. We knock on God's door as we speak. ~ Saint Augustine of Hippo, Sermon 162C.15,
1141:'Why do you turn your face away?' We think that God has turned his face away from us when we find ourselves suffering, so that shadows overwhelm our feelings and stop our eyes from seeing the brilliance of the truth. ~ Saint Ambrose of Milan,
1142:In material things we see first, and then we taste. But in spiritual things we taste first so that we can see, because no one knows who does not taste. And thus he says first taste, and then see. ~ Saint Thomas Aquinas, In Psalmos 33:9 (34:8),
1143:Knowing all vain, yet we strive; for our nature seizing us always
Drives like the flock that is herded and urged towards shambles or pasture. ~ Sri Aurobindo, Collected Poems, Ilion,
1144:Life that pursuing her boundless march to a goal which we know not,
Ever her own law obeys, not our hopes, who are slaves of her heart-beats. ~ Sri Aurobindo, Collected Poems, Ilion,
1145:The fact that we experience anxiety and annoyance is the certain sign that, in the unconscious, there is an emotional program for happiness that has just been frustrated. ~ Thomas Keating, The Human Condition: Contemplation and Transformation,
1146:This deepening of love is the real purpose of the dark night of the soul. The dark night helps us become who we are created to be: lovers of God and one another." ~ Gerald G. May, (1940 - 2005) American Psychiatrist and Theologian, Wikipedia.,
1147:Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, are you not subdued? And wherein are these things worthy of defense? ~ Saint John Chrysostom, Homily 79 on Mt. 25,
1148:We seemed to be two bodies with a single spirit. Though we cannot believe those who claim that everything is contained in everything, yet you must believe that in our case each of us was in the other and with the other. ~ Gregory of Nazianzen,
1149:When we receive with an entire and perfect resignation the afflictions which God sends us they become for us favors and benefits; because conformity to the will of God is a gain far superior to all temporal advantages. ~ Saint Vincent de Paul,
1150:Young Monk: "Are we human beings having a spiritual experience or are we spiritual beings having a human experience?" Old Monk: "What's the difference?" ~ Saul Ader, "Gifts From Stillness,", (2001). Known as " ~ the Socrates of Provincetown.",
1151:94% of the universe is dark matter/energy. What the hell is that? That means all this stuff that we take as reality is only 6%? And, that's just what we know—that we don't know 94% of it. God knows how much we really don't know. ~ Ken Wilber,
1152:Although in God there can be no suffering, and patience has its name ~ patiendo), from suffering, yet a patient God we not only faithfully believe, but also wholesomely confess. ~ Saint Augustine of Hippo,
1153:Either God or nothing, because all that is not of God is worse than nothing! Remain united with God and love him with all your heart, always remembering that we cannot love him too much nor can we ever love him enough. ~ Saint Francis de Sales,
1154:It is in fact this egoism, the product of ignorance, that masks our vision of God. Really His glory is present everywhere, but we fail to see Him because we refuse to remove the veil of ignorance that obstructs our vision. ~ Swami Vijnanananda,
1155:Only if we grant power to something can it have power over us. It becomes a serving and sustaining potency when we again are able to place it into the realm where it belongs, instead of submitting to it." ~ Jean Gebser, The Ever-Present Origin,
1156:Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind's candle-lit darkness, in the bondage. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
1157:We must "strike off our fetters". But no fetter is ever struck off by a single blow. Repeated blows are necessary. If you want to break your bondages, you must struggle patiently. Nothing sudden has brought about good. ~ Swami Ramakrishnananda,
1158:When we have all the true delight of his being, then heaven is within ourselves, and wherever he is and we are, there we have the joy of his kingdom. ~ Sri Aurobindo, The Synthesis Of Yoga, The Delight of the Divine,
1159:First there is a time when we believe everything, then for a little while we believe with discrimination, then we believe nothing whatever, and then we believe everything again - and, moreover, give reasons why we believe. ~ Georg C Lichtenberg,
1160:Since we are only vessels of clay, we must first be cleansed in water and then hardened by spiritual fire - for God is a consuming fire. We need the Holy Spirit to perfect and renew us, for spiritual fire can cleanse us. ~ Didymus of Alexandria,
1161:The Inconscient too is infinite;
The more its abysses we insist to sound,
The more it stretches, stretches endlessly. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
1162:What is a vocation? It is a gift from God, so it comes from God. If it is a gift from God, our concern must be to know God's will. We must enter that path: if God wants, when God wants, how God wants. Never force the door." ~ Saint Gianna Molla,
1163:Always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites
   ~ Sri Aurobindo, The Synthesis Of Yoga,
1164:And we have been taught, and are convinced, and believe, that he accepts only those who imitate his own excellences—temperance, justice, philanthropy, and all the virtues unique to the God who is called by no proper name. ~ Saint Justin Martyr,
1165:A truly religious man ought to think that the other religions are also paths leading towards the Reality. We should always maintain an attitude of respect towards other religions. ~ Ramakrishss, the Eternal Wisdom
1166:God's word is uttered by those who repeat Christ's teaching and meditate on his sayings. Let us always speak this word. When we speak about wisdom, we are speaking of Christ. When we speak about virtue, we are speaking of Christ. ~ Saint Ambrose,
1167:Let us not allow our souls to relax, so that they would be free to consort with wicked people and sinners, in case we become like them. The final stumbling block has drawn near, about which scrip­ture speaks, as Enoch says. ~ Letter of Barnabas,
1168:The complete individual is the cosmic individual, since only when we have taken the universe into ourselves—and transcended it—can our individuality be complete. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
1169:This groping search in darkness reveals to us the incomprehensible one as inescapably near, as the one in whom "we live, move, and are" (Acts 17:28), but who remains incomprehensible, nevertheless.... ~ Edith Stein, Finite and Eternal Being (60),
1170:When our sense of 'I' and 'mine' are about to destroy us, we are saved by following the Satguru's advice. He gives us the training needed to avoid such circumstances later. The very proximity of the Guru gives us strength. ~ MATA AMRITANANDAMAYI,
1171:A man's face shines out more than the rest of his body and it is by the face that we perceive strangers and recognise our friends. How much more, then, is the face of God able to bring illumination to whoever he looks at! ~ Saint Ambrose of Milan,
1172:Just by the very nature of our birth, we are on the spiritual journey." ~ Thomas Keating, (1923 - 2018) American Catholic monk known as one of the principal developers of Centering Prayer, a contemporary method of contemplative prayer, Wikipedia.,
1173:Night is not our beginning nor our end;
She is the dark Mother in whose womb we have hid
Safe from too swift a waking to world-pain. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1174:The world lives in us, thinks in us, forms itself in us; but we imagine that it is we who live, think, become separately by ourselves and for ourselves. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
1175:To live in the presence of God on a continuous basis can become a kind of fourth dimension to our three-dimensional world, forming an invisible but real background to everything that we do or that happens in our lives. ~ Thomas Keating, On Prayer,
1176:We are the Self. All we have to do is to remember that. We keep on forgetting it and thus think we are this body, or this ego. If the will and desire to remember Self are strong enough, they will eventually overcome vasanas. ~ Sri Ramana Maharshi,
1177:We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are notseen are eternal. ~ II Corinthians. IV. 18, the Eternal Wisdom
1178:We should always be on our guard against the interference of the ego, shouldn't we, Mother?

   Certainly this is correct. Ambition is always a source of disturbance and confusion.
   ~ The Mother, Words Of The Mother II,
1179:We, too, by the Eternal Might are led
To whatsoever goal He wills.
Our helm He grasps, our generous sail outspread
His strong breath fills. ~ Sri Aurobindo, Collected Poems, To R.,
1180:Do not think yourself big or small, very important or very unimportant; for we are nothing in ourselves. We must only live to become what the Divine wills of us.
   ~ The Mother, Words Of The Mother II, Humility and Modesty,
1181:That which we arc is that, yes, it is that that we become, and if one knows it not, great is the perdition : it is they who who have discovered it that become immortal. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
1182:We (the Carmelite) are descended from those holy fathers of ours on Mount Carmel, those who went in search of that treasure - the priceless pearl we are talking about - in such solitude and with such contempt for the world" ~ Saint Teresa of Jesus,
1183:We will have to cover the whole universe by the Lord Himself. If we cannot do that how can we expect to reach perfection, how can we expect to realize the eternal and infinite ocean of wisdom as the foundation of this universe? ~ SWAMI ABHEDANANDA,
1184:Whenever there is any difficulty we must always remember that we are here exclusively to accomplish the Divine's will.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Surrender to the Divine Will, Surrender, [T1],
1185:And when no subject is given, is it enough to concentrate on your Presence in the heart-centre? Should we avoid a formulated prayer?

   Yes, concentration on the Presence is enough.
   ~ The Mother, Words Of The Mother II,
1186:Let us eat and drink, because tomorrow we shall die - but this is sensuality's cowardly lust for life, that contemptible order of things where one lives in order to eat and drink, instead of eating and drinking in order to live. ~ Soren Kierkegaard,
1187:We image your divinity, but you image our humanity in that union of the two which you have worked in a man. You have veiled the Godhead in a cloud, in the clay of our humanity. Only your love could so dignify the flesh of Adam. ~ Catherine of Siena,
1188:We say that God is our Father. In the same way we call Him Mother, and so on. These relationships are conceived in order to strengthen Bhakti in us, and they make us feel nearer and dearer to God. ~ Swami Vivekananda,
1189:We shall pray without ceasing to the Creator of all things, and beg him to preserve the number of his elect throughout the whole world, through his beloved son Jesus Christ, and not let a single one of them fall away. ~ Clement I to the Corinthians,
1190:'As oil poured from one vessel to another falls in an unbroken line, so, when the mind in an unbroken stream thinks of the Lord, we have what is called Para-Bhakti or supreme love.' ~ Swami Vivekananda, (C.W. III. 85),
1191:If in union with Christ we have imitated his death, we shall also imitate him in his resurrection. We must realize that our former selves have been crucified with him to destroy this sinful body and to free us from the slavery of sin. ~ Romans 6:6-7,
1192:Suffering is due only to our weakness and imperfection. When external forces affect us, if we have acquired sufficient strength to assimilate them, we derive joy from them, otherwise they produce pain.
   ~ Anilbaran Roy, Interviews and Conversations,
1193:The Israelites could not look on the face of Moses in glory, though he was their fellow servant and kinsman. But you have seen the face of Christ in his glory. Paul cried out: We see the glory of the Lord with faces unveiled. ~ Saint John Chrysostom,
1194:The Spirit is the source of holiness, a spiritual light, and he offers his own light to every mind to help it in its search for truth. By nature the Spirit is beyond the reach of our mind, but we can know him by his goodness. ~ Saint Basil the Great,
1195:The staple or dry straw of Reason's tilth,
Its heaped fodder of innumerable facts,
Plebeian fare on which today we thrive. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
1196:We are the children of the Almighty, we are sparks of the infinite, divine fire. How can we be nothings? We are everything, ready to do everything, we can do everything, and man must do everything. ~ Swami Vivekananda,
1197:We would like to be able to show the children pictorial representations of what life should be, but we still have not reached that stage, very far from it. Those films are yet to be made...
   ~ The Mother, On Education, 1968,
1198:You must learn to part with an intimate and much-needed friend for the love of God. Do not take it to heart when you are deserted by a friend, knowing that in the end we must all be parted from one another. ~ Thomas A Kempis, The Imitation of Christ,
1199:All that denies must be torn out and slain
And crushed the many longings for whose sake
We lose the One for whom our lives were made. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
1200:Angels transcend every religion, every philosophy, every creed. In fact Angels have no religion as we know it... Their existence precedes every religious system that has ever existed on Earth. ~ Saint Thomas Aquinas,
1201:Chance, that vague shadow of an infinite possibility, must be banished from the dictionary of our perceptions; for of chance we can make nothing, because it is nothing. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karma,
1202:Many SACRIFICES must be made... Much PENANCE must be done... We must pay many visits to the Blessed Sacrament... But first of all we must be VERY GOOD... Already the Cup is Filling, and if we do not change we shall be punished." ~ Our Lady Of Carmel ,
1203:o let us accomplish what we know to be upright, let us keep watch over our thoughts so as not to suffer ourselves to be invaded by any pollution. As we sow, so we shall reap. ~ Fo-shu-hing-tsan king, the Eternal Wisdom
1204:Perhaps we are lacking the recognition that a response to the whole world should not most deeply be that of doing, nor even that of terror and anguish, but that of wondering or marveling at what is, being amazed or astonished by it…. ~ George Grant,
1205:We can never secure divine omnipotence by means of speculatively introducing the dimension of the possibilia into God! The moment one says "God can do 'everything'," [God] is no longer able to do anything! ~ Ferdinand Ulrich, Homo Abyssus B.1.7 (258),
1206:Why is intuition superior to reason?
   - Because it does not depend upon experience or memory and frequently brings about the solution to our problems by methods concerning which we are in entire ignorance.
   ~ Charles F Haanel, The Master Key System,
1207:You must not trust, then, wholly to your bodily eyes. What is not seen is in reality seen more clearly; for what we see with our eyes is temporal whereas what is eternal ~ and invisible to the eye) is discerned by the mind and spirit. ~ Saint Ambrose,
1208:A person need not be unworldly in order to become spiritual. We may live in the world and yet not be of the world." ~ Hazrat Inayat Khan, (1882 - 1927) founder of the Sufi Order in the West in 1914, (London) and teacher of Universal Sufism, Wikipedia.,
1209:For whatever good work we may do, let us not claim any praise or benefit. It belongs to God. Give up the fruits to God. Let us stand aside and think that we are only servants obeying God, our Master. ~ Swami Vivekananda,
1210:It is other life, it is love, which gives your life meaning…We must discover the joy of each other, the joy of challenge, the joy of growth." ~ Mitsugi Saotome, (b. 1937) a Japanese aikido instructor currently living in the United States, Wikipedia.,
1211:Let us change our traditional attitude to the construction of programs. Instead of imagining that our main task is to instruct a computer what to do, let us concentrate rather on explaining to human beings what we want a computer to do. ~ Donald Knuth,
1212:Let us take care above all not to walk like a flock of sheep each in the other's traces; let us inform ourselves rather of the place where we ought to go than of that where others are going. ~ Seneca, the Eternal Wisdom
1213:We beg you, Lord, to be our help and our support. Free us from our troubles; take pity on the lowly; raise up those who have fallen; give help to the poor, health to the sick, and bring home those who have wandered away. ~ Clement I to the Corinthians,
1214:What wonder if feel no burden when borne up by the Almighty and led on by the Supreme Guide! For we are always glad to have something to comfort us, and only with difficulty does a man divest himself of self. ~ Thomas A Kempis, The Imitation of Christ,
1215:Yes, my brother, if we think of each world, we shall find there a hundred thousand wonderful sciences. One of these worlds is Sleep.What problems it contains! what wisdom is there concealed! how many worlds it includes! ~ Baha-ullah: The Seven Valleys,
1216:Do not weigh down your servants with the burden of their sins, but purify us and direct the paths we take so that we go forward in purity and innocence of heart, so that all that we do is good and acceptable to you and to those who lead us. ~ Clement I,
1217:Inner peace can be reached only when we practice forgiveness. Forgiveness is letting go of the past, and is therefore the means for correcting our misperceptions." ~ Gerald Jampolsky, (b. 1925), has published in the fields of psychiatry and health. See,
1218:Love is an untamed force. When we try to control it, it destroys us. When we try to imprison it, it enslaves us. When we try to understand it, it leaves us feeling lost and confused. ~ Paulo Coelho, @Sufi_Path
1219:Now, Macarius, true lover of Christ, we must take a step further in the faith of our holy religion, and consider the Word's becoming Man and His divine Appearing in our midst. That mystery the Jews traduce, the Greeks deride, but we adore. ~ Athanasius,
1220:Self-Denial
Only when we have climbed above ourselves,
A line of the Transcendent meets our road
And joins us to the timeless and the true; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter
1221:[Sophrosune, self-control] is an embrace of simplicity…. Our understanding of happiness alters. We actively desire the health of the ecological communities to which we belong. We want to do what it takes to be at home. ~ Jan Zwicky, A Ship from Delos,
1222:The objective level is not words, and cannot be reached by words alone. We must point our finger and be silent, or we will never reach this level. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics,
1223:Thus is it even with the seer and sage;
For still the human limits the divine:
Out of our thoughts we must leap up to sight, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
1224:We are constantly invited to be what we are." ~ Henry David Thoreau, (1817 -1862) American essayist, poet, and philosopher, leading transcendentalist, best known for his book "Walden," a reflection upon simple living in natural surroundings, Wikipedia.,
1225:When the presence of God emerges from our inmost being into our faculties, whether we walk down the street or drink a cup of soup, divine life is pouring into the world. ~ Thomas Keating, Open Mind, Open Heart: The Contemplative Dimension of the Gospel,
1226:And we beseech you to know them which labour among you and are over you and admonish you and to esteem them very highly in love for their work's sake. ~ Anonymous, The Bible, 1 Thessalonians, V. 12. 13, the Eternal Wisdom
1227:As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies-whether man or animal-we can understand the presence of the soul. ~ Bhagwad Gita,
1228:Basil and I were both in Athens. We had come, like streams of a river, from the same source in our native land, had separated from each other in pursuit of learning, and were now united again as if by plan, for God so arranged it. ~ Gregory of Nazianzen,
1229:Be quiet now and wait. It may be that the ocean one, the one we desire so to move into and become, desires us out here on land a little longer, going our sundry roads to the shore. ~ Jalaluddin Rumi, @Sufi_Path
1230:Let us continue the fight on the day of the Lord. The days of anguish and of tribulation have overtaken us; if God so wills, let us die for the holy laws of our fathers, so that we may deserve to obtain an eternal inheritance with them. ~ Saint Boniface,
1231:My chief reason for choosing Christianity was because the mysteries were incomprehensible. What's the point of revelation if we could figure it out ourselves? If it were wholly comprehensible, then it would just be another philosophy. ~ Mortimer J Adler,
1232:Unless there is self-effort, nothing can be accomplished. The illumined souls show us the path. Isn't that a great help? But we have to walk it. If you open your hearts to us we can show you the path, because we have walked the path. ~ Swami Turiyananda,
1233:We must teach people by asking them, not telling them. Then there will be no resistance. We should try to draw the truth out of them, not inject into them. If they do not respond, it is not our fault; but if they do, we will learn much." ~ Rodney Collin,
1234:Accordingly, those who do not come to Christ because of the power they see in him, but because they eat his bread, are not serving Christ but their own stomachs, as we see from Philippians ~ Saint Thomas Aquinas, (3:19),
1235:By three roads we can reach wisdom: the road of experience and this is the most difficult; the road of initiative and this is the easiest; and the road of reflection and this is the noblest. ~ Confucius, the Eternal Wisdom
1236:So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. ~ Sri Aurobindo, TSOY, 0.02 - The Three Steps of Nature,
1237:There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures and from no other source. Whatever things the Holy Scriptures declare, at these let us look; and whatever they teach, let us learn it ~ Hippolytus of Rome, Against Noetus,
1238:We are blessed, beloved, if we fulfil the commands of the Lord in harmonious, loving union, so that through love our sins may be forgiven. For it is written: Blessed are those whose transgressions are forgiven, whose sins are covered. ~ Pope St Clement I,
1239:We offer to You O Lord, this awesome and unbloody sacrifice, beseeching You to deal with us not according to our sins, and not to render to us according to our iniquities, but according to Your great mercy and love. ~ Anaphora of the Liturgy of St. James,
1240:What was born of Mary was human by nature, in accordance with the inspired Scriptures, and the body of the Lord was a true body: It was a true body because it was the same as ours. Mary, you see, is our sister, for we are all born from Adam. ~ Athanasius,
1241:Christ Himself is our mouth through which we speak to the Father, our eye through which we see the Father, our right hand through which we offer to the Father. Without His intercession neither we nor all the saints have anything with God." ~ Saint Ambrose,
1242:Lo: Thy vast Self we name but do not know, And in the naming break the mystic spell. O Siva: If the Silence is thy Hymn, Teach us to sing it well." ~ Sunyata. "Dancing with the Void,"(2001, 2015). According to myth, sung by the Snow Maiden, Uma Haimavati.,
1243:You never go away from us, yet we have difficulty in returning to You. Come, Lord, stir us up and call us back. Kindle and seize us. Be our fire and our sweetness. Let us love. Let us run." ~ Saint Augustine of Hippo,
1244:And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. ~ Sri Aurobindo, The Life Divine 1.10-14,
1245:Do not ask anything from God because God already knows your needs. There is difference between need, want, wish, and desire. Our days are laden with wants and nights with desires. Thus we remain disturbed all the time and put the blame on God. ~ SWAMI RAMA,
1246:If we wanted to lift our mind up towards God, we must have to bring it back from all external things and concentrate it at one point. But how to concentrate the scattered mind? This can be effected by faith in God or in one's own Guru. ~ SWAMI SUBODHANANDA,
1247:It is true that God is even in the tiger; but we must not therefore go and face that animal. It is true that God dwells even in the most wicked beings, but it is not proper that we should associate with them. ~ Sri Ramakrishna,
1248:Our troubles arise not from the failures of our thoughts alone; they arise largely because we have not given leadership to our hearts. We have not given to our souls the power to direct us in the right way of things. ~ Manly P Hall (Resurrection 1964, p.2),
1249:So long as we are attached to the form, we shall be unable to appreciate the substance, we shall have no notion of the causes the knowledge of which is the true knowing. ~ Antoine the Healer : Revelations, the Eternal Wisdom
1250:The firm determination to submit to experiment is not enough; there are still dangerous hypotheses; first, and above all, those which are tacit and unconscious. Since we make them without knowing it, we are powerless to abandon them. (417) ~ Henri Poincare,
1251:... they are structures that we build every time we engage in a thought that's just a little bit higher than a thought we had a moment before, or an activity that's just a little bit more noble than the activity we engaged in a moment before. ~ ken-wilber,
1252:Through wisdom we arrive at the kingdom of immortality, for ~ Saint Thomas Aquinas, (Wis. 6:21) "the desire of wisdom leads to the everlasting kingdom" ~ Saint Thomas Aquinas, (ScG 1.2).,
1253:We're in such a hurry most of the time we never get much chance to talk. The result is a kind of endless day-to-day shallowness, a monotony that leaves a person wondering years later where all the time went and sorry that it's all gone." ~ Robert M. Pirsig,
1254:What I'm asking you to entertain is that there is nothing we need to believe on insufficient evidence in order to have deeply ethical and spiritual lives." ~ Sam Harris, (b. 1967) American author, philosopher, neuroscientist, critic of religion, Wikipedia.,
1255:When we speak of the Path we mean much more than a course of study. The Path is a way of life and on it the whole being must co-operate if the heights are to be won.
   ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate,
1256:A greater Personality sometimes
Possesses us which yet we know is ours:
Or we adore the Master of our souls.
Then the small bodily ego thins and falls; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
1257:He saw our many errors and the damnation that awaited us, and knowing that apart from him we had no hope of salvation, he pitied us, and in his mercy saved us. He called us when we were not his people and willed us to become his people. ~ 2nd century sermon,
1258:We are neither different nor separate from Consciousness and for that very reason, we cannot 'apprehend' it. Nor can we 'integrate' with it, because we have never been other than it. Consciousness can never be understood in relative terms. ~ Ramesh Balsekar,
1259:We cannot live in a world that is not our own, in a world that is interpreted for us by others. An interpreted world is not a home. Part of the terror is to take back our own listening, to use our own voice, to see our own light. ~ Saint Hildegard of Bingen,
1260:We want spiritual ideals before us, we want enthusiastically to gather around grand spiritual names. Our heroes must be spiritual. Such a hero has been given to us in the person of Ramakrishna Paramahamsa. ~ Swami Vivekananda,
1261:If we could speak of God only in the very terms themselves of Scripture, it would follow that no one could speak about God in any but the original language of the Old or New Testament ~ Saint Thomas Aquinas, (ST 1.29.3ad1).,
1262:If we were to abandon concern for what is true, what is false, and what remains indeterminate, the world would be totally chaotic. Even those who deny the importance of truth, on the one hand, are quick to jump on anyone who is caught lying. ~ Howard Gardner,
1263:Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. Everyone who has this hope based on him makes himself pure, as he is pure." ~ 1 John 3:2-3,
1264:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
1265:Meditation is not something we do; it is something we cease to do. Thus, it could be called self-remembering or self-resting." ~ Rupert Spira, (b.1960) international teacher of the Advaita Vedanta. From his book "Being Aware of Being Aware, (2017), Wikipedia.,
1266:The Mother of God, the most pure Virgin, carried the true light in her arms and brought him to those who lay in darkness. We too should carry a light for all to see and reflect the radiance of the true light as we hasten to meet him. ~ Sophronius of Jerusalem,
1267:We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject.
   ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience, 532,
1268:And if it is a play of the All-Existence, then we may well consent to play out our part in it with grace and courage, well take delight in the game along with our divine Playmate. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
1269:Before we can discern the new, we must know the old. It is true that everything has always been there, but in another way, in another light, with a different value attached to it, in another realization or manifestation." ~ Jean Gebser, The Ever-Present Origin,
1270:Still, still we can hear them
Now, if we listen long in our souls, the bygone voices.
Earth in her fibres remembers, the breezes are stored with our echoes. ~ Sri Aurobindo, Collected Poems, Ilion,
1271:We needed God to take our flesh and die, that we might live. We have died with him, that we may be purified. We have risen again with him, because we have died with him. We have been glorified with him, because we have risen again with him. ~ Gregory Nazianzen,
1272:What is the reason for creating everything unless it is for the Son of Man? We must religiously confess and reverently admit that it is for this Son of Man crowned with glory and honour that God created all things. ~ Rupert of Deutz, Commentary on Matthew 1.13,
1273:When we lose out spiritual child then that is when we have grown old." ~ Stephen Richard, (1879-1959) a prominent leader in The Church of Jesus Christ of Latter-day Saints, (LDS Church), member of the Quorum of the Twelve Apostles of the LDS Church, Wikipedia.,
1274:Before you become too entranced with gorgeous gadgets and mesmerizing video displays, let me remind you that information is not knowledge, knowledge is not wisdom, and wisdom is not foresight. Each grows out of the other, and we need them all. ~ Arthur C Clarke,
1275:God has to work in the soul in secret and in darkness because if we fully knew what was happening, and what Mystery, transformation, God and Grace will eventually ask of us, we would either try to take charge or stop the whole process. ~ Saint John of the Cross,
1276:Now get thou this, and then you shall be happy....The fact is, desire is a bottomless pit which can never fill up, or like the all-consuming fire which burns the fiercer, the more we feed it..." ~ Lakshmana Sarma, (1879-1965) Indian sage. https://bit.ly/33R3bTr,
1277:The birds have vanished into the sky, and now the last cloud drains away, We sit together, the mountain and me, until only the mountain remains." ~ Li Po, (701-762), Chinese poet acclaimed as a genius who took traditional poetic forms to new heights, Wikipedia.,
1278:We have to train the mind in such a way that it may act according to our command. It must not be our master. The only way to train the mind is to lead it to relinquish the desire for enjoyment. The moment this is done, it becomes your slave. ~ SWAMI BRAHMANANDA,
1279:And out of that hopeless attempt has come nearly all that we call human history-money, poverty, ambition, war, prostitution, classes, empires, slavery-the long terrible story of man trying to find something other than God which will make him happy.
   ~ C S Lewis,
1280:Deathlessness is our real nature, and we falsely ascribe it to the body, imagining that it will live for ever and losing sight of what is really immortal, simply because we identify ourselves with the body. ~ Sri Ramana Maharshi,
1281:The longing for untouched nature is it self a product of culture originating in the over artificiality of existence. In truth, nature begins to relate to us only when we begin to end well that, when culture begins in it. ~ Romano Guardini, Letters from Lake Como,
1282:They leap out like stars in their brightness,
Lights that we think our own, yet they are but tokens and counters,
Signs of the Forces that flow through us serving a Power that is secret. ~ Sri Aurobindo, The Future Poetry, Ilion,
1283:We feel in our conscience that that by which we live, that which we call our true " I " is the same not only in each man but also in a dog, a horse, a mouse, a fowl, a sparrow, a bee and even a plant. ~ Tolstoi, the Eternal Wisdom
1284:When we celebrate the feast in our own day, what path are we to take? As we draw near to this feast, who is to be our guide? Beloved, it must be none other than the one whom you will address with me as our Lord Jesus Christ. He says: "I am the way." ~ Athanasius,
1285:[Adam and Eve] did not invent, but discovered the creatures' true names through loving recognition. In a time of environmental crisis, we need to be priestly in relation to the whole cosmos and reveal the wisdom within animals, birds, and plants. ~ Alison Milbank,
1286:And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him. ~ Anonymous, The Bible, 1 John, 5:14-15,
1287:There are three parts of the love we are asked to give one another. They are, (1) kindness, (2) encouragement, (3) and challenge. Only the mind and heart of love know when each is needed by the one loved." ~ John Powell, S.J. "Happiness Is An Inside Job.", (1989),
1288:There is no need for the younger clergy to go to the houses of widows or virgins, except for the sake of a definite visit, and in that case only with the elder clergy, that is, with the bishop. . . . Why should we give room to the world to revile? ~ Saint Ambrose,
1289:The Spirit is the source of holiness, a spiritual light, and he offers his own light to every mind to help it in its search for truth. By nature the Spirit is beyond the reach of our mind, but we can know him by his goodness. ~ Basil the Great, On the Holy Spirit,
1290:Through him we fix our gaze on the heights of heaven. In him, we see the mirror of God's pure and transcendent face. Through him, the eyes of our hearts are opened. Through him, our foolish and darkened comprehension wells up to the light. ~ Saint Clement of Rome,
1291:To know the highest Truth and to be in harmony with it is the condition of right being, to express it in all that we are, experience and do is the condition of right living. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
1292:We are not conscious. If we are not conscious we cannot have unity, cannot have individuality, cannot have an Ego or 'I'. All these things are invented by man to keep the illusion of consciousness. Man can be conscious, but at present he is not. ~ Peter Ouspensky,
1293:We must neither doubt nor hesitate with respect to the words of the Lord; rather, we must be fully persuaded that every word of God is true and possible, even if our nature should rebel against the idea; for in this lies the test of faith. ~ Saint Basil the Great,
1294:Beloved, let us give thanks to God the Father, through his Son, in the Holy Spirit, because in his great love for us he took pity on us, and when we were dead in our sins he brought us to life with Christ, so that in him we might be a new creation. ~ Leo the Great,
1295:But only when we break through Matter's wall
In that spiritual vastness can we stand
Where we can live the masters of our world ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
1296:Let us cast aside the opulence of this world; let us have recourse to only that portion of it that serves a good end; let us gain our lives by acts of charity; let us share what we have with the poor that we may be rich in the bounty of heaven. ~ Gregory Nazianzen,
1297:Let us have always in our hearts this thought: I am a man and nothing that interests humanity is foreign to me. We have a common birth; our society resembles the stones of a road that sustain each other. ~ Seneca, the Eternal Wisdom
1298:Our tasks are given, we are but instruments;
Nothing is all our own that we create:
The Power that acts in us is not our force. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
1299:Therefore, we may consequently state that: this world is indeed a living being endowed with a soul and intelligence ... a single visible living entity containing all other living entities, which by their nature are all related. ~ Plato, Timaeus,
1300:We are bidden to 'put on Christ', to become like God. That is, whether we like it or not, God intends to give us what we need, not what we now think we want. Once more, we are embarrassed by the intolerable compliment, by too much love, not too little. ~ C S Lewis,
1301:We do not ordinarily recognise how largely our sense of virtue is a sense of the beautiful in conduct and our sense of sin a sense of ugliness and deformity in conduct. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
1302:[Aren't all religions equally true?] "No, all religions are equally false . The relationship of religion to truth is like that of a menu to a meal. . . When we mistake the menu for the meal, we do it and ourselves a grave injustice." ~ Rabbi Rami Shapiro, (b. 1951),
1303:Feed the hungry, ransom captives, give strength to the weak and courage to the faint-hearted. Let all peoples come to know that you alone are God, that Jesus Christ is your son, and that we are your people and the sheep of your flock. ~ Clement I to the Corinthians,
1304:One should not expect too much from the Divine Protection for, constituted as we are and the world is, the Divine Protection has to act within limits. ~ Sri Aurobindo, Letters on Yoga - IV, Vigilance, Resolution, Will and the Divine Help,
1305:We can easily lift a heavy stone under water, but as soon as we take it out we find how heavy it is, and in the same way, we don't feel the weight of the body as long as a Chaitanya or Life-force permeates it. ~ Sri Ramana Maharshi,
1306:Let us follow in his paths by the guidance of the Gospel; then we shall deserve to see him who has called us into his kingdom. If we wish to attain a dwelling-place in his kingdom we shall not reach it unless we hasten there by our good deeds. ~ Rule of St. Benedict,
1307:The shadowy keepers of our deathless past
Have made our fate the child of our own acts,
And from the furrows laboured by our will
We reap the fruit of our forgotten deeds. ~ Sri Aurobindo, Savitri, The Quest,
1308:We know that there are three comings of the Lord. The third lies between the other two. It is invisible... In the first, Christ was our redemption; in the last, he will appear as our life; in this middle coming, he is our rest and consolation. ~ Saint Bernard of Clairvaux,
1309:When we render natural and easy to us perfect concentration (or the operation which consists in fixing attention, contemplation and meditation), a power of exact discernment develops. ~ Patanjali : Aphroisms.III. 9, the Eternal Wisdom
1310:You have labored to make right that which is external (al-zahir) and were afraid of the lion, while we have labored to make right that which is within (al-batin) and the lion was afraid of us." ~ Imam al-Ghazali, @Sufi_Path
1311:There are higher levels of the mind than any we now conceive and to these we must one day reach and rise beyond them to the heights of a greater, a spiritual existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
1312:„We must embrace struggle. Every living thing conforms to it. Everything in nature grows and struggles in its own way, establishing its own identity, insisting on it at all cost, against all resistance." "It is also good to love: because love is difficult." ~ Rilke,
1313:You alone can give us these gifts and confer these favors on us. We put our trust in you through Jesus Christ, our high priest, the guardian of our souls. Through him be glory and majesty to you now and through all generations until the end of time. Amen. ~ Clement I,
1314:The fact that we live at the bottom of a deep gravity well, on the surface of a gas covered planet going around a nuclear fireball 90 million miles away and think this to be normal is obviously some indication of how skewed our perspective tends to be. ~ Douglas Adams,
1315:The love of solitude is a sign of the disposition towards knowledge; but knowledge itself is only achieved when we have a settled perception of solitude in the crowd, in the battle and in the mart.
   ~ Sri Aurobindo, Essays Divine And Human,
1316:The way to rest is through toil, the way to life is through death. Christ has taken on himself the whole weakness of our lowly human nature. If then we are steadfast in our faith in him and in our love for him, we win the victory that he has won. ~ Saint Leo the Great,
1317:We cling to things, people, beliefs, and behaviors not because we love them, but because we are terrified of losing them." ~ Gerald G. May, (1940-2005) "The Dark Night of the Soul: A Psychiatrist Explores the Connection Between Darkness and Spiritual Growth,", (2005).,
1318:For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. ~ Anonymous, The Bible, Ephesians,, the Eternal Wisdom
1319:The Lord says indeed, 'Blessed are they that mourn' [Matthew 5:4], speaking of those who mourn for their sins; and no one mourns that kind of mourning, nor cares for a lost soul; but this other we were not bidden to practice, and we practice it. ~ Saint John Chrysostom,
1320:We imagine that the soul is in the body, almost a result and derivation from the body; even we so feel it: but it is the body that is in the soul and a result and derivation from the soul. ~ Sri Aurobindo, Essays on the Gita, The Two Natures,
1321:A mutual debt binds man to the Supreme:
His nature we must put on as he put ours;
We are sons of God and must be even as he:
His human portion, we must grow divine. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
1322:How shall we conquer the old man in us? When the flower becomes a fruit, the petals fall of themselves; so when the divinity increases in us, all the weaknesses of human nature vanish of their own accord. ~ Ramakrishna, the Eternal Wisdom
1323:If we both see that what you say is true, and we both see that what I say is true, then where do we see that? Not I in you, nor you in me, but both of us in that unalterable truth that is above our minds. ~ Saint Augustine of Hippo,
1324:Let us add that nature is given its full significance only if it is looked at as offering us a means of rising up to the knowledge of divine truths, which is precisely the essential function which we have recognized in symbolism. ~ Rene Guenon, Symbols of Sacred Science
1325:This is something amazing and unheard of! It was not we who actually died, were buried and rose again. We only did these things symbolically, but we have been saved in actual fact. It is Christ who was crucified, who was buried and who rose again. ~ Jerusalem Catecheses,
1326:Because of our wisdom, we will travel far for love. All movement is a sign of thirst. Most speaking really says "I am hungry to know you." Every desire of your body is holy. Dear one, why wait until you are dying to discover that divine Truth? ~ Hafiz,
1327:Context shows sufficiently and clearly that brotherly love itself (for brotherly love is that whereby we love one another) is taught by so eminent an authority, not only to be from God, but also to be God. ~ Saint Augustine of Hippo,
1328:Life's meaning
A mighty life-self with its inner powers
Supports the dwarfish modicum we call life;
It can graft upon our crawl two puissant wings. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
1329:One's philosophy is not best expressed in words; it is expressed in the choices one makes. In the long run, we shape our lives and we shape ourselves. The process never ends until we die. And, the choices we make are ultimately our own responsibility. ~ Eleanor Roosevelt,
1330:The mind obstructs the innate peace. Our investigation is only in the mind. Investigate the mind; it will disappear. There is no entity by name mind. Because of the emergence of thoughts we surmise something from which they start. That we term mind. ~ Sri Ramana Maharshi,
1331:We are already the noumenal Absolute and we do not need any relative knowledge for the apprehension of what is. Knowledge is as much of a burden as ignorance. When both are thrown away, our natural knowingness shines in its original pristine brilliance. ~ Ramesh Balsekar,
1332:We would like to see the world around us as beautiful as we know it could be, but this cannot be achieved until the soul world within us is as beautiful as it must be to transform the outer surface of things. ~ Manly P. Hall Lecture
1333:Love and compassion are the true religions to me. But to develop this, we do not need to believe in any religion." ~ 14th Dalai Lama, (b. 1935), Recipient of the Nobel Peace Prize in 1989 and the US Congressional Gold Medal in 2006, Lives as a refugee in India, Wikipedia.,
1334:We neither discover an objective reality nor invent a subjective reality, but… there is a process of responsive evocation, the world 'calling forth' something in me that in turn 'calls forth' something in the world. ~ Iain McGilchrist, The Master and His Emissary p. 133,
1335:Like can only be known by like: that as Truth is the correlative of Being, so is the act of Being the great organ of Truth: that in natural no less than in moral science, quantum sumus, scimus [inasmuch as we are so much do we know]. ~ S T Coleridge, The Statesman's Manual,
1336:Our natural desire for the good ... is itself and original participation in God's love operating within us, moving us from within. This immanent ideal that we call nature... frees us, by virtue of its being a participation in God's creative word of love ~ David L Schindler,
1337:We'd all be a lot happier if we'd stop assuming we're supposed to be happy." ~ Garrison" Keillor, (b. 1942) American author, storyteller, humorist, voice actor, and radio personality, best known as the creator of the Public Radio show "A Prairie Home Companion," Wikipedia.,
1338:We do not know where death awaits us; so let us wait for it everywhere. To practice death is to practice freedom. A man who has learned how to die has unlearned how to be a slave." ~ Michel de Montaigne, (1533 - 1592) French philosopher of the French Renaissance, Wikipedia,
1339:What though the radiance which was once so bright
   Be now for ever taken from my sight,
   Though nothing can bring back the hour
   Of splendor in the grass, of glory in the flower;
   We will grieve not, rather find
   Strength in what remains behind.
   ~ William Wordsworth,
1340:When we were baptised in Christ Jesus we were baptised in his death; in other words, when we were baptised we went into the tomb with him and joined him in death, so that as Christ was raised from the dead by the Father's glory, we too might live a new life. ~ Romans 6:3-5,
1341:Beloved, see what a marvellous thing love is; its perfection is beyond our expression. Who can truly love save those to whom God grants it? We ought to beg and beseech him in his mercy that our love may be genuine, unmarred by any too human inclination. ~ Pope St. Clement I,
1342:Every family has to be traced back to its origins. That is why we can say that all these great churches constitute that one original Church of the apostles; for it is from them that they all come. They are all primitive, all apostolic, because they are all one. ~ Tertullian,
1343:God is, or He is not. But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? ~ Blaise Pascal,
1344:God is prior to the world by priority of duration. But the word "prior" signifies priority not of time, but of eternity. Or we may say that it signifies the eternity of imaginary time, and not of time really existing. ~ Saint Thomas Aquinas, Summa Theologiae I q 46 a 1 ad 2,
1345:Have faith that we have to regain our lost Self and 'Stop not till the goal is reached.' Remember these words of Swamiji, 'Do not forget the ideal - do not cut it down.' Let this body perish, still do not lower the ideal. Pray for strength. Pray always. ~ Swami Akhandananda,
1346:Prophets and incarnations who have come and gone have shown us one thing, that we too can become heirs of knowledge and power like themselves - if we only have the will. If we struggle, walking the path taken by them, we too will reach that goal one day. ~ Swami Saradananda,
1347:Simple or complicated, small or large, the passage from non-existence to existence is the most radical of all steps... the passage from non-being to being is the greatest possible transition. We are talking about creation itself. ~ Peter Hodgson, Theology and Modern Physics,
1348:The Apostles were many and to only one of them did he say Feed my sheep. May it never happen that we truly lack good shepherds! May it never happen to us! May God's loving kindness never fail to provide them! ~ Saint Augustine of Hippo,
1349:Then will the other great Bible of God, the Book of Nature, become transparent to us, when we regard the forms of matter as words, as symbols, valuable only as being the expression, an unrolled but yet a glorious fragment, of the wisdom of the Supreme Being. ~ S T Coleridge,
1350:As one age falls, another rises, different to mortal sight, but to immortals only the same; for we see the same characters repeated again & again, in animals, vegetables, minerals, and in men; nothing new occurs. Substance can never suffer change nor decay.
   ~ William Blake,
1351:Awe is a sense for the transcendence, for the reference everywhere to mystery beyond all things. It enables us to perceive in the world intimations of the divine…. What we cannot comprehend by analysis, we become aware of in awe. ~ Abraham Joshua Heschel, What Is Man? (89),
1352:I swear that ever since the first day You brought me back to life,
The day You became my Friend,
I have not slept --
And even if You drive me from your door,
I swear again that we will never be separated--
Because You are alive in my heart. ~ Rabia al-Adawiyya,
1353:Religion has to do with life itself. Whether the life we are living will end up in extinction or in the attainment of eternal life is a matter of the utmost importance for life itself. In no sense is religion to be called a luxury. ~ Keiji Nishitani, Religion and Nothingness,
1354:That we may merge into the deep and dazzling darkness, vanish into it, dissolve in it forever in an unbelievable bliss beyond imagination, for absolute nothingness represents absolute bliss." ~ Saint Gregory of Nyssac., (c. 335-c. 395), saint in Roman Catholicism, Wikipedia.,
1355:There are no part-time contemplatives. To live in the presence of God should be as natural for a Christian as to breathe the air that surrounds us; it is the spontaneous expression of our love... when we know that we are a child of God. ~ Abhishiktananda (Henri Le Saux, OSB),
1356:There is no entity by name mind. Because of the emergence of thoughts we surmise something from which they start. That we term mind. When we probe to see what it is, there is nothing like it. After it has vanished, peace will be found to remain eternal. ~ Sri Ramana Maharshi,
1357:There is no such thing as absolute void or real nullity and what we call by that name is simply something beyond the grasp of our sense, our mind or our most subtle consciousness. ~ Sri Aurobindo, The Life Divine, The Ascending Series of Substance,
1358:We should pray then that we may be granted forgiveness for our sins and for whatever we may have done when led astray by our adversary's servants. And for those who were the leaders of the schism and the sedition, they too should look to the common hope. ~ Pope St. Clement I,
1359: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. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
1360:When we pray we pray not for one but for all people, because we are all one people together. The God of peace and master of concord, who taught that we should be united, wanted one to pray in this manner for all, as he himself bore all in one. ~ Cyprian, On the Lord's Prayer,
1361:An ancient tale of woe can move us still,
We keep the ache of breasts that breathe no more,
We are shaken by the sight of human pain,
And share the miseries that others feel. ~ Sri Aurobindo, Savitri, The Word of Fate,
1362:Be resigned to the Mother. Pray to Her earnestly, crying like a child, and you will discover the Light. Whenever we asked the Master, he told us also: ''Pray sincerely to the Mother, and She will straighten the path". He gave us this advice again and again. ~ Swami Shivananda,
1363:Déjà vu is more than just that fleeting moment of surprise, instantly forgotten because we never bother with things that make no sense. It show that time doesn't pass. It's a leap into something we have already experienced and that is being repeated.
   ~ Paulo Coelho, Aleph,
1364:If instead of a gem, or even a flower, we should cast the gift of a loving thought into the heart of a friend, that would be giving as the angels give." ~ George MacDonald, (1824 - 1905) Scottish author, poet Christian minister, figure in modern fantasy literature, Wikipedia.,
1365:In our present life of Nature, in our externalised surface existence, it is the world that seems to create us; but in the turn to the spiritual life it is we who must create ourselves and our world. ~ Sri Aurobindo, The Life Divine, The Divine Life,
1366:In speaking of human things, we say that it is necessary to know them before we can love them.... the saints on the contrary say in speaking of divine things that it is necessary to love them in order to know them, and that we only enter truth through charity. ~ Blaise Pascal,
1367:Intelligence emerges out of memory as its offspring, b/c we come to understand only when a likeness which lies in the memory emerges to the forefront of consciousness. And this is nothing other than a word. From memory and intelligence, love is breathed forth... ~ Bonaventure,
1368:Many times we despise someone without any reason. Why? Simply, because that person personifies some errors that we carry well hidden within and we do not like that person exhibiting them. In fact, deep within us, we carry the errors that we blame others for. ~ Samael Aun Weor,
1369:Our Savior was born today: let us be glad. For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings to us the joy of promised eternity. No one is kept from sharing in this happiness. ~ Saint Leo the Great,
1370:The Divine is present among us. When we remember Him always He gives us the strength to face all circumstances with perfect peace and equanimity. Become aware of the Presence and your difficulties will disappear.
   ~ The Mother, Words Of The Mother II,
1371:The quiddity of things, which is the truth of beings, is unattainable in its purity; though it is sought by all philosophers, it is found by no one as it is. And the more deeply we are instructed in this ignorance, the closer we approach the truth. ~ Nicholas of Cusa, DDI I.3,
1372:There is a genius within every one of us - we don't know it. We must find the way to make it come out - but it is there sleeping, it asks for nothing better than to manifest; we must open the door to it.
   ~ The Mother, Questions And Answers 1957-1958,
1373:The truth is that we live out our lives putting off all that can be put off; perhaps we all know deep down that we are immortal and that sooner or later all men will do and know all things.
   ~ Jorge Luis Borges, Labyrinths, Funes the Memorious,
1374:This evolution lasts until we reach the absolute purity of the Being. Then we arrive at divinity. We form a vast oneness. We enjoy an entirety of divine power; we are united in a single love; we are God. ~ Antoine the Healer, the Eternal Wisdom
1375:We do not believe in ourselves until someone reveals that deep inside us something is valuable, worth listening to, worthy of our trust, sacred to our touch." ~ E. E. Cummings, (1894 -1962), American poet, painter, author, and playwright, wrote approx. 2,900 poems, Wikipedia.,
1376:We have thousands of opportunities every day to be grateful: for having good weather, to have slept well last night, to be able to get up, to be healthy, to have enough to eat. ... There's opportunity upon opportunity to be grateful; that's what life is." ~ David Steindl-Rast,
1377:We must have a hold on the spiritual and secular education of the nation. Do you understand that? You must dream it, you must talk it, you must think it and you must work it out. Till then there is no salvation for the race. ~ Swami Vivekananda,
1378:What we want... is for students to get more interested in things, more involved in them, more engaged in wanting to know; to have projects that they can get excited about and work on over long periods of time, to be stimulated to find things out on their own. ~ Howard Gardner,
1379:A man's delight in looking forward to and hoping for some particular satisfaction is a part of the pleasure flowing out of it, enjoyed in advance. But this is afterward deducted, for the more we look forward to anything the less we enjoy it when it comes. ~ Arthur Schopenhauer,
1380:But now, if every one to whom we ought to show, or who ought to show to us, the offices of mercy is by right called a neighbor, it is manifest that the command to love our neighbor embraces the holy angels also. ~ Saint Augustine of Hippo,
1381:Everything that comes in to be according to order and wisdom is an individual direct utterance by God. We do not know what God's nature is; but if we get into our minds God's absolute wisdom and power, we believe we have taken God up with our thinking. ~ Saint Gregory of Nyssa,
1382:Fools or hypocrites! Meanest falsehood is this among mortals,
Veils of purity weaving, names misplacing ideal
When our desires we disguise and paint the lusts of our nature. ~ Sri Aurobindo, Collected Poems, Ilion,
1383:One of our problems is that we are not well acquainted with the literature of the spirit. We're interested in the news of the day ...When you get to be older and you turn to the inner life -- well, if you don't know where it is or what it is, you'll be sorry. ~ Joseph Campbell,
1384:Someday, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love, and then, for a second time in the history of the world, man will have discovered fire.
   ~ Pierre Teilhard de Chardin,
1385:We are bound to love dearly the country whence we have received the means of enjoyment this mortal life affords, but we have a much more urgent obligation to love with ardent soul the Church to which we owe the life of the soul, a life that will endure forever. ~ Pope Leo XIII,
1386:We are not going to be able to operate our Spaceship Earth successfully, nor for much longer unless we see it as a whole spaceship and our fate as common. It has to be everybody or nobody." ~ R. Buckminster Fuller, (1895 - 1983) American architect, systems theorist, Wikipedia.,
1387:We must distinguish between the knowledge which is due to the study and analysis of Matter and that which results from contact with life and a benevolent activity in the midst of humanity. ~ Antoine the Healer: "Revelations.", the Eternal Wisdom
1388:We're all lonely for something we don't know we're lonely for. How else to explain the curious feeling that goes around feeling like missing somebody we've never even met?" ~ David Foster Wallace, (1962 - 2008) American author, wrote "Infinite Jest,", (1996) et al., Wikipedia.,
1389:When we try to liberate our Selves we also liberate our not-Selves & this can lead to an experience of misery , frustration & disappointment. The pain of this makes us think twice about any further attempts at liberation." ~ William Arkle, "A Geography of Consciousness, (1974),
1390:Are you unaware that we who were baptized into Christ Jesus were baptized into his death? We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life. ~ Romans 6:3-4,
1391:God's nature is unknowable and transcends every mind and reason, but, so far as we are able, we make a path to what is beyond all things from the order of all beings projected from, possessing certain images and likenesses of his divine paradigms. ~ Dionysius, Div Nom 869c-872a,
1392:Great Spirit sings one Truth. Existence is its presentation. The presentations divides into bodies of vibrations. Vibrations impress upon one another, like raindrops meeting in a lake. What we give and what we take becomes the pattern." ~ P. Desmond, "Make Love to the Universe",
1393:I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness." ~ Max Planck, (1858 - 1947) German physicist, Wikipedia.,
1394:Out of every one-hundred men, ten shouldn't even be there, eighty are just targets, nine are the real fighters, and we are lucky to have them, for they make the battle. Ah, but the one -- one is a warrior, and he will bring the others back. ~ Heraclitus,
1395:Persons are never mere parts in any social whole; we never exist ... in the way in which organs and cells exist in a body. A human society is not a whole composed of parts, but rather, in the felicitous expression of Jaques Maritain, a whole composed of wholes. ~ John F. Crosby,
1396:The fear that impermanence awakens in us, that nothing is real and nothing lasts, is, we come to discover, our greatest friend because it drives us to ask: If everything dies & changes, then what is really true?" ~ Sogyal Rinpoche, "The Tibetan Book of Living and Dying", (1994),
1397:The only way we can prove what the apostles taught-that is to say, what Christ revealed to them-is through those same churches. They were founded by the apostles themselves who first preached to them by what is called the living voice and later by means of letters. ~ Tertullian,
1398:We are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature's pupils but her adepts and masters. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
1399:We mostly spend our lives conjugating three verbs: to Want, to Have, and to Do... forgetting that none of these verbs have any ultimate significance, except so far as they are transcended by and included in , the fundamental verb, to Be." ~ Evelyn Underhill, (1875 - 1941), Wik.,
1400:What narrowness of spiritual life we find in Frazer! …how impossible for him to understand a different way of life from the English one of his time! Frazer cannot imagine a priest who is not basically an English Parson of our times… ~ Wittgenstein, On Frazier's Golden Bough,
1401:Why do we exist at all?…If there is a meaning or significance to it all [i.e human life], where do we find it? When we come to doubt the meaning of our existence in this way, when we have become a question to ourselves, the religious quest awakens within us. ~ Keiji Nishitani,
1402:A friend is more to be longed for than the light; I speak of a genuine one. And wonder not: for it were better for us that the sun should be extinguished, than that we should be deprived of friends; better to live in darkness, than to be without friends." ~ Saint John Chrysostom,
1403:And this food is called among us eucharist, of which no one is allowed to partake except one who believes that the things which we teach are true and has received the washing that is for the remission of sins and rebirth, and who so lives as Christ handed down ~ Justin, 1st apol,
1404:As long as we see what has come to pass as being unfair, we'll be a prisoner of what might have been." ~ Mark Nepo, 1951, American poet and spiritual adviser, taught in the fields of poetry and spirituality for over 30 years. Quote from his book, "The Book of Awakening,", (2011),
1405:At the point where all roads meet which lead from the Old Testament to the New we encounter the Marian experience of God, at once so rich and so secret that it almost escapes description.... In Mary, Zion passes over into that church ~ Von Balthasar, The Glory of the Lord I, 338,
1406:It was necessary first to establish the awful difference btn God and the world before we could be permitted to see the awful likeness. It will always remain necessary to remember the difference in the likeness. Neither of these two Ways is or can be exclusive. ~ Charles Williams,
1407:Once we have grasped the nature of morality, we understand it also implies a new & higher form of reasonability. This reasonability presupposes morality & not vice versa... In order to be reasonable in this sense, I have to act morally well. ~ Dietrich von Hildebrand, Ethics 194,
1408:Since we are proposing to examine the structure of the world and to contemplate the whole universe... it is absolutely necessary that those who are fond of great shows and wonders should have a mind trained for the consideration of what we propose. ~ Basil the Great, Hexameron 6,
1409:The Spirit frees us from sin and death, and changes us from the earthly men we were, men of dust and ashes, into spiritual men, sharers in the divine glory, sons and heirs of God the Father who bear a likeness to the Son and are his co-heirs and brothers. ~ Didymus of Alexandria,
1410:What many see we call a real thing, and what only one sees we call a dream. But things that many see may have no taste or moment in them at all, & things that are shown only to one may be spears & water-spouts of truth from the very depth of truth. ~ CS Lewis, Till We Have Faces,
1411:You feel so lost, so cut off, so alone, only you're not. See, in all our searching, the only thing we've found that makes the emptiness bearable, is each other." ~ Carl Sagan, (1934 - 1996) American astronomer, planetary scientist, cosmologist, astrophysicist & author, Wikipedia,
1412:After baptism, we are called God's children. Therefore we should carefully examine our Father's characteristics, so that, by molding and framing ourselves in the likeness of our Father, we may appear true children of him who calls us to adoption by grace. ~ Saint Gregory of Nyssa,
1413:As the word we speak is an image of the Word who is God's Son, so also is the wisdom implanted in us an image of the Wisdom who is God's Son. It gives us the ability to know and understand and so makes us capable of receiving him who is the all-creative Wisdom. ~ Saint Athanasius,
1414:Given that 'we' are the product of all previous human culture, we have at some level already experienced those gods... If we are truly to understand ancient [religion], it will be part of our task to 'remember' what we have forgotten, but which in some sense we already know. ~ RB,
1415:How do you know what's good for you? If you say you want to improve then you ought to know what's good for you, but obviously you don't because if you did then you would be improved. So, we don't know. We do not really know how to interfere with the way the world is. ~ Alan Watts,
1416:Is not ignoble, but has angel soarings,
Howe'er the nether devil plucks him down.
Still we have souls nor is the mould quite broken
Of that original and faultless plan
Which Adam spoilt. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
1417:It is called Passover bc, when he was striking down the firstborn, the destroying angel passed over the houses of the Hebrews, but it is even more true to say that he passes over us, for he does so once and for all when we are raised up by Christ to eternal life. ~ Ps.-Chrysostom,
1418:It is impossible for anyone to get what he has not got already. Even if he gets any such thing, it will go as it came. What always is will alone remain. Removal of the notion that we have not realised the Self is all that is required. We are always the Self. ~ Sri Ramana Maharshi,
1419:Love of God is not something that can be taught. We did not learn from someone else how to rejoice in light or want to live, or to love our parents or guardians. It is the same, perhaps even more so, with our love for God: it does not come by another's teaching. ~ Basil the Great,
1420:Philosophy is simply friendship with wisdom... thus in a certain sense we can call everyone a philosopher in accordance with the natural love that generates in everyone the desire to know. W/o love or without devotion one cannot be called a philosopher. ~ Dante, Convivio III.xi.6,
1421:Sometimes I would like to cry. I close my eyes. Why weren't we designed so that we can close our ears as well? (Perhaps because we would never open them.) Is there some way that I could accelerate my evolution and develop earlids?" ~ Kate Atkinson, Behind the Scenes at the Museum,
1422:The darkness of prayer is not the result of a gap between what we can know as creatures and the unknowable depths of God...It is our assimilation into the infinite's self-unveiling in the dark places of the finite world, in the wordless helplessness of the cross. ~ Rowan Williams,
1423:The doctrine of Law as immanent [claims] that the order of nature expresses the characters of the real things which jointly compose the existences to be found in nature. When we understand the essences of...things, we thereby know their mutual relations to each other. ~ Whitehead,
1424:The Self is the one reality that always exists and it is by its light all other things are seen. We forget it and concentrate on the appearances. We are so engrossed with the objects or appearances revealed by the light that we pay no attention to the light. ~ Sri Ramana Maharshi,
1425:We dream that we are awake, we dream that we are asleep. The three states are only varieties of the dream state. Treating everything as a dream liberates. As long as you give reality to dreams, you are their slave. ~ Sri Nisargadatta Maharaj,
1426:We have already received from God the ability to fulfil all his commands. We have then no reason to resent them, as if something beyond our capacity were being asked of us. We have no reason either to be angry, as if we had to pay back more than we had received. ~ Basil the Great,
1427:We have been to the moon, we have charted the depths of the ocean & the heart of the atom, but we have a fear of looking inward to ourselves because we sense that is where all the contradictions flow together." ~ T. McKenna, (1946 - 2000) American ethnobotanist, mystic,Wikipedia.,
1428:We have emerged from this fatal numbness, this fascination with quantity... We know that the world is indeed a text and that it speaks to us, humbly and joyfully, of its own absence, but also of the eternal presence of someone else, namely its Creator. ~ Paul Claudel, 'Mallarmé',
1429:We should understand divine things according to this union of grace. It is not as if we draw divine things down to the level of the things of our experience, but rather we are drawn out of ourselves & placed in God, so that by this union we are totally deified. ~ Aquinas, DDN 7.1,
1430:As one has to learn to read, or to practice a trade, so one must learn to feel in all things, first and almost solely, the obedience of the universe to God… As soon as we feel this obedience with our whole being, we see God. ~ Simone Weil, On Science, Necessity & the Love of God,
1431:Because we find that love is work enough for us, we don't take the time to categorize what we are doing as either "contemplation" or "action." We find that prayer is action and that action is prayer. It seems to us that truly loving action is filled with light. ~ Madeline Delbrêl,
1432:Being is given to us... we do not first produce being, or make it be as for us; originally it is given as an excess of otherness which arouses our astonishment that it is at all… The metaphysician keeps alive this elemental astonishment. ~ William Desmond, Intimate Strangeness 5,
1433:Beloved, we shd never forget that we have renounced the world. We are living here now as aliens and only for a time. When the day of our homecoming puts an end to our exile, frees us from the world's bonds, and restores us to paradise and to a kingdom, we shd welcome it. ~ Cyprian,
1434:How can we seek freedom when we do not know that we are bound. First of all, we shall have to examine our own nature whether we are free or bound then we can search for liberation. Very few indeed in this world can realize that we are living the life of a slave ~ SWAMI ABHEDANANDA,
1435:Let us enter into the dark, silencing our anxieties, our passions and all the fantasies of our imagination. Let us pass over w/ the crucified Christ from this world to the Father so that, when the Father has shown himself to us, we can say with Philip: 'It is enough' ~ Bonaventure,
1436:Love demands freedom. It always has, and it always will. We are free to resist, reject, and rebel against God's ways for us. We can have all the hell we want." ~ Rob Bell, (b.1970), author, listed by "Time" in 2011 as one of the 100 Most Influential People in the World, Wikipedia.,
1437:Man was created to praise, honor, and serve God. We therefore no more prefer health to sickness, riches to poverty, honor to disdain, long life to short, but desire and choose only that which more surely conduces toward the end for which we were created. ~ Saint Ignatius of Loyola,
1438:One cannot have realization without the grace of the God. Cry to Him and pray & you will have His grace. He is right inside. You will realize Him the moment He lifts the veil of ignorance. It is grace & grace alone that we need. There is no other way. ~ Manapurush Swami Shivananda,
1439:One cannot have realization without the grace of the God. Cry to Him & pray and you will have His grace. He is right inside. You will realize Him the moment He lifts the veil of ignorance. It is grace & grace alone that we need. There is no other way. ~ Manapurush Swami Shivananda,
1440:Only a god can save us. The only possibility available to us is that by thinking and poeticizing we prepare a readiness for the appearance of a god, or for the absence of a god in [our] decline, insofar as in view of the absent god we are in a state of decline
   ~ Martin Heidegger,
1441:Our lighted candles are a sign of the divine splendor of one who expels the dark shadows of evil and makes the whole universe radiant with the brilliance of His eternal light. Our candles also show how bright our souls should be when we go to meet Christ. ~ Sophronius of Jerusalem,
1442:Our very thought, when we think of God the Trinity, falls very far short of Him of whom we think, nor comprehends Him as He is; but He is seen, as it is written, even by those who are so great as was the Apostle Paul, through "a glass and in an enigma." ~ Saint Augustine, (DT 5.1),
1443:Self control is, in a way, not control at all: it is the melting away of the need for certain forms of comfort and distraction. It is an embrace of simplicity. When we know what's what, pleonexia doesn't arise. Our understanding of happiness alters. ~ Jan Zwicky, A Ship from Delos,
1444:The dawn intimates that the night is over; it does not yet proclaim the full light of day…Are not all of us who follow the truth in this life daybreak and dawn? We do some things which already belong to the light but are not free from the remnants of darkness ~ Gregory the Great,
1445:The saying "Know thyself" means that we should recognize & acknowledge in ourselves the God who made us in his own image, for if we do this, we will be recognized by our Maker. So let us not be at enmity with ourselves but change our way of life without delay. ~ Hippolytus of Rome,
1446:Without Art we should have no notion of the sacred; without Science we should always worship false gods." ~ W. H. Auden, (1907 - 1973) English-American poet; poetry noted for its stylistic and technical achievement; its engagement with politics, morals, love, & religion, Wikipedia,
1447:A Divine perfection of the human being is our aim. We must know then first what are the essential elements that constitute man's total perfection; secondly, what we mean by a divine as distinguished from a human perfection of our being.
   ~ Sri Aurobindo,
1448:A great part of reality… is open to us only in a way completely different from that in which objects [of science] are accessible. To grasp these other realities, to state truths about their existence in nature, we must actualize another intellectual key. ~ Dietrich Von Hildebrand,
1449:And so all that the Son of God did and taught for the world's reconciliation is not for us simply a matter of past history. Here and now we experience his power at work among us. Born of a virgin mother by the action of the Holy Spirit, Christ keeps his Church spotless. ~ Saint Leo,
1450:But it is not only the martyrs who share in his passion by their glorious courage; the same is true, by faith, of all who are reborn through baptism. That is why we are to celebrate the Lord's paschal sacrifice with the unleavened bread of sincerity and truth. ~ Saint Leo the Great,
1451:Let us not fear to reject from our religion all that is useless, material, tangible as well as all that is vague and in definite; the more we purify its spiritual kernel, the more we shall understand the true law of life ~ Tolstoi, the Eternal Wisdom
1452:Still have we parts that grow towards the light,
Yet are there luminous tracts and heavens serene
   And Eldorados of splendor and ecstacy
   And temples to the godhead none can see
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
1453:The five daily prayers are supposed to purify us, but it doesn't do so with many of us because we treat it like a burden to be lifted off our shoulders, not a gift that we are presenting to our God. ~ Shaykh Muhammad Al-Yaqoubi, @Sufi_Path
1454:We, the ordinary people of the streets, believe w/ all our might that this street, this world, where God has placed us, is our place of holiness... We, the ordinary people of the streets, do not see solitude as the absence of the world but as the presence of God ~ Madeline Delbrêl,
1455:We were made in the image and likeness of our Creator, endowed with intellect and reason… In this way, continuously contemplating the beauty of creatures, through them as if they were letters and words, we could read God's wisdom and providence over all things. ~ Basil of Cesarea,
1456:But every line we write breathes victory and challenge, the bad temper of a conqueror, underground explosions, howls. We are a volcano. We vomit forth black smoke.
The heavens open and out comes an imposing
Pile of garbage; it looks a lot like Leo Tolstoy ~ Velimir Khlebnikov,
1457:The Lord's Prayer is the most perfect of prayers.... In it we ask, not only for all the things we can rightly desire, but also in the sequence that they should be desired. This prayer not only teaches us to ask for things, but also in what order we should desire them. ~ Saint Thomas,
1458:There is not one God for us and another for you, but he alone is God who led your fathers out of Egypt with a strong hand and a high arm. Nor have we trusted any other, for there is no other but him, in whom you also have trusted, the God of Abraham, Isaac, and Jacob. ~ Saint Justin,
1459:We must seek out with much research the things that can save us. Let us flee perfectly from all the works of lawlessness, in case the works of law­lessness overtake us, and let us hate the deception of this pre­sent time, so that in the future we may be loved. ~ Letter of Barnabas,
1460:All we attempt in this imperfect world,
Looks forward or looks back beyond Time's gloss
To its pure idea and firm inviolate type
In an absolute creation's flawless skill. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
1461:Already we have the first fruits of the Spirit, and have we not also other reasons for rejoicing? For we are drawing near to the one we love, and not only are we drawing near. We even have some feeling and taste of the banquet we shall one day eagerly eat and drink. ~ Saint Augustine,
1462:In the totality of the change we have to achieve, human means and forces too have to be taken up, not dropped but used and magnified to their utmost possibility as part of the new life. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
1463:In the waking state or dream state, in which things appear, and in the sleep state, in which we see nothing, there is always the light of consciousness or Self. Concentrate on the Seer and not on the seen, not on the objects, but on the Light which reveals them. ~ Sri Ramana Maharshi,
1464:We shall mutually pardon one another more easily, if we know or firmly believe and hold that whatever is said of a nature, unchangeable, invisible and having life absolutely and sufficient to itself, must not be measured after the custom of things visible. ~ Saint Augustine, (DT 5.1),
1465:It is manifest that behind the so-called curtain which is supposed to conceal the inner world, there is nothing to be seen unless we go behind it ourselves, as much in order that we may see, as that there may be something behind there which can be seen. ~ Georg Wilhelm Friedrich Hegel,
1466:We are at the very beginning of time for the human race. It is not unreasonable that we grapple with problems. But there are tens of thousands of years in the future. Our responsibility is to do what we can, learn what we can, improve the solutions, and pass them on. ~ Richard Feynman,
1467:When there is contact of a desirable sort or memory thereof, and when there is freedom from undesirable contacts or memory thereof, we say there is happiness. Such happiness is relative and is better called pleasure. But men want absolute and permanent happiness. ~ Sri Ramana Maharshi,
1468:Through the Spirit we become citizens of heaven, we are admitted to the company of the angels, we enter into eternal happiness and abide in God. Through the Spirit we acquire a likeness to God; indeed, we attain what is beyond our most sublime aspirations—we become God. ~ Saint Basil,
1469:Every kind of ignorance in the world all results from not realizing that our perceptions are gambles. We believe what we see and then we believe our interpretation of it, we don't even know we are making an interpretation most of the time. We think this is reality. ~ Robert Anton Wilson,
1470:Flint has the potential to produce fire, and gems have intrinsic value.
We ordinary people can see neither our own eyelashes, which are so close, nor the heavens in the distance.
Likewise, we do not see that the Buddha exists in our own hearts. ~ Nichiren,
1471:It's being here now that's important. There's no past and there's no future. Time is a very misleading thing. All there is ever, is the now. We can gain experience from the past, but we can't relive it; and we can hope for the future, but we don't know if there is one. ~ George Harrison,
1472:Our great forefathers in those splendours moved;
Termless in power and satisfied of light,
They enjoyed the sense of all for which we strive. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
1473:Our soul has a door, but we have gates too, as the psalm says: 'Gates, raise your heads. Stand up, eternal doors, and let the king of glory enter.' If you choose to raise your gates, the King of glory will come to you, celebrating the triumph of his own Passion. ~ Saint Ambrose of Milan,
1474:We are to move inwardly towards a greater consciousness and a supreme existence, not by a total exclusion of our cosmic nature, but by a higher, a spiritual fulfilment of all that we now essentially are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
1475:We need to strengthen such inner values as contentment, patience and tolerance, as well as compassion for others. Keeping in mind that it is expressions of affection rather than money and power that attract real friends, compassion is the key to ensuring our own well-being. ~ Dalai Lama,
1476:But the centre of all resistance is egoism and this we must pursue into every covert and disguise and drag it out and slay it; for its disguises are endless and it will cling to every shred of possible self-concealment.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
1477:Make of us the hero warriors we aspire to become. May we fight successfully the great battle of the future that is to be born, against the past that seeks to endure, so that the new things may manifest and we be ready to receive them.
   ~ The Mother, On Education,
1478:One on another we prey and one by another are mighty.
This is the world and we have not made it; if it is evil,
Blame first the gods; but for us, we must live by its laws or we perish. ~ Sri Aurobindo, Collected Poems, Ilion,
1479:We utter the name of the Lord superficially, too superficially. We say, 'I am Thy servant; Thou art my Master; Thou art my Lord; I have renounced all for Thee; I call Thee, Lord, come unto me.' But we harbor withal all sorts of evil thoughts in the mind. This won't do ~ Swami Saradananda,
1480:What is the ego? A mere soap-bubble. One blow will break it and reveal its hollowness. We must get rid of the ego and reach the stage where we can say sincerely 'Not I, Not I, but Thou.' When you have been able to put down the ego, love of God will come of itself ~ Swami Ramakrishnananda,
1481:Yearning that claimed all time for its date and all life for its fuel,
All that we wonder at gazing back when the passion has fallen,
Labour blind and vain expense and sacrifice wasted ~ Sri Aurobindo, Collected Poems, Ilion,
1482:Is not the whole of human life turned upside down; and are we not doing, as would appear, in everything the opposite of what we ought to be doing?" ~ Plato, (428/427 or 424/423 - 348/347 BC) Athenian philosopher during the Classical period in Ancient Greece, Wikipedia.,
1483:Misery and difficulties come at times to strengthen our character. They are like examinations. We must prepare and pass them. Know that they are very good for the formation of character. The more we meet with difficulties, the more we remember our Mother for protection.~ Swami Paramananda,
1484:Satsang and spiritual books have the power to turn our minds towards good thoughts. That alone, however, will not enable us to go forward with steady steps. To rid our minds of all the dirt, and to progress towards the ultimate goal, we have to take refuge in a Guru ~ MATA AMRITANANDAMAYI,
1485:We are like dwarfs sitting on the shoulders of giants. We see more, and things that are more distant, than they did, not because our sight is superior or because we are taller than they, but because they raise us up, and by their great stature add to ours. ~ John of Salisbury, Metalogicon,
1486:We are weighed down in soul and body by sloth and indolence, an disinclined to make an effort because, in fact, this price of effort, even for our good, is a part of the penalty we must pay for sin ~ Saint Augustine of Hippo, The City of God, 22.22).,
1487:If a person realises his position and stays in his own self, things that are to happen will happen. Things that are not to happen will not happen. The shakti that is in the world, is only one. All these troubles arise if we think that we are separate from that shakti. ~ Sri Ramana Maharshi,
1488:It is in our inner spiritual experiences that we shall find the proof and source of the world's Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
1489:We are but sparks of that most perfect fire,
Waves of that sea:
From Him we come, to Him we go, desire
Eternally,
And so long as He wills, our separate birth
Is and shall be. ~ Sri Aurobindo, Collected Poems, The Rishi,
1490:That is our home and that the secret hope
Our hearts explore.
To bring those heavens down upon the earth
We all descend,
And fragments of it in the human birth
We can command. ~ Sri Aurobindo, Collected Poems, The Rishi,
1491:We have heard where Christ shines in us: he is the eternal brilliant illumination of souls, whom the Father sent into the world so that his face should shine on us and permit us to contemplate eternal and heavenly truths - we who had been plunged in earthly darkness. ~ Saint Ambrose of Milan,
1492:What is true love and how to find it?‡
Do you know what is true love?
There is only one true love, the love from the Divine, which, in human beings, turns into love for the Divine. Shall we say that the nature of the Divine is Love. ~ The Mother, On Education,
1493:Even if, in our spiritual practice, it appears we are trying to attain enlightenment, we are actually only expressing it. If we take up Zazen, for instance, then deep within we are doing so not to become Buddhas but to behave like the Buddhas we already are
   ~ Ken Wilber, No Boundary, Pg 145,
1494:Our Father: at this name love is aroused in us . . . and the confidence of obtaining what we are about to ask.... What would he not give to his children who ask, since he has already granted them the gift of being his children? ~ Saint Augustine of Hippo,
1495:Though all the winds of doctrine were let loose to play on the earth, so Truth be in the field, we do injuriously by licensing and prohibiting misdoubt her strength. Let her and Falsehood grapple; who ever knew Truth put to the worse in a free and open encounter? ~ John Milton in Areopagitica,
1496:From a magicial point of view, it is axiomatic that we have create the world in which we exist. Looking about himself, the magician can say 'thus have I will,' or 'thus do I perceive,' or more accurately, 'thus does my Kia manifest.'
   ~ Peter J Carroll, Liber Null, Liber LUX, Enchantment [55],
1497:We need to be in the open mode when pondering a problem ~ but! ~ once we come up with a solution, we must then switch to the closed mode to implement it. Because once we've made a decision, we are efficient only if we go through with it decisively, undistracted by doubts about its correctness.,
1498:What Nature herself attends from us is that the whole of what we are should rise into the spiritual consciousness and become a manifest and manifold power of the spirit. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
1499:42.'The colour of milk is one, the colours of the cows'many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know. ~ Sri Ramana Maharshi,
1500:Lord, we are upon earth to accomplish Thy work of transformation. It is our sole will, our sole preoccupation. Grant that it may be also our sole occupation and that all our actions may help us towards this single goal. 1 January 1951 ~ The Mother, Words Of The Mother I,

*** WISDOM TROVE ***

1:Yes We Can! ~ barack-obama, @wisdomtrove
2:We are all star stuff. ~ carl-sagan, @wisdomtrove
3:We're all mad here. ~ lewis-carroll, @wisdomtrove
4:As we are, so we see. ~ william-blake, @wisdomtrove
5:We all float down here! ~ stephen-king, @wisdomtrove
6:We are all fools in love ~ jane-austen, @wisdomtrove
7:We are our choices. ~ jean-paul-sartre, @wisdomtrove
8:Mister, we deal in lead. ~ stephen-king, @wisdomtrove
9:We all need each other. ~ leo-buscaglia, @wisdomtrove
10:We are free to yield to truth. ~ horace, @wisdomtrove
11:We are made of star stuff. ~ carl-sagan, @wisdomtrove
12:We like to be deceived. ~ blaise-pascal, @wisdomtrove
13:We two are to ourselves a crowd. ~ ovid, @wisdomtrove
14:We are all special cases. ~ albert-camus, @wisdomtrove
15:We belong to each other. ~ mother-teresa, @wisdomtrove
16:We must do without hope. ~ j-r-r-tolkien, @wisdomtrove
17:In Zen we have no gurus. ~ frederick-lenz, @wisdomtrove
18:United we stand, divided we fall. ~ aesop, @wisdomtrove
19:We must learn to suffer more. ~ t-s-eliot, @wisdomtrove
20:We're asleep until we love. ~ leo-tolstoy, @wisdomtrove
21:What we live by we die by. ~ robert-frost, @wisdomtrove
22:Without love we fall ill. ~ sigmund-freud, @wisdomtrove
23:Have faith. We will do ~ swami-vivekananda, @wisdomtrove
24:To me, we're marketing hope. ~ joel-osteen, @wisdomtrove
25:We all carry fault within. ~ hannah-arendt, @wisdomtrove
26:We are what we believe we are. ~ c-s-lewis, @wisdomtrove
27:We can learn even from our enemies. ~ ovid, @wisdomtrove
28:Where the earth is, we are. ~ walt-whitman, @wisdomtrove
29:While we live, let us live. ~ d-h-lawrence, @wisdomtrove
30:The end is where we start from. ~ t-s-eliot, @wisdomtrove
31:We can always begin again. ~ jack-kornfield, @wisdomtrove
32:We can never be born enough. ~ e-e-cummings, @wisdomtrove
33:We cannot escape history. ~ abraham-lincoln, @wisdomtrove
34:We convince by our presence. ~ walt-whitman, @wisdomtrove
35:We create our fate everyday. ~ henry-miller, @wisdomtrove
36:We do not suffer by accident. ~ jane-austen, @wisdomtrove
37:We learn from the things we suffer. ~ aesop, @wisdomtrove
38:We of the craft are all crazy. ~ lord-byron, @wisdomtrove
39:God's desire is that we excel. ~ joel-osteen, @wisdomtrove
40:Them belly full, but we hungry; ~ bob-marley, @wisdomtrove
41:We are all born cowards. ~ swami-vivekananda, @wisdomtrove
42:We do not become. We simply are. ~ bruce-lee, @wisdomtrove
43:We moralize among ruins. ~ benjamin-disraeli, @wisdomtrove
44:We must love or we grow ill. ~ sigmund-freud, @wisdomtrove
45:We must never edit God. ~ aiden-wilson-tozer, @wisdomtrove
46:Anything we love can be saved. ~ alice-walker, @wisdomtrove
47:We are all alike, on the inside. ~ mark-twain, @wisdomtrove
48:We are a nation of sheep, and ~ george-carlin, @wisdomtrove
49:We are gods in the chrysalis. ~ dale-carnegie, @wisdomtrove
50:We are the living devils. ~ swami-vivekananda, @wisdomtrove
51:We are what we pretend to be. ~ kurt-vonnegut, @wisdomtrove
52:We move between two darknesses. ~ e-m-forster, @wisdomtrove
53:We ran as if to meet the moon. ~ robert-frost, @wisdomtrove
54:We read to know we are not alone. ~ c-s-lewis, @wisdomtrove
55:We should respect all people. ~ hellen-keller, @wisdomtrove
56:What we seek is what we are. ~ jack-kornfield, @wisdomtrove
57:With words we govern men. ~ benjamin-disraeli, @wisdomtrove
58:As we are - the world is. ~ jiddu-krishnamurti, @wisdomtrove
59:On forever's very now we stand. ~ e-e-cummings, @wisdomtrove
60:Only through suffering do we learn ~ aeschylus, @wisdomtrove
61:We are all gathered to the same fold. ~ horace, @wisdomtrove
62:We are all made up of star stuff. ~ carl-sagan, @wisdomtrove
63:We are all museums of fear. ~ charles-bukowski, @wisdomtrove
64:We are gods in the chrysalis. ~ elbert-hubbard, @wisdomtrove
65:We are here to love each other. ~ maya-angelou, @wisdomtrove
66:We are more alike than unalike. ~ maya-angelou, @wisdomtrove
67:We do not exist for ourselves. ~ thomas-merton, @wisdomtrove
68:We fail when we give up too soon. ~ seth-godin, @wisdomtrove
69:We live in God's amusement park. ~ dean-koontz, @wisdomtrove
70:We're news junkies in my house. ~ stephen-king, @wisdomtrove
71:While we breathe, we will hope. ~ barack-obama, @wisdomtrove
72:Angels, we have grown apart. ~ charles-bukowski, @wisdomtrove
73:Trials teach us what we are. ~ charles-spurgeon, @wisdomtrove
74:We are born of love; Love is our mother. ~ rumi, @wisdomtrove
75:We are easily duped by those we love. ~ moliere, @wisdomtrove
76:We can always take but never give. ~ carl-sagan, @wisdomtrove
77:We cannot wish for that we know not. ~ voltaire, @wisdomtrove
78:We have it in us to be splendid. ~ maya-angelou, @wisdomtrove
79:We shall not cease from exploration ~ t-s-eliot, @wisdomtrove
80:And we must think no further of you. ~ t-s-eliot, @wisdomtrove
81:At our best, we are all teachers. ~ maya-angelou, @wisdomtrove
82:Here, or nowhere, is the thing we seek. ~ horace, @wisdomtrove
83:Thinking is the hardest work we do. ~ henry-ford, @wisdomtrove
84:Together we can do great things. ~ mother-teresa, @wisdomtrove
85:We are citizens of eternity. ~ fyodor-dostoevsky, @wisdomtrove
86:We have only today. Let us begin ~ mother-teresa, @wisdomtrove
87:We insist, it seems, on living. ~ virginia-woolf, @wisdomtrove
88:We notice what we choose to notice. ~ seth-godin, @wisdomtrove
89:We're all important in god's eyes. ~ joyce-meyer, @wisdomtrove
90:We usually don't look. We overlook. ~ alan-watts, @wisdomtrove
91:Where is the Life we lost in living? ~ t-s-eliot, @wisdomtrove
92:God wants to bless us where we are. ~ joel-osteen, @wisdomtrove
93:Our thoughts make us what we are. ~ dale-carnegie, @wisdomtrove
94:We are the heirs of the ages ~ theodore-roosevelt, @wisdomtrove
95:We become what we think about. ~ earl-nightingale, @wisdomtrove
96:We discover ourselves through others. ~ carl-jung, @wisdomtrove
97:We have as much time as we need. ~ melody-beattie, @wisdomtrove
98:We must always be disturbed by the truth. ~ dogen, @wisdomtrove
99:We must use time creatively. ~ martin-luther-king, @wisdomtrove
100:We need a backbone, not a wishbone. ~ joyce-meyer, @wisdomtrove
101:We're all just walking each other home. ~ ram-das, @wisdomtrove
102:We're all travelers, all sojourners. ~ max-lucado, @wisdomtrove
103:When we know better, we do better. ~ maya-angelou, @wisdomtrove
104:All we got is the family unbroke. ~ john-steinbeck, @wisdomtrove
105:For we walk by faith, not by sight. ~ jesus-christ, @wisdomtrove
106:If one by one we counted people out ~ robert-frost, @wisdomtrove
107:In solitude, when we are least alone. ~ lord-byron, @wisdomtrove
108:It is when we hurt that we learn. ~ steve-maraboli, @wisdomtrove
109:We are all prisoners of our thoughts. ~ sam-harris, @wisdomtrove
110:We are so conceited and so unproud. ~ d-h-lawrence, @wisdomtrove
111:We don't grow older we grow riper. ~ pablo-picasso, @wisdomtrove
112:We each need to become our own hero. ~ debbie-ford, @wisdomtrove
113:We must get over wanting to be needed. ~ c-s-lewis, @wisdomtrove
114:We must scrunch or be scrunched. ~ charles-dickens, @wisdomtrove
115:We're here on Earth to fart around ~ kurt-vonnegut, @wisdomtrove
116:We're not prisoners of the past. ~ martin-seligman, @wisdomtrove
117:We were wanderers from the beginning. ~ carl-sagan, @wisdomtrove
118:great books are the ones we need ~ charles-bukowski, @wisdomtrove
119:How well we have learned to let go ~ jack-kornfield, @wisdomtrove
120:In solitude, where we are least alone. ~ lord-byron, @wisdomtrove
121:In the end, we know God as unknown. ~ denis-diderot, @wisdomtrove
122:It is God's giving if we laugh or weep. ~ sophocles, @wisdomtrove
123:Say it with pride we are Hindus ~ swami-vivekananda, @wisdomtrove
124:The only weapon we have is comedy. ~ robin-williams, @wisdomtrove
125:Time is the least thing we have. ~ ernest-hemingway, @wisdomtrove
126:To have more, we must first become more. ~ jim-rohn, @wisdomtrove
127:Unless we progress, we regress. ~ dwight-eisenhower, @wisdomtrove
128:We all like motorcycles to some degree. ~ bob-dylan, @wisdomtrove
129:We are always the same age inside. ~ gertrude-stein, @wisdomtrove
130:We are nothing but by the law. ~ napoleon-bonaparte, @wisdomtrove
131:We are one species. We are star stuff. ~ carl-sagan, @wisdomtrove
132:We are star stuff harvesting sunlight. ~ carl-sagan, @wisdomtrove
133:We are taught words, not ideas. ~ benjamin-disraeli, @wisdomtrove
134:We are the creators of our universe. ~ rhonda-byrne, @wisdomtrove
135:We by art unteach what Nature taught. ~ john-dryden, @wisdomtrove
136:We cannot learn men from books. ~ benjamin-disraeli, @wisdomtrove
137:We can't help it. Life looks for life. ~ carl-sagan, @wisdomtrove
138:We meet no Stranger, but Ourself. ~ emily-dickinson, @wisdomtrove
139:We must become just by doing just acts. ~ aristotle, @wisdomtrove
140:We must get out of materialism. ~ swami-vivekananda, @wisdomtrove
141:We never thought we could ever get old. ~ bob-dylan, @wisdomtrove
142:We often despise what is most useful to us. ~ aesop, @wisdomtrove
143:We shall progress inch by inch. ~ swami-vivekananda, @wisdomtrove
144:We were together. I forget the rest. ~ walt-whitman, @wisdomtrove
145:We work to become, not to acquire. ~ elbert-hubbard, @wisdomtrove
146:What we speak becomes the house we live in. ~ hafez, @wisdomtrove
147:Everything we can dream can be real. ~ pablo-picasso, @wisdomtrove
148:In the end, we know God as unknown. ~ thomas-aquinas, @wisdomtrove
149:It is in changing that we find purpose. ~ heraclitus, @wisdomtrove
150:It's only life. We all get through it. ~ dean-koontz, @wisdomtrove
151:The less we know the more we suspect ~ josh-billings, @wisdomtrove
152:The thing we fear we bring to pass. ~ elbert-hubbard, @wisdomtrove
153:Till Human voices wake us, and we drown. ~ t-s-eliot, @wisdomtrove
154:We are here to laugh at the odds. ~ charles-bukowski, @wisdomtrove
155:We are optimists, until we are not. ~ charles-darwin, @wisdomtrove
156:We haven't any and you're too young. ~ lewis-carroll, @wisdomtrove
157:We lie best when we lie to ourselves. ~ stephen-king, @wisdomtrove
158:We love things we love what they are. ~ robert-frost, @wisdomtrove
159:We meet no ordinary people in our lives. ~ c-s-lewis, @wisdomtrove
160:We neither of us perform to strangers. ~ jane-austen, @wisdomtrove
161:We should die relying on grace alone ~ martin-luther, @wisdomtrove
162:We travel out of darkness into faith." ~ dean-koontz, @wisdomtrove
163:What we do now echoes in eternity. ~ marcus-aurelius, @wisdomtrove
164:Why are we here? To become ourselves in you. ~ kabir, @wisdomtrove
165:With a smile we should instruct our youth. ~ moliere, @wisdomtrove
166:As we serve our jobs we serve the world. ~ henry-ford, @wisdomtrove
167:For what we think upon, that we become. ~ edgar-cayce, @wisdomtrove
168:If we must suffer, let us suffer nobly. ~ victor-hugo, @wisdomtrove
169:Life is a challenge, we must take it. ~ mother-teresa, @wisdomtrove
170:Nothing is really ours until we share it. ~ c-s-lewis, @wisdomtrove
171:We allow no geniuses around our Studio. ~ walt-disney, @wisdomtrove
172:We are only as blind as we want to be. ~ maya-angelou, @wisdomtrove
173:We are that which activates the body. ~ peace-pilgrim, @wisdomtrove
174:We are the custodians of life's meaning. ~ carl-sagan, @wisdomtrove
175:We are the universe experiencing itself. ~ carl-sagan, @wisdomtrove
176:We cannot know God apart from His Word. ~ joyce-meyer, @wisdomtrove
177:We die only once, and for such a long time. ~ moliere, @wisdomtrove
178:We live at the edge of the miraculous. ~ henry-miller, @wisdomtrove
179:We live in a world of cause and effect. ~ t-harv-eker, @wisdomtrove
180:We must get going. Tomorrow, tomorrow. ~ henry-miller, @wisdomtrove
181:We must not stand upon trifles. ~ miguel-de-cervantes, @wisdomtrove
182:We shall perish by guile just as we slew. ~ aeschylus, @wisdomtrove
183:We tend to get what we expect. ~ norman-vincent-peale, @wisdomtrove
184:Where is the Life we have lost in living? ~ t-s-eliot, @wisdomtrove
185:A place where we all go can't be bad. ~ robin-williams, @wisdomtrove
186:Art is what we do when we're truly alive. ~ seth-godin, @wisdomtrove
187:Between urine and filth we are born. ~ saint-augustine, @wisdomtrove
188:If we do our best, God will do the rest. ~ joyce-meyer, @wisdomtrove
189:Space we can recover; time never. ~ napoleon-bonaparte, @wisdomtrove
190:The things we love tell us who we are. ~ denis-diderot, @wisdomtrove
191:Things only have the value that we give them ~ moliere, @wisdomtrove
192:This incompleteness is all we have. ~ charles-bukowski, @wisdomtrove
193:Unless we remember we cannot understand. ~ e-m-forster, @wisdomtrove
194:We ain't goin' study war no more. ~ martin-luther-king, @wisdomtrove
195:We are all born to be a blessing. ~ rachel-naomi-remen, @wisdomtrove
196:We are all mortals, and each is for himself. ~ moliere, @wisdomtrove
197:We are all pencils in the hand of God. ~ mother-teresa, @wisdomtrove
198:We do not judge the people we love. ~ jean-paul-sartre, @wisdomtrove
199:We forge the chains we wear in life. ~ charles-dickens, @wisdomtrove
200:We know nothing until intuition agrees. ~ richard-bach, @wisdomtrove
201:We’re beautiful when we’re truly ourselves. ~ plotinus, @wisdomtrove
202:We're either nothing or a God's regret. ~ robert-frost, @wisdomtrove
203:We speak, but it is God who teaches. ~ saint-augustine, @wisdomtrove
204:We tend to attract the things we fear. ~ peace-pilgrim, @wisdomtrove
205:What happens if a car comes? We die. ~ nicholas-sparks, @wisdomtrove
206:Where belief is painful we are slow to believe. ~ ovid, @wisdomtrove
207:Why then we should drop into poetry. ~ charles-dickens, @wisdomtrove
208:An informed patriotism is what we want. ~ ronald-reagan, @wisdomtrove
209:Because we can imagine, we are free. ~ jean-paul-sartre, @wisdomtrove
210:But we must not suffer over the suffering. ~ alan-watts, @wisdomtrove
211:Forgiveness changes the way we remember. ~ henri-nouwen, @wisdomtrove
212:God knows better than we do what we need. ~ victor-hugo, @wisdomtrove
213:In the big picture we are all eternal. ~ frederick-lenz, @wisdomtrove
214:Know'st not whate'er we do is done in love? ~ sophocles, @wisdomtrove
215:Patience lightens the burthen we cannot avert. ~ horace, @wisdomtrove
216:Practice makes us what we shall be. ~ swami-vivekananda, @wisdomtrove
217:The more we bestow the richer we become. ~ thomas-paine, @wisdomtrove
218:The things we love tell us who we are. ~ thomas-aquinas, @wisdomtrove
219:We always remember best the irrelevant. ~ peter-drucker, @wisdomtrove
220:We are all happy if we but knew it. ~ fyodor-dostoevsky, @wisdomtrove
221:We are in charge of our attitudes. ~ charles-r-swindoll, @wisdomtrove
222:we are the ones we have been waiting for ~ alice-walker, @wisdomtrove
223:We are what we imagine ourselves to be. ~ kurt-vonnegut, @wisdomtrove
224:We broke the world to make it whole. ~ ursula-k-le-guin, @wisdomtrove
225:We could live offa the fatta the lan'. ~ john-steinbeck, @wisdomtrove
226:We don't take a trip. A trip takes us. ~ john-steinbeck, @wisdomtrove
227:We grow to heaven. We don't go to heaven. ~ edgar-cayce, @wisdomtrove
228:We lift ourselves by our thought. ~ orison-swett-marden, @wisdomtrove
229:We need much less than we think we need. ~ maya-angelou, @wisdomtrove
230:We walk faster when we walk alone. ~ napoleon-bonaparte, @wisdomtrove
231:When we are nostalgic, we take pictures. ~ susan-sontag, @wisdomtrove
232:With a smile we should instruct our youth... ~ moliere, @wisdomtrove
233:Get this in mind early: We never grow up. ~ richard-bach, @wisdomtrove
234:In our play we reveal what kind of people we are. ~ ovid, @wisdomtrove
235:Learned or unlearned we all must be scribbling. ~ horace, @wisdomtrove
236:More than machinery, we need humanity. ~ charlie-chaplan, @wisdomtrove
237:Old age creeps on us ere we think it nigh. ~ john-dryden, @wisdomtrove
238:The test is always how we treat the poor. ~ robert-frost, @wisdomtrove
239:We all have some proper noun to blame. ~ chuck-palahniuk, @wisdomtrove
240:We all have souls of different ages ~ f-scott-fitzgerald, @wisdomtrove
241:We are all cells in the body of humanity ~ peace-pilgrim, @wisdomtrove
242:We are all connected, and we are all One. ~ rhonda-byrne, @wisdomtrove
243:We are all damaged goods in recovery. ~ charles-spurgeon, @wisdomtrove
244:We are a way for the cosmos to know itself. ~ carl-sagan, @wisdomtrove
245:We are either kings or pawns of men ~ napoleon-bonaparte, @wisdomtrove
246:We are never trapped unless we choose to be. ~ anais-nin, @wisdomtrove
247:we attract what is happening in our lives ~ rhonda-byrne, @wisdomtrove
248:We don't have rights until we claim them. ~ richard-bach, @wisdomtrove
249:We grow old because we stop playing. ~ benjamin-franklin, @wisdomtrove
250:We hate the hawk because he ever lives in battle. ~ ovid, @wisdomtrove
251:We lost because we told ourselves we lost. ~ leo-tolstoy, @wisdomtrove
252:We need never be ashamed of our tears. ~ charles-dickens, @wisdomtrove
253:We read books to find out who we are. ~ ursula-k-le-guin, @wisdomtrove
254:we're anything brighter than even the sun ~ e-e-cummings, @wisdomtrove
255:We think too much and feel too little. ~ charlie-chaplan, @wisdomtrove
256:Whatever we make the most of is our God. ~ martin-luther, @wisdomtrove
257:What we take to be true is what we believe. ~ gary-zukav, @wisdomtrove
258:Why did we drop that god darn thing? ~ dwight-eisenhower, @wisdomtrove
259:History is a pack of lies we play on the dead. ~ voltaire, @wisdomtrove
260:If we didn't have deadlines, we'd stagnate. ~ walt-disney, @wisdomtrove
261:If we don't know life, how can we know death? ~ confucius, @wisdomtrove
262:Instead of judging people, we need to pray. ~ joyce-meyer, @wisdomtrove
263:Mordre wol out, that se we day by day. ~ geoffrey-chaucer, @wisdomtrove
264:Nobody lives forever, but we all shine on. ~ stephen-king, @wisdomtrove
265:No man can lead mean, we have to have unity. ~ bob-marley, @wisdomtrove
266:Stay awhile that we may make an end the sooner. ~ moliere, @wisdomtrove
267:Such as we are made of, such we be. ~ william-shakespeare, @wisdomtrove
268:The fears we don’t face become our limits. ~ robin-sharma, @wisdomtrove
269:The seed of sin is in us when we are born. ~ billy-graham, @wisdomtrove
270:We are all geniuses up to the age of ten. ~ aldous-huxley, @wisdomtrove
271:We are at fault for not slaying the Jews. ~ martin-luther, @wisdomtrove
272:We are a way of the universe knowing itself. ~ carl-sagan, @wisdomtrove
273:We are not born to wait. We are born to do. ~ dean-koontz, @wisdomtrove
274:We are what our thoughts have made us ~ swami-vivekananda, @wisdomtrove
275:We do what we are and we are what we do. ~ abraham-maslow, @wisdomtrove
276:We have ploughed the vast ocean in a fragile bark. ~ ovid, @wisdomtrove
277:We must become what we wish to teach. ~ nathaniel-branden, @wisdomtrove
278:We must follow nonviolence and love. ~ martin-luther-king, @wisdomtrove
279:We must patiently practice every day. ~ swami-vivekananda, @wisdomtrove
280:We should never use the truth to wound. ~ saint-augustine, @wisdomtrove
281:We use such big words to move nowhere. ~ charles-bukowski, @wisdomtrove
282:What we do in life ripples in eternity. ~ marcus-aurelius, @wisdomtrove
283:When we stop taking risks, we stop living. ~ robin-sharma, @wisdomtrove
284:When we waste our time, our time wastes us ~ robin-sharma, @wisdomtrove
285:With how much ease believe we what we wish! ~ john-dryden, @wisdomtrove
286:You are different from me and yet we are one. ~ tim-freke, @wisdomtrove
287:A mother is the truest friend we have. ~ washington-irving, @wisdomtrove
288:As we grow better, we meet better people. ~ elbert-hubbard, @wisdomtrove
289:Gratitude turns what we have into enough. ~ melody-beattie, @wisdomtrove
290:If wishes were fishes, we'd all cast nets. ~ frank-herbert, @wisdomtrove
291:I wish we had all been born birds instead. ~ kurt-vonnegut, @wisdomtrove
292:Let us not unlearn what we have already learned ~ diogenes, @wisdomtrove
293:Mordre wol out, that see we day by day. ~ geoffrey-chaucer, @wisdomtrove
294:No one is free until we are all free. ~ martin-luther-king, @wisdomtrove
295:The soul is the truth of who we are. ~ marianne-williamson, @wisdomtrove
296:The wisdom to quit is all we have left. ~ charles-bukowski, @wisdomtrove
297:We are exactly where we have chosen to be. ~ vernon-howard, @wisdomtrove
298:We are fighting abortion through adoption. ~ mother-teresa, @wisdomtrove
299:We are indeed a nation of shopkeepers. ~ benjamin-disraeli, @wisdomtrove
300:We are not separated from spirit, we are in it. ~ plotinus, @wisdomtrove
301:We are sons of God And must be even as he. ~ sri-aurobindo, @wisdomtrove
302:We are symbols, and inhabit symbols. ~ ralph-waldo-emerson, @wisdomtrove
303:We are the change we have been waiting for. ~ barack-obama, @wisdomtrove
304:We grow fearless by walking into our fears. ~ robin-sharma, @wisdomtrove
305:We have to practice to become perfect. ~ swami-vivekananda, @wisdomtrove
306:We lend power to the things we fear! ~ orison-swett-marden, @wisdomtrove
307:We love the things we pretend to laugh at. ~ thomas-merton, @wisdomtrove
308:We need silence to be able to touch souls. ~ mother-teresa, @wisdomtrove
309:We need to clear our minds of bad thoughts. ~ paulo-coelho, @wisdomtrove
310:We tend to live up to our expectations. ~ earl-nightingale, @wisdomtrove
311:What love we've given, we'll have forever. ~ leo-buscaglia, @wisdomtrove
312:Experience is the only teacher we have. ~ swami-vivekananda, @wisdomtrove
313:God never sends us more than we can handle. ~ mother-teresa, @wisdomtrove
314:If we couldn't laugh we would all go insane. ~ robert-frost, @wisdomtrove
315:If we fail to adapt, we fail to move forward. ~ john-wooden, @wisdomtrove
316:I mean we all need a second chance sometimes. ~ joel-osteen, @wisdomtrove
317:It is our business to go as we are impelled. ~ d-h-lawrence, @wisdomtrove
318:Maybe if we lie down our brains will work. ~ jerry-seinfeld, @wisdomtrove
319:The greatest good is what we do for others. ~ mother-teresa, @wisdomtrove
320:The land was ours before we were the land's. ~ robert-frost, @wisdomtrove
321:Thought is the strongest thing we have. ~ albert-schweitzer, @wisdomtrove
322:Through you, we feel as giants, once again. ~ ronald-reagan, @wisdomtrove
323:Unless we love the truth we cannot know it. ~ blaise-pascal, @wisdomtrove
324:We are just statistics, born to consume resources. ~ horace, @wisdomtrove
325:We are no doubt in the Great Age of the Brand. ~ tom-peters, @wisdomtrove
326:We are punished by our sins, not for them. ~ elbert-hubbard, @wisdomtrove
327:We do not admire a man of timid peace. ~ theodore-roosevelt, @wisdomtrove
328:We fought a war on poverty, and poverty won ~ ronald-reagan, @wisdomtrove
329:We have every right to dream heroic dreams. ~ ronald-reagan, @wisdomtrove
330:We have happy days, remember good dinners. ~ charles-darwin, @wisdomtrove
331:We have the best Congress that money can buy. ~ will-rogers, @wisdomtrove
332:We judge of man's wisdom by his hope. ~ ralph-waldo-emerson, @wisdomtrove
333:We live in the world when we love it. ~ rabindranath-tagore, @wisdomtrove
334:Well, we must wait for the future to show. ~ virginia-woolf, @wisdomtrove
335:We may divide characters into flat and round. ~ e-m-forster, @wisdomtrove
336:We must always take risks. That is our destiny. ~ t-s-eliot, @wisdomtrove
337:We must improve our time; time goes with rapid foot. ~ ovid, @wisdomtrove
338:We never love a person, but only qualities. ~ blaise-pascal, @wisdomtrove
339:We pretend to be strong because we are weak. ~ paulo-coelho, @wisdomtrove
340:We're going where no one has gone before. ~ richard-branson, @wisdomtrove
341:We teach ourselves; Zen merely points the way. ~ d-t-suzuki, @wisdomtrove
342:What we have to learn to do, we learn by doing. ~ aristotle, @wisdomtrove
343:What we need is love without getting tired. ~ mother-teresa, @wisdomtrove
344:When we are asleep, we are all equal. ~ miguel-de-cervantes, @wisdomtrove
345:As long as we have our stories there is hope. ~ henri-nouwen, @wisdomtrove
346:But learn that to die is a debt we must all pay. ~ euripedes, @wisdomtrove
347:Freedom begins as we become conscious of it. ~ vernon-howard, @wisdomtrove
348:God is at home. We are in the far country. ~ meister-eckhart, @wisdomtrove
349:Having courage does not mean we are unafraid. ~ maya-angelou, @wisdomtrove
350:It is not permitted that we should know everything. ~ horace, @wisdomtrove
351:Only after disaster can we be resurrected. ~ chuck-palahniuk, @wisdomtrove
352:The things that we love tell us what we are. ~ denis-diderot, @wisdomtrove
353:Today is the only time we can possibly live. ~ dale-carnegie, @wisdomtrove
354:Today we are shapers of the world of tomorrow. ~ walt-disney, @wisdomtrove
355:We aim above the mark to hit the mark. ~ ralph-waldo-emerson, @wisdomtrove
356:We are all at times unconscious prophets. ~ charles-spurgeon, @wisdomtrove
357:We are but ciphers, born to consume earth's fruits. ~ horace, @wisdomtrove
358:We cannot really know God if we do not pray. ~ mother-teresa, @wisdomtrove
359:We celebrate the past to awaken the future. ~ john-f-kennedy, @wisdomtrove
360:We don't need no trouble! What we need is love! ~ bob-marley, @wisdomtrove
361:We gain internal freedom through external actions. ~ ram-das, @wisdomtrove
362:We have the best government that money can buy. ~ mark-twain, @wisdomtrove
363:We'll never be as young as we are tonight. ~ chuck-palahniuk, @wisdomtrove
364:We love the things we love for what they are. ~ robert-frost, @wisdomtrove
365:We move toward what we picture in our minds. ~ dale-carnegie, @wisdomtrove
366:We must be willing to pay a price for freedom. ~ h-l-mencken, @wisdomtrove
367:We must substitute courage for caution. ~ martin-luther-king, @wisdomtrove
368:We must use time as a tool, not as a couch. ~ john-f-kennedy, @wisdomtrove
369:We see what we believe rather than what we see. ~ alan-watts, @wisdomtrove
370:We should wash our dirty linen at home. ~ napoleon-bonaparte, @wisdomtrove
371:Whatever good things we build end up building us. ~ jim-rohn, @wisdomtrove
372:When we are present, life is also present. ~ thich-nhat-hanh, @wisdomtrove
373:Without worship, we go about miserable. ~ aiden-wilson-tozer, @wisdomtrove
374:Would there be trees if we didn't see them? ~ virginia-woolf, @wisdomtrove
375:Before we can be cured, we must want to be cured. ~ c-s-lewis, @wisdomtrove
376:Eat, drink, and be merry for tomorrow we die. ~ kurt-vonnegut, @wisdomtrove
377:Hey everybody, we're all gonna get laid! ~ rodney-dangerfield, @wisdomtrove
378:If its tourist season, why cant we shoot them ~ steven-wright, @wisdomtrove
379:If suffer we must, let's suffer on the heights. ~ victor-hugo, @wisdomtrove
380:If we don't start, it's certain we can't arrive. ~ zig-ziglar, @wisdomtrove
381:Illness begins with "I", Wellness begins with "we ~ sivananda, @wisdomtrove
382:Nothing is hopeless; we must hope for everything. ~ euripedes, @wisdomtrove
383:Space ails us moderns: we are sick with space. ~ robert-frost, @wisdomtrove
384:That which we can't remember, we will repeat. ~ sigmund-freud, @wisdomtrove
385:The greatest griefs are those we cause ourselves. ~ sophocles, @wisdomtrove
386:There is no question we have an access stock. ~ warren-buffet, @wisdomtrove
387:The things that we love tell us what we are. ~ thomas-aquinas, @wisdomtrove
388:The worst lies are the lies we tell ourselves. ~ richard-bach, @wisdomtrove
389:We can easily represent things as we wish them to be. ~ aesop, @wisdomtrove
390:We cannot give our children what we don't have. ~ brene-brown, @wisdomtrove
391:We don't need more stuff, we need more humanity. ~ seth-godin, @wisdomtrove
392:We don't want to survive. We want to be healed. ~ joyce-meyer, @wisdomtrove
393:We had the experience, but we missed the meaning. ~ t-s-eliot, @wisdomtrove
394:We have complicated every simple gift of the gods. ~ diogenes, @wisdomtrove
395:We live and die in the midst of marvels. ~ napoleon-bonaparte, @wisdomtrove
396:We live on a mote of dust suspended in a sunbeam ~ carl-sagan, @wisdomtrove
397:We may define therapy as a search for value. ~ abraham-maslow, @wisdomtrove
398:We're all ignorant, just about different stuff. ~ will-rogers, @wisdomtrove
399:We should not be frightened by appearances. ~ alain-de-botton, @wisdomtrove
400:We should not confuse information with knowledge. ~ t-s-eliot, @wisdomtrove
401:We will begin by learning how to tie our shoes. ~ john-wooden, @wisdomtrove
402:We would often be sorry if our wishes were gratified. ~ aesop, @wisdomtrove
403:What we do as a society is seek simple answers. ~ dean-koontz, @wisdomtrove
404:Whether we think we can or cannot, we are right. ~ henry-ford, @wisdomtrove
405:All that matters is what we do for each other. ~ lewis-carroll, @wisdomtrove
406:Art is what we're doing when we do our best work. ~ seth-godin, @wisdomtrove
407:Art is what we’re doing when we do our best work. ~ seth-godin, @wisdomtrove
408:As a consequence, we are at war within ourselves. ~ alan-watts, @wisdomtrove
409:By altering our attitudes we can alter our lives. ~ zig-ziglar, @wisdomtrove
410:Every year we are growing by leaps and bounds. ~ william-blake, @wisdomtrove
411:I am what I am because of who we all are. ~ martin-luther-king, @wisdomtrove
412:In deep meditation we see nothing but purity. ~ frederick-lenz, @wisdomtrove
413:In God's economy, we believe first and then see. ~ joyce-meyer, @wisdomtrove
414:In such a fearful world, we need a fearless church ~ c-s-lewis, @wisdomtrove
415:It is plain that we were meant to go together. ~ j-r-r-tolkien, @wisdomtrove
416:It is when we think we lead that we are most led. ~ lord-byron, @wisdomtrove
417:I was blown up while we were eating cheese. ~ ernest-hemingway, @wisdomtrove
418:Oh, if we would only remember who God is! ~ aiden-wilson-tozer, @wisdomtrove
419:Polly put the kettle on, we'll all have tea. ~ charles-dickens, @wisdomtrove
420:Still, in the end, we all die just the same. ~ haruki-murakami, @wisdomtrove
421:The Bible says we must choose two ways of life. ~ billy-graham, @wisdomtrove
422:The Eerie Silence: are we alone in the universe? ~ paul-davies, @wisdomtrove
423:The more we know, the less we can predict. ~ yuval-noah-harari, @wisdomtrove
424:There is a God within us, and we glow when He stirs us. ~ ovid, @wisdomtrove
425:The way we see the problem is the problem.   ~ stephen-r-covey, @wisdomtrove
426:Time is the substance of which we are made ~ jorge-luis-borges, @wisdomtrove
427:We all fear what we don't know - it's natural. ~ leo-buscaglia, @wisdomtrove
428:We are all cells in the same body of humanity. ~ peace-pilgrim, @wisdomtrove
429:We are slaves to whatever we don't understand. ~ vernon-howard, @wisdomtrove
430:We can only know others by ourselves. ~ robert-louis-stevenson, @wisdomtrove
431:We cast a shadow on something wherever we stand. ~ e-m-forster, @wisdomtrove
432:We get paid for bringing value to the market place. ~ jim-rohn, @wisdomtrove
433:We grow fearless when we do the things we fear. ~ robin-sharma, @wisdomtrove
434:We have to be women we want our daughters to be. ~ brene-brown, @wisdomtrove
435:We may be the generation that sees Armageddon. ~ ronald-reagan, @wisdomtrove
436:We must endure Adversity Bravely and cheerfully. ~ sri-chinmoy, @wisdomtrove
437:We must reinforce argument with results. ~ booker-t-washington, @wisdomtrove
438:We need the books that affect us like a disaster ~ franz-kafka, @wisdomtrove
439:We stand today on the edge of a new frontier. ~ john-f-kennedy, @wisdomtrove
440:We’ve got to give people room to have a bad day. ~ joel-osteen, @wisdomtrove
441:What we achieve inwardly will change outer reality. ~ plutarch, @wisdomtrove
442:What we need is love, to guide and protect us on. ~ bob-marley, @wisdomtrove
443:Whenever we look at life, we look at networks. ~ fritjof-capra, @wisdomtrove
444:When we face our fears, we can find our freedom. ~ joyce-meyer, @wisdomtrove
445:All the resources we need are in the mind. ~ theodore-roosevelt, @wisdomtrove
446:Any parting could be forever, and we don't know. ~ stephen-king, @wisdomtrove
447:As we grow old, the beauty steals inward. ~ ralph-waldo-emerson, @wisdomtrove
448:As we step out of the way new things are born. ~ jack-kornfield, @wisdomtrove
449:Brave, bold people, these are what we want. ~ swami-vivekananda, @wisdomtrove
450:Climate is what we expect, weather is what we get. ~ mark-twain, @wisdomtrove
451:Dare to be the adults we want our children to be. ~ brene-brown, @wisdomtrove
452:Everything we know, we learned from someone else! ~ john-wooden, @wisdomtrove
453:Faith is believing what we cannot prove. ~ alfred-lord-tennyson, @wisdomtrove
454:For pleasure has no relish unless we share it. ~ virginia-woolf, @wisdomtrove
455:Hard work is the price we must pay for success ~ vince-lombardi, @wisdomtrove
456:How little we know of what there is to know. ~ ernest-hemingway, @wisdomtrove
457:If hurts were hairs, we'd all look like grizzlies. ~ max-lucado, @wisdomtrove
458:If we own the story then we can write the ending. ~ brene-brown, @wisdomtrove
459:If we ruin the earth, there is no place else to go ~ carl-sagan, @wisdomtrove
460:In each of us there is another whom we do not know. ~ carl-jung, @wisdomtrove
461:Myth is what we call other people's religion. ~ joseph-campbell, @wisdomtrove
462:Nobody is as powerful as we make them out to be. ~ alice-walker, @wisdomtrove
463:No is the foundation that we can build our yes on. ~ seth-godin, @wisdomtrove
464:Once we accept our limits, we go beyond them. ~ albert-einstein, @wisdomtrove
465:Our problem with desire is that we want too little. ~ c-s-lewis, @wisdomtrove
466:So we are grasped by what we cannot grasp. ~ rainer-maria-rilke, @wisdomtrove
467:The cosmos is within us. We are made of star stuff ~ carl-sagan, @wisdomtrove
468:The signs of psychic draining - we call aging. ~ frederick-lenz, @wisdomtrove
469:This grandiose tragedy that we call modern art. ~ salvador-dali, @wisdomtrove
470:To enjoy freedom we have to control ourselves. ~ virginia-woolf, @wisdomtrove
471:We acquire the strength we have overcome. ~ ralph-waldo-emerson, @wisdomtrove
472:We always speak well when we manage to be understood. ~ moliere, @wisdomtrove
473:We are never defeated unless we give up on God. ~ ronald-reagan, @wisdomtrove
474:We are not punished for our sins, but by them. ~ elbert-hubbard, @wisdomtrove
475:We are unlimited beings. We have no ceiling. ~ michael-beckwith, @wisdomtrove
476:We began as wanderers, and we are wanderers still. ~ carl-sagan, @wisdomtrove
477:We cannot command Nature except by obeying her. ~ francis-bacon, @wisdomtrove
478:We cannot cure the evils of politics with politics. ~ anais-nin, @wisdomtrove
479:We can't all be captains, we've got to be crew. ~ dale-carnegie, @wisdomtrove
480:We come to God by love and not by navigation. ~ saint-augustine, @wisdomtrove
481:We dim our light so we can conform to the world. ~ aimee-davies, @wisdomtrove
482:We don't get wounded alone and we don't heal alone. ~ carl-jung, @wisdomtrove
483:We don't really heal anything; we simply let it go. ~ carl-jung, @wisdomtrove
484:We have a lot of reasons but only one real one. ~ pablo-picasso, @wisdomtrove
485:We have guided missiles and misguided men. ~ martin-luther-king, @wisdomtrove
486:We little know the things for which we pray. ~ geoffrey-chaucer, @wisdomtrove
487:We loved with a love that was more than love. ~ edgar-allan-poe, @wisdomtrove
488:We make our fortunes and we call them fate. ~ benjamin-disraeli, @wisdomtrove
489:We miss 100 percent of the sales we don’t ask for. ~ zig-ziglar, @wisdomtrove
490:We must act today in order to preserve tomorrow ~ ronald-reagan, @wisdomtrove
491:We pay a high price for intelligence. Wisdom hurts. ~ euripedes, @wisdomtrove
492:We seldom enjoy leisure we haven't earned. ~ h-jackson-brown-jr, @wisdomtrove
493:We set ourselves to bite the hand that feeds us. ~ edmund-burke, @wisdomtrove
494:We should use our judgment before coming to a decision. ~ aesop, @wisdomtrove
495:We should worship as though the deity were present. ~ confucius, @wisdomtrove
496:What are we? Young or new? We must be something. ~ robert-frost, @wisdomtrove
497:What defines us is how well we rise after we fall. ~ zig-ziglar, @wisdomtrove
498:What shadows we are, and what shadows we pursue! ~ edmund-burke, @wisdomtrove
499:What we know matters but who we are matters more. ~ brene-brown, @wisdomtrove
500:Where is the knowledge we have lost in information? ~ t-s-eliot, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Because we have to be ~ Ker Dukey,
2:Hortense. We broke ~ Heather Webb,
3:Lienid.” “We’re ~ Kristin Cashore,
4:shoulders, “we’re ~ Karina Cooper,
5:So often we measure ~ Peter Gizzi,
6:Till We Meet Again. ~ Betty Smith,
7:We are fictioneers. ~ Dean Koontz,
8:We are not normal. ~ Sally Thorne,
9:We are the hollow men ~ T S Eliot,
10:We are what we do. ~ Georgia Byng,
11:We are what we do. ~ Ren e Ahdieh,
12:We can all be hurt. ~ Mary Balogh,
13:We make our purpose. ~ Carl Sagan,
14:We need a lift! ~ Michelle Sagara,
15:We need Peace, ~ Michael Jackson,
16:When we come to it ~ Maya Angelou,
17:Where are we going? ~ Roxy Sloane,
18:beginning I knew we ~ Jodi Picoult,
19:Hell, we were kids. ~ Stephen King,
20:How are we to write ~ Robert Frost,
21:Shit! We’re idiots. ~ Lisa Gardner,
22:Tonight, we ~ Aurora Rose Reynolds,
23:We all do fade as a leaf. ~ Isaiah,
24:We all make mistakes. ~ Kofi Annan,
25:We are all bystanders. ~ Anonymous,
26:we are our narratives. ~ Anonymous,
27:We are pretenders. ~ Lisi Harrison,
28:We are sons of God ~ Sri Aurobindo,
29:We are split people. ~ Zadie Smith,
30:We can fix it in post. ~ A M Riley,
31:We men are wretched things ~ Homer,
32:We need Harry Potter. ~ Sarah Ruhl,
33:We need to get below, ~ A G Riddle,
34:We're all different. ~ Lisa Jewell,
35:We're all Flintstones. ~ Liu Cixin,
36:We're all hangmen. ~ Lauren Oliver,
37:we're all mad here ~ Lewis Carroll,
38:We’re home already. ~ John Marsden,
39:We rutted like cats. ~ Darren Shan,
40:We want what we want ~ Jess Walter,
41:We were infinite ~ Stephen Chbosky,
42:We were so happy. ~ Liane Moriarty,
43:Where we love is home ~ Cassia Leo,
44:why not? We knew ~ Catherine Bybee,
45:youtu.be/vaLuJWBh1Eg ~ We're live!,
46:And even though we both fly ~ Q Tip,
47:And we all died. How ~ Rick Riordan,
48:But now we got weapons ~ Bob Dylan,
49:Can we do better? ~ Tim Roughgarden,
50:If we hold on together ~ Diana Ross,
51:Stuck, are we?” Captain ~ S D Smith,
52:till dawn are we. ~ Rudyard Kipling,
53:We, Andrew. You and ~ Fern Michaels,
54:We are all bat people. ~ Hank Green,
55:We are all Hangmen. ~ Lauren Oliver,
56:We are all mad here ~ Lewis Carroll,
57:We are all star stuff. ~ Carl Sagan,
58:We are chives. ~ Ellen Evert Hopman,
59:We are how we read. ~ Nicholas Carr,
60:We are tomorrow's past. ~ Mary Webb,
61:We both played the game ~ Emma Hart,
62:We bury our seeds and wait, ~ Rumi,
63:We can't cut and run. ~ John McCain,
64:We disparage reason. ~ Robert Frost,
65:We lost the crickets. ~ Eoin Colfer,
66:We lost the skyline ~ Steven Wilson,
67:We men are wretched things. ~ Homer,
68:We move in spasms. ~ Tom Piccirilli,
69:We must become what we were ~ Ikkyu,
70:We must go to Athens. ~ James Joyce,
71:We need good titles. ~ Henry Miller,
72:We're add mad here. ~ Lewis Carroll,
73:We're all mad here. ~ Lewis Carroll,
74:We’re all mad here. ~ Lewis Carroll,
75:We're all weird. ~ John O Callaghan,
76:We’re going to fuck. ~ Andrea Smith,
77:We're our own heroes. ~ Gwenda Bond,
78:We're Tuesday people. ~ Mitch Albom,
79:We watched as the last ~ Judy Blume,
80:Wow, we're identical! ~ J K Rowling,
81:After that, we had no ~ Thomas Wolfe,
82:All that’s left is ‘we. ~ Kim Holden,
83:Apparently, we go forward. ~ Novalis,
84:Aren't we forever? ~ Cassandra Clare,
85:But we're dying here. ~ Janet Morris,
86:In doing we learne. ~ George Herbert,
87:I will move you.” “We’re not ~ Tijan,
88:Love costs all we are ~ Maya Angelou,
89:Or we can make out. ~ Jennifer Niven,
90:Then we slooshied. ~ Anthony Burgess,
91:Together, we soar. ~ Celeste Bradley,
92:We all do what we do. ~ Ray Bradbury,
93:We all want to be seen. ~ Emma Cline,
94:We already lost Dora, ~ Logan Jacobs,
95:We are our own gods. ~ Zeena Schreck,
96:We can but try. ~ Arthur Conan Doyle,
97:We can't all do everything. ~ Virgil,
98:We'd be a wonderful us. ~ Kiera Cass,
99:We decide our destiny. ~ Lucian Bane,
100:We demand admission! ~ Douglas Adams,
101:We don't rent pigs. ~ Larry McMurtry,
102:We gonna touch the sky. ~ Kanye West,
103:We let the weirdness in. ~ Kate Bush,
104:We live in ugly times. ~ David Byrne,
105:We’ll meet the meat. ~ Douglas Adams,
106:We love you Effie! ~ Suzanne Collins,
107:We murmur moonwords. ~ Adrienne Rich,
108:We must risk delight. ~ Jack Gilbert,
109:we’re both going to hell. ~ M Malone,
110:We’re burnin’ daylight. ~ John Wayne,
111:We're inevitable, Josie ~ Maya Banks,
112:We’re princesses!” Trip ~ Jamie Beck,
113:We saw the same sunset. ~ S E Hinton,
114:We see as we are,” said ~ Rolf Potts,
115:We see not our own backs. ~ Catullus,
116:We sell crack, April. ~ Dannika Dark,
117:We shoppers, you bloggers. ~ Pusha T,
118:We should be like dogs. ~ Jon Ronson,
119:We were born to be brave. ~ Bob Goff,
120:What we love we are. ~ Robert Lowell,
121:Are we not all things ~ Leigh Bardugo,
122:As we are, so we see. ~ William Blake,
123:Good-bye...if we meet... ~ Mark Twain,
124:here after we go. ~ Sheila O Flanagan,
125:hospital in Yuma. We ~ Jerry Spinelli,
126:How we danced" - Sadie ~ Stephen King,
127:Look where we worship. ~ Jim Morrison,
128:NO SHOES? WE LOVE YOU! ~ Tom Perrotta,
129:Read while we're young ~ Rick Riordan,
130:than those we arrested here ~ Jo Nesb,
131:Together, we hoped. ~ Bryan Stevenson,
132:until we save Blitzen. ~ Rick Riordan,
133:We all have our demons. ~ Jim Butcher,
134:We all live downstream ~ David Suzuki,
135:We all serve someone. ~ Leigh Bardugo,
136:We are all connected. ~ Regina Taylor,
137:We Are All Infinite ~ Stephen Chbosky,
138:WE ARE ESSENTIALLY alone. ~ Matt Haig,
139:We are interconnected. ~ Desmond Tutu,
140:We are the apocalypse. ~ Anne Tibbets,
141:We can promise to try. ~ Chris Colfer,
142:We can’t escape fear. ~ Susan Jeffers,
143:We commute to computers ~ Talib Kweli,
144:We could plan a murder ~ Jim Morrison,
145:We eat the way we live. ~ Geneen Roth,
146:We go in withering July ~ Ruth Pitter,
147:We have arsonists. ~ Melina Marchetta,
148:We have the worst security! ~ CM Punk,
149:We hope or we falter. ~ Leigh Bardugo,
150:We make our own destiny. ~ Susan Hill,
151:We must dream our way. ~ Pablo Neruda,
152:We must live and learn. ~ Jane Austen,
153:we must use a firm hand. ~ Anya Seton,
154:We never burned right. ~ Ray Bradbury,
155:We often need to be refreshed. ~ Rumi,
156:We should get over it. ~ Ruth Rendell,
157:We've made mistakes, ~ Barry Manilow,
158:WE WIN FABULOUS PRIZES ~ Rick Riordan,
159:What do you suggest we do? ~ L T Ryan,
160:who are we forgetting ~ Michael Grant,
161:All In All Is All We Are ~ Kurt Cobain,
162:Are we not all things? ~ Leigh Bardugo,
163:Chewie, we’re home, ~ Alan Dean Foster,
164:Dinosauria, we born ~ Charles Bukowski,
165:Hobey-ho here we go..... ~ D J MacHale,
166:How we danced!" - Sadie ~ Stephen King,
167:My heart is asleep. We ~ Tarryn Fisher,
168:That we would do ~ William Shakespeare,
169:victims, aren't we all? ~ James O Barr,
170:We all float down here! ~ Stephen King,
171:We all have secrets, ~ Paul Pilkington,
172:We all want to be seen. — ~ Emma Cline,
173:We are all dying of life. ~ John Jakes,
174:We are all fools in love ~ Jane Austen,
175:We are born to imagine ~ Jessie Burton,
176:We are free to choose. ~ Lauren Oliver,
177:We are here for knowledge. ~ Anonymous,
178:We are made for loving. ~ Desmond Tutu,
179:We are made of starstuff. ~ Carl Sagan,
180:We aren't friends. ~ Alexandra Bracken,
181:We are our choices. ~ Jean Paul Sartre,
182:We are these people, ~ Hilda Doolittle,
183:We are the universe. ~ Jostein Gaarder,
184:We are what we eat. ~ Ludwig Feuerbach,
185:We are what we think. ~ Gautama Buddha,
186:We are what we think we are ~ Socrates,
187:We are who we choose to be, ~ L J Shen,
188:We become what we behold. ~ Jen Wilkin,
189:We become what we contemplate. ~ Plato,
190:We Become What We Worship: ~ Anonymous,
191:We consume to avoid living. ~ Gish Jen,
192:We crave what we eat. ~ Lysa TerKeurst,
193:We don't crash EVER! ~ Mark Zuckerberg,
194:We don’t have passports. ~ Rick Yancey,
195:We get blows and return them. ~ Horace,
196:We learn by doing. So, ~ Dale Carnegie,
197:We’ll never be over, Eva. ~ Sylvia Day,
198:We only kill each other ~ Bugsy Siegel,
199:We're a fallen species. ~ Jeff Zentner,
200:We're a mess, Kate. ~ Rachel Higginson,
201:We’re worth everything ~ Julie Johnson,
202:WE SHALL SLOW TIME. ~ Brendon Burchard,
203:We took care of Kennedy ~ Sam Giancana,
204:We were one thing. Whole. ~ Robin Hobb,
205:What we believe, we see. ~ Byron Katie,
206:What we eat is a poem. ~ Anthony Doerr,
207:When we care, we share. ~ Jonah Berger,
208:Abracadabra, thus we learn ~ Ogden Nash,
209:All I am is all we are. ~ Jamie McGuire,
210:All in all is all we are. ~ Kurt Cobain,
211:as we have seen, what ~ Alain de Botton,
212:AS WE THINK, SO WE ARE; ~ Poppy Z Brite,
213:As we watched Judge Clarence ~ Jay Leno,
214:By doing good, we do well. ~ Rajiv Shah,
215:Don’t you care if we drown? ~ Anonymous,
216:Houston, we have a problem. ~ Tom Hanks,
217:I am not the we of anyone ~ J M Coetzee,
218:In short, we are all goin. ~ John Green,
219:In your light we see light. ~ Anonymous,
220:I wish you we're my daddy. ~ Maya Banks,
221:know. “An airfield.” “We’re ~ E L James,
222:Mister, we deal in lead. ~ Stephen King,
223:No more than what we need, ~ Hugh Howey,
224:Our Darling Eva We Love You ~ Eva Gabor,
225:so we began and will never cease ~ Rumi,
226:That we may gain a heart of ~ Anonymous,
227:time doesn’t pass. We pass. ~ Ken Bruen,
228:To a dusty shelf we aspire. ~ A S Byatt,
229:We all suffer our regrets. ~ Kiera Cass,
230:We always have a choice. ~ Tony Robbins,
231:We are all fools in love. ~ Jane Austen,
232:We are all Michaelangelos. ~ Tom Peters,
233:We are a nation of laws. ~ Barack Obama,
234:We are free to yield to truth. ~ Horace,
235:We are slumberous poppies, ~ Leigh Hunt,
236:WE ARE STARDUST ~ Patrisse Khan Cullors,
237:We are your betters. ~ Victoria Aveyard,
238:We become what we do. ~ Chiang Kai shek,
239:We burn daylight. ~ William Shakespeare,
240:We can always do it better. ~ Don Meyer,
241:We can hope. ~ Margaret Peterson Haddix,
242:We deal with them all, ~ David Baldacci,
243:We don’t got anyone better. ~ S M Reine,
244:We fear which we cannot see ~ Tite Kubo,
245:We frolic while 'tis May. ~ Thomas Gray,
246:We grow by our dreams. ~ Woodrow Wilson,
247:We lead in exporting jobs. ~ Dan Quayle,
248:We like to be deceived. ~ Blaise Pascal,
249:We live in a cold, cold world. ~ LeCrae,
250:We live in all we seek. ~ Annie Dillard,
251:We'll always have Paris. ~ Paulo Coelho,
252:we'll make sure you're good ~ Kyle West,
253:We must not stint ~ William Shakespeare,
254:We need a new religion. ~ Lauren Hutton,
255:We owe ourselves our lives. ~ Teju Cole,
256:We put our faith in love. ~ Lauren Kate,
257:we’re all mad here. I’m ~ Lewis Carroll,
258:We're all special cases. ~ Albert Camus,
259:we’re gathered here with ~ Rachel Hauck,
260:We're here to have a ball. ~ Art Blakey,
261:We're our own warning. ~ Becky Chambers,
262:We singe but never burn. ~ Peggy Noonan,
263:We travel just to travel. ~ Che Guevara,
264:We two are to ourselves a crowd. ~ Ovid,
265:We will finish the race. ~ Barack Obama,
266:What can we not endure, ~ Magdalen Nabb,
267:What we play is life. ~ Louis Armstrong,
268:When I say we do not ~ Katharine Graham,
269:Words are all we have. ~ Samuel Beckett,
270:Your mama did. We sat ~ Debbie Macomber,
271:As long as we`re together ~ Rick Riordan,
272:be killed, we are lost. ~ John Steinbeck,
273:Can we do that again? ~ Penelope Douglas,
274:Could we do both? ~ Kim Stanley Robinson,
275:gave him. So we have the ~ Dee Henderson,
276:Harv asked, “Are we on ~ Andrew Peterson,
277:How can we all grow? ~ Marcus Buckingham,
278:I suppose we blathered. ~ Samuel Beckett,
279:life is always where we are. ~ Mark Nepo,
280:May we two stand, ~ William Butler Yeats,
281:Of course we're Criminals ~ Frank Miller,
282:Shijun, we can't go back. ~ Eileen Chang,
283:Since we left Worthington. ~ Mike Mullin,
284:Sometimes we have no choice. ~ Anonymous,
285:That’s how we found the ~ Megan McDonald,
286:that we should walk in them. ~ Anonymous,
287:The evil that we know is best. ~ Plautus,
288:We aim to please Miss Steele ~ E L James,
289:We all have our limitations. ~ John Hurt,
290:We all have our secrets. ~ Leigh Bardugo,
291:We all have passions. ~ John Seely Brown,
292:We all love challenges. ~ Dwayne Johnson,
293:We all sang the songs of peace ~ Melanie,
294:We are a country of laws. ~ Donald Trump,
295:We are all God's children. ~ Sri Chinmoy,
296:We are all precancerous. ~ George Carlin,
297:We are all special cases. ~ Albert Camus,
298:We are gods with anuses. ~ Ernest Becker,
299:We are made of stellar ash. ~ Carl Sagan,
300:we are not all made alike ~ Willa Cather,
301:We are so very 'umble. ~ Charles Dickens,
302:We become what we believe ~ Lolly Daskal,
303:We belong to each other. ~ Mother Teresa,
304:We can always try prayer. ~ Dakota Krout,
305:We can be lonely together ~ Rachel Caine,
306:We Can't learn without pain. ~ Aristotle,
307:We can't learn without pain. ~ Aristotle,
308:We can’t live in whatever. ~ Heidi Baker,
309:We can,We must ~ Chinmayananda Saraswati,
310:We dwell in forever. ~ Storm Constantine,
311:We eat, therefore we hunt. ~ Sarah Palin,
312:We expand what we focus on. ~ Wayne Dyer,
313:We fell. We got up. We ran. ~ John Green,
314:We get power by taking it. ~ Holly Black,
315:We have fossils... We win! ~ Lewis Black,
316:We have learned nothing. ~ Pablo Picasso,
317:We'll always have jazz ~ Sophie Kinsella,
318:We lost because we didn't win. ~ Ronaldo,
319:WE MEET THE SHEEP OF DOOM ~ Rick Riordan,
320:We must cultivate our garden. ~ Voltaire,
321:We must do without hope. ~ J R R Tolkien,
322:We rappers are role models. ~ Kanye West,
323:We’re all alone, he said. ~ Lauren Groff,
324:We’re all damaged, somehow. ~ Libba Bray,
325:We're all God's children. ~ Dolly Parton,
326:We’re done ignoring us. ~ Cristin Harber,
327:We...ruin...all...we touch. ~ V E Schwab,
328:We thought we had time. ~ Daniel Handler,
329:We've got have a country. ~ Donald Trump,
330:We were born to imagine. ~ Jessie Burton,
331:We work to earn our leisure. ~ Aristotle,
332:We write to taste life twice ~ Ana s Nin,
333:What we resist persists. ~ Sonia Johnson,
334:Why give up before we try? ~ Alicia Keys,
335:You see, we didn't know. ~ Lauren Oliver,
336:Although we could have gone ~ Joseph Reid,
337:Are we all just satellites? ~ James Blunt,
338:Are we being good ancestors? ~ Jonas Salk,
339:Are we savages or what? ~ William Golding,
340:As we become multi sensory, ~ Gary Zukav,
341:But that was all. We ~ Marianne Delacourt,
342:But we’re not a family. ~ Scott Nicholson,
343:Do we choose who we love? ~ Anthony Doerr,
344:Empathy grows as we learn. ~ Alice Miller,
345:God kills, and so shall we... ~ Anne Rice,
346:God rested, we take over! ~ Dennis Prager,
347:If we knew how to find ~ Margarita Engle,
348:In Zen we have no gurus. ~ Frederick Lenz,
349:I think we reap what we sow. ~ A G Riddle,
350:It’s just me and her. We ~ Krista Ritchie,
351:I wish we could see Hamilton. ~ Jenny Han,
352:Loveless, we lay together. ~ Meg Wolitzer,
353:Love, we are a small pond. ~ Maxine Kumin,
354:Maybe we do go home, finally. ~ Anne Rice,
355:Men are like lions. We hunt. ~ Kevin Hart,
356:MILLER! WE GOTTA GO TO THE ~ Barbara Park,
357:One chance is all we need. ~ Aimee Carter,
358:Scars are the proof we lived. ~ C D Reiss,
359:Set we forward; let ~ William Shakespeare,
360:Sin is in, and so we begin. ~ Denis Leary,
361:Sometimes we die a little so ~ Minka Kent,
362:sustains us, we sustain. ~ Michelle Segar,
363:That’s how we heroes roll. ~ Nancy Naigle,
364:Then we knew he was lying. ~ Gary Paulsen,
365:The saint, we are told, ~ Nissim Ezekiel,
366:They are the we of me. ~ Carson McCullers,
367:United we stand, divided we fall. ~ Aesop,
368:United we stand; divided we fall. ~ Aesop,
369:We all need each other. ~ Leo F Buscaglia,
370:We all need to calm down! ~ Connor Franta,
371:We all owe death a life. ~ Salman Rushdie,
372:We are all eaters of souls. ~ Dan Simmons,
373:We are all WORKS- IN-PROGRESS ~ Anonymous,
374:We are dust and shadows ~ Cassandra Clare,
375:We are not by nature cruel. ~ J M Coetzee,
376:We are not our parents, ~ Cassandra Clare,
377:We are running out of time ~ Barack Obama,
378:We are the puppyrazzi! ~ Angela Cervantes,
379:We are what we frequently do. ~ Aristotle,
380:We are what we repeatedly do. ~ Aristotle,
381:We become what we behold. ~ Matt Chandler,
382:We become what we behold. ~ William Blake,
383:We could not be happier. ~ Prince William,
384:We could still have it. ~ Christie Golden,
385:We do not know alone. Dracula ~ Eula Biss,
386:We do the best we can do. ~ Leigh Bardugo,
387:We fall, we fall together. ~ Nalini Singh,
388:We fight our wish to die. ~ Robert Hayden,
389:We find what we search for. ~ Steve Berry,
390:We have lost our humanity. ~ Tahereh Mafi,
391:We killed an innocent girl ~ Sara Shepard,
392:We lead out of our beliefs ~ Myles Munroe,
393:WE LEARN FROM OUR PAIN ~ Sherrilyn Kenyon,
394:We live on the cusp of death ~ Macklemore,
395:we’ll be going up to London ~ J K Rowling,
396:We'll have to find work. ~ Daniel Arenson,
397:Well, we seem to have it. ~ Edmund Morris,
398:We make the path by walking. ~ Robert Bly,
399:We must learn to suffer more. ~ T S Eliot,
400:We must seize the daylight. ~ Julie Berry,
401:We need a great president. ~ Donald Trump,
402:We need change in the USA. ~ Donald Trump,
403:We need our radicals. ~ Eleanor Roosevelt,
404:We're all such products ~ Chuck Palahniuk,
405:We're asleep until we love. ~ Leo Tolstoy,
406:We're godless people. ~ Abigail Tarttelin,
407:We're here to fuck shit up ~ Stephen King,
408:Weren’t we having a mutiny? ~ John Scalzi,
409:We're running out of time. ~ James Hansen,
410:WE SHALL AMPLIFY LOVE. ~ Brendon Burchard,
411:We talkin' bout practice? ~ Allen Iverson,
412:We told Ellen, “He’s a ~ James A Michener,
413:we used to be good friends. ~ R J Palacio,
414:We were the Spice Boys. ~ George Harrison,
415:What made us think we were ~ Richard Rohr,
416:What we expect, that we find. ~ Aristotle,
417:What we live by we die by. ~ Robert Frost,
418:Whe can't escape who we are ~ Donna Tartt,
419:who is this we, white man, ~ Annie Bellet,
420:why we need a great deal of ~ Miguel Ruiz,
421:Will we die, just a little? ~ J K Rowling,
422:Without love we fall ill. ~ Sigmund Freud,
423:Yeah,we rate all right ~ Luis J Rodr guez,
424:All we behold is miracle. ~ William Cowper,
425:Awake,chaos:we have napped. ~ E E Cummings,
426:But we need to be careful. ~ Cynthia Shepp,
427:Deal, shall we blowjob on it? ~ Jay McLean,
428:First we feel. Then we fall. ~ James Joyce,
429:Have faith. We will do ~ Swami Vivekananda,
430:How do we break the cycle? ~ Fisher Amelie,
431:How we
never, ever fight. ~ Ally Condie,
432:if we’d known each other a ~ Kathryn Croft,
433:In love we are all fools alike. ~ John Gay,
434:It is not confused. We are. ~ Mason Cooley,
435:O great shamelessness, we followed ~ Homer,
436:orr we find a typo in a book. ~ Seth Godin,
437:saying we should check that ~ Rick Riordan,
438:See? We never needed you. ~ Nnedi Okorafor,
439:the ’link tree over. We did the ~ J D Robb,
440:then we fail to be wise. ~ Debbie Macomber,
441:Theoretically, we should ~ Suzanne Collins,
442:Therefore we pledge to bind ~ Maya Angelou,
443:The things we love ~ Saint Thomas Aquinas,
444:Together, we can do anything. ~ Traci Chee,
445:Together, we’ll beat autism. ~ Ted Lindsay,
446:Together, we make happiness. ~ Tillie Cole,
447:Tomorrow we begin again... ~ Damian Dibben,
448:We all carry fault within. ~ Hannah Arendt,
449:We all do grow as humans. ~ David Koechner,
450:We all flow from one fountain. ~ John Muir,
451:We all have a shelf life. ~ Jennifer Niven,
452:We all have the same dreams. ~ Joan Didion,
453:We all live in wishableness, ~ Nina George,
454:We are ALL broadcasters. ~ Michelle Gielan,
455:We are all in our own reality. ~ Matt Haig,
456:We are all just side effects. ~ John Green,
457:We are all winners here. ~ Alfonso Ribeiro,
458:We are an unfinished nation. ~ John McCain,
459:We are creatures of story. ~ Helen Dunmore,
460:We are dust and shadows. ~ Cassandra Clare,
461:We are most asleep when awake. ~ Paul Reps,
462:We are not the first ~ William Shakespeare,
463:We are one another’s angels. ~ Nevada Barr,
464:We are ruled by quotations. ~ Susan Sontag,
465:We are suspended in language. ~ Niels Bohr,
466:We are the choices we make. ~ Patrick Ness,
467:We are the predatory swarm! ~ James Luceno,
468:We are what we believe we are! ~ C S Lewis,
469:We are what we believe we are. ~ C S Lewis,
470:We are what we continually do. ~ Aristotle,
471:we are what we know. ~ Ralph Waldo Emerson,
472:We became the songs we wrote. ~ Barry Mann,
473:We become the masks we wear. ~ Brent Weeks,
474:We can learn even from our enemies. ~ Ovid,
475:We can't fix what we do not address. ~ T I,
476:We could be a possibility ~ Tiffany Alvord,
477:We craved new beginnings ~ Vikki Wakefield,
478:We create our fate everyday ~ Henry Miller,
479:We die, because we live. ~ Herman Melville,
480:We die of too much life. ~ Herman Melville,
481:We don't define the unlimited. ~ Toba Beta,
482:We don't know our own story. ~ Robert Hass,
483:We fall forward to succeed. ~ Mary Kay Ash,
484:We fear what we most desire. ~ Harley King,
485:WE GET ADVICE FROM A POODLE ~ Rick Riordan,
486:We grow up into ghosts. No ~ Samantha Hunt,
487:We have nothing if not belief. ~ C S Lewis,
488:We have nothing, if not belief ~ C S Lewis,
489:We have our own brains. ~ Pervez Musharraf,
490:We have to let God be in control ~ E N Joy,
491:We like to set off bombs. ~ James Hetfield,
492:We murder to dissect. ~ William Wordsworth,
493:We need you to come home. ~ Cristin Harber,
494:We're all born bald, baby. ~ Telly Savalas,
495:We´re all just side effects". ~ John Green,
496:We're all made stories. ~ Scott Westerfeld,
497:We're all so damned fragile. ~ Jim Butcher,
498:We're carrying the fire. ~ Cormac McCarthy,
499:We're peculiar. Aren't you? ~ Ransom Riggs,
500:we’re stronger as one people. ~ M R Forbes,
501:We set out to be wrecked. ~ Gretchen Rubin,
502:We shall die all the same. ~ Anton Chekhov,
503:We shall overcome. ~ Martin Luther King Jr,
504:We should name him Burden. ~ Chris Dietzel,
505:We talkin' about practice? ~ Allen Iverson,
506:We tend to outdo ourselves. ~ Jim Gaffigan,
507:We, unaccustomed to courage ~ Maya Angelou,
508:What can we say with certainty? ~ Voltaire,
509:What we project, we get back. ~ Tony Clark,
510:What we think about, expands. ~ Mark Allen,
511:What we think, we become. ~ Gautama Buddha,
512:when we all know you're fifty. ~ Anonymous,
513:When we love - we grow ~ Theophile Gautier,
514:Where the earth is, we are. ~ Walt Whitman,
515:Whether we are rich or poor, ~ Dalai Lama,
516:which we can live-by ~ Friedrich Nietzsche,
517:While we live, let us live. ~ D H Lawrence,
518:Why do we wear clothes? Genesis! ~ Ken Ham,
519:Wisdom tells us we are not worthy; ~ Rumi,
520:You stupefied me. We waxed, ~ John Ashbery,
521:And we're finally home. ~ Stephanie Perkins,
522:Are we at war with fate? ~ Kathleen Tessaro,
523:Are we being hunted? ~ Emily St John Mandel,
524:AS WE DRIVE BACK into Portland, ~ E L James,
525:But we’re not buying camels. So ~ Lee Child,
526:Cause we all have wings ~ Michael Hutchence,
527:Christian takes my hand, and we ~ E L James,
528:Colors are things we experience. ~ Alva Noe,
529:I'm from Texas, we fry everything. ~ Selena,
530:In death, we are in life. ~ Cassandra Clare,
531:In June the bush we call ~ Denise Levertov,
532:I rebel — therefore we exist ~ Albert Camus,
533:I think we’re at the stage where ~ G Dragon,
534:La di da di, we likes to party ~ Slick Rick,
535:Life sucks. We’ve adapted. ~ Gena Showalter,
536:Mistakes make us who we are. ~ Lisa De Jong,
537:My, my, aren’t we pushy . . . ~ Julie James,
538:O heart, we are old; ~ William Butler Yeats,
539:Sense of pleasure we may well ~ John Milton,
540:Sorry, we've got ghosts. ~ Deborah Harkness,
541:So say we all,” she said. ~ Neal Stephenson,
542:Stories never end. We end. ~ Peter S Beagle,
543:The end is where we start from. ~ T S Eliot,
544:To fly, we must have resistance. ~ Maya Lin,
545:Transient guests are we. ~ Hideyuki Kikuchi,
546:watches we wear from home ~ Sarah Mlynowski,
547:We all do harm by being. ~ Ursula K Le Guin,
548:We all float down here Timmy ~ Stephen King,
549:We all know you went to India, ~ E Lockhart,
550:We are all acquaintances now ~ Irvine Welsh,
551:We are all bathed in the same light. ~ Rumi,
552:We are all debts owed to death. ~ Simonides,
553:We are all members of one body. ~ H G Wells,
554:We are all time’s subjects, ~ Chris Dietzel,
555:We are corrupted by good fortune. ~ Tacitus,
556:We are far too easily pleased. ~ John Piper,
557:We are free, but no to be evil ~ Jose Marti,
558:We are hungry for tenderness, ~ Alda Merini,
559:We are made of starstuff. Some ~ Carl Sagan,
560:We are many, but are we much? ~ John Wooden,
561:We are not made of money. ~ Kristin Cashore,
562:We are not the Red Indians. ~ Yasser Arafat,
563:We are not thinking machines. ~ Peter Watts,
564:We are one another's strength. ~ T B Joshua,
565:We are shaped by our tools. ~ Sherry Turkle,
566:We are the echo of the future. ~ W S Merwin,
567:We are who we pretend to be. ~ Joy Fielding,
568:We call for a weapons embargo. ~ Jill Stein,
569:We can always begin again. ~ Jack Kornfield,
570:We can never be born enough. ~ E E Cummings,
571:We can never be born enough. ~ e e cummings,
572:We cannot escape history. ~ Abraham Lincoln,
573:We convince by our presence. ~ Walt Whitman,
574:We could do it, you know. ~ Suzanne Collins,
575:We die, and we do not die. ~ Shunryu Suzuki,
576:We do not suffer by accident. ~ Jane Austen,
577:We don't need guns, we got dogs! ~ T A Uner,
578:We fight. We don’t betray. ~ David Baldacci,
579:We found a cure for pain. ~ Johnny B Truant,
580:We get the leaders we create. ~ Peter Block,
581:We have lost our humanity. I ~ Tahereh Mafi,
582:We have to think before we act. ~ Rand Paul,
583:We just have to be ourselves. ~ James Young,
584:We just need some faith. ~ Sherrilyn Kenyon,
585:We learn from the things we suffer. ~ Aesop,
586:We live and breathe words ~ Cassandra Clare,
587:We live and breath words. ~ Cassandra Clare,
588:We'll find new stuff to want. ~ Tim O Brien,
589:Well, we must live and learn. ~ Jane Austen,
590:We love because we love. ~ Honore de Balzac,
591:We manage what we monitor. ~ Gretchen Rubin,
592:We may faint and we may sink ~ Jeremy Camp,
593:We must be true to each other. ~ Lucy Stone,
594:...we must cultivate our garden. ~ Voltaire,
595:We must forgive our enemies. ~ Robert E Lee,
596:We must listen to poets. ~ Gaston Bachelard,
597:We must love one another or die ~ W H Auden,
598:We need a hit, so here I go. ~ Joe DiMaggio,
599:We of the craft are all crazy. ~ Lord Byron,
600:We only get one planet. ~ Leonardo DiCaprio,
601:We only have what we give. ~ Isabel Allende,
602:We only part to meet again. ~ Michael Scott,
603:We're all fools for our dreams. ~ Anonymous,
604:We're all going to die. ~ Elizabeth Edwards,
605:We're allowed to be ourselves. ~ Glenn Beck,
606:We're all someone's monster ~ Leigh Bardugo,
607:We’re gifted,” I explained. ~ Gordon Korman,
608:We're lucky just to be alive. ~ Natsumi And,
609:We're Mexican not Mexican't! ~ George Lopez,
610:We’re not dating, remember. ~ Toni Anderson,
611:We’re ready for the off, then. ~ Ian Rankin,
612:We're separated by our myths. ~ Hugh Hefner,
613:We rest your hermits. ~ William Shakespeare,
614:We're undefeated in regulation. ~ Les Miles,
615:We see the world as we are. ~ Bryant McGill,
616:We see, we feel, we change. ~ John P Kotter,
617:We shall be better, braver, and ~ Socrates,
618:We till shadowed days are done, ~ W H Auden,
619:We’ve got plenty of time. ~ Natalie Baszile,
620:We want to get another one. ~ Stephen Curry,
621:We will always have Narnia. ~ Cindy Rollins,
622:We will never lose the land. ~ Willa Cather,
623:We, women of one country, ~ Julia Ward Howe,
624:What we have is a data glut. ~ Vernor Vinge,
625:Without hope we are lost. ~ Mahmoud Darwish,
626:without pain we don't know joy ~ John Green,
627:Yes, we too are stardust. ~ Jostein Gaarder,
628:Are we going to flirt or fuck? ~ Avery Flynn,
629:As the oceans go, so do we. ~ David Doubilet,
630:boxes? We’ve spoken to Ned, ~ Gillian Larkin,
631:cats choose us; we don't own them ~ P C Cast,
632:Done because we are too many. ~ Thomas Hardy,
633:Faith is a big thing we explore. ~ Uzo Aduba,
634:Happiness is a myth we seek, ~ Khalil Gibran,
635:Here we are now, entertain us. ~ Kurt Cobain,
636:How could he be? We kissed, ~ Deborah Bladon,
637:How shall we cross the river? ~ L Frank Baum,
638:If we don't dream, who will? ~ Leigh Bardugo,
639:I'm a lost soul. We do wail. ~ Roger Zelazny,
640:In death we're all equal. ~ Lisa Renee Jones,
641:In the end, we are our choices. ~ Brad Stone,
642:In the end, we are our choices. ~ Jeff Bezos,
643:It's only crazy if we fail. ~ Henry Mosquera,
644:We never made it, did we? ~ Lang Leav,
645:John – tell me, are we lost? ~ Arthur Miller,
646:Lately we have had many losses. ~ Quintilian,
647:Later, once we’d begun dating, ~ Kaira Rouda,
648:Let's be brave girls, shall we? ~ Libba Bray,
649:Let the beauty we love be what we do. ~ Rumi,
650:Let the beauty we love do what we do. ~ Rumi,
651:Let us live so we can love. ~ Lisa Schroeder,
652:MADAM, WE’VE ALREADY GONE. ~ Terry Pratchett,
653:now. We should know something ~ Joyce Lavene,
654:Remember us better than we are. ~ John Clare,
655:So we must put them down. ~ Garrett Robinson,
656:That which we are, we are. ~ Alfred Tennyson,
657:Time is real, we can't rewind it... ~ Common,
658:We all came to watch her die. ~ Kenya Wright,
659:We all know how to be a child. ~ Mitch Albom,
660:We all suffer from dreams ~ Bernard Cornwell,
661:We are all alike on the inside. ~ Mark Twain,
662:We are all blockheads. ~ Michel de Montaigne,
663:We are all born cowards. ~ Swami Vivekananda,
664:We are all writing God's poem. ~ Anne Sexton,
665:We are a sensational team ~ Elizabeth E Wein,
666:We are, because God is. ~ Emanuel Swedenborg,
667:We are meaning-making creatures ~ Ed Catmull,
668:We are nothing without passion. ~ Maja Lunde,
669:We are slaves to our schedules. ~ Carl Honor,
670:We are what we choose to be. ~ Oliver Bowden,
671:We bear it as best we can, ~ Madeline Miller,
672:we became the books we read. ~ Matthew Kelly,
673:We become the books we read. ~ Matthew Kelly,
674:We burn, you burn with us. ~ Suzanne Collins,
675:We can live in fear, or not. ~ Nathan Lowell,
676:We cannot live by reason alone. ~ Sam Harris,
677:We can't predict the future. ~ Rush Limbaugh,
678:We do as we have been done by. ~ John Bowlby,
679:We do not become. We simply are. ~ Bruce Lee,
680:We do what we do, Lilith. ~ Octavia E Butler,
681:we forgive those who trespass ~ Peter Kreeft,
682:We found love in a hopeless place. ~ Rihanna,
683:We fucked a flame into being. ~ D H Lawrence,
684:We got to mediate our greedy levels, ~ Q Tip,
685:We had a bubble in housing. ~ Alan Greenspan,
686:We had some rum flow trouble. ~ Abigail Roux,
687:We have a multiverse to save. ~ Claudia Gray,
688:We have a theory about that.” We? ~ Jex Lane,
689:We have forgotten how to blush ~ Paul Washer,
690:We haven’t lost yet, Quinn. ~ Colleen Hoover,
691:We have the riots we deserve. ~ Alain Badiou,
692:We have to succeed, so we will. ~ Ross Perot,
693:We JAH people can make it work. ~ Bob Marley,
694:We knock on the door and wait ~ Lisa Wingate,
695:We laugh, that we may not cry. ~ Roger Ebert,
696:We learn from our mistakes ~ Teresa Messineo,
697:We learn to beat fear by doing. ~ Jack White,
698:We learn to do by doing. ~ Spencer W Kimball,
699:We live and breathe words. ~ Cassandra Clare,
700:We live as we dream - alone. ~ Joseph Conrad,
701:We live, as we dream, alone. ~ Joseph Conrad,
702:We live for games like these. ~ Alex McLeish,
703:We’ll allow that.” “Thank you. ~ Marie Force,
704:We’ll just have to get smarter. ~ Ed Catmull,
705:We’ll walk from here to the ~ E L Konigsburg,
706:We made it home, shaken but tan. ~ Anonymous,
707:We moralize among ruins. ~ Benjamin Disraeli,
708:We must cultivate our own garden. ~ Voltaire,
709:We must love one another and die ~ W H Auden,
710:We must love or we grow ill. ~ Sigmund Freud,
711:we must obey the time. ~ William Shakespeare,
712:We need a doer, not a talker. ~ Bobby Jindal,
713:We need to make friends. ~ Jodi Ellen Malpas,
714:we need to share our wars. ~ Nayyirah Waheed,
715:We only hear what we listen for. ~ John Cage,
716:We're all immortal until we die. ~ Emma Bull,
717:We're all someone's monster. ~ Leigh Bardugo,
718:We’re done. Don’t you see? ~ George Saunders,
719:We’re going to play a game… ~ Krista Ritchie,
720:We're humans, so we're messy ~ Dennis Lehane,
721:We’re not gay. We’re eight. ~ David Levithan,
722:We’re not going to make it,” said ~ Ben Coes,
723:We're off to see the Wizard ~ Danielle Paige,
724:We’re such contrary creatures ~ David Malouf,
725:we’re too old to be young. ~ Caroline Kepnes,
726:We secretly hate paradise. ~ Fernando Pessoa,
727:We see only that which we are. ~ Debbie Ford,
728:We shared the same vision. ~ Dylan McDermott,
729:We should respect all people. ~ Helen Keller,
730:We've all got our weaknesses. ~ Cynthia Hand,
731:We've got ego's like hairdos. ~ Ani DiFranco,
732:We want playmates we can own ~ Jules Feiffer,
733:We were addicted to each other. ~ Sylvia Day,
734:We were both lone twins. ~ Diane Setterfield,
735:We were just looking at maps. ~ Rick Riordan,
736:We were meant to be together. ~ Terri Farley,
737:We will never be great again. ~ Donald Trump,
738:- What are we doing on Earth? ~ Paulo Coelho,
739:What we make can survive us. ~ Conn Iggulden,
740:What we’re in is a vacuum. ~ Henning Mankell,
741:When we suffer, we survive ~ Cassandra Clare,
742:When we walk upon Mother Earth, ~ Oren Lyons,
743:Where can we live but days? ~ David Nicholls,
744:While we wait for life, life passes ~ Seneca,
745:All we are is in the soul. ~ Honore de Balzac,
746:All we have is time. ~ Terry Tempest Williams,
747:And besides, we lovers fear everything ~ Ovid,
748:And our dreams are who we are. ~ Barbara Sher,
749:Anything we love can be saved. ~ Alice Walker,
750:Art is 'I'; science is 'we'. ~ Claude Bernard,
751:As you are now so once were we. ~ James Joyce,
752:Because we forgot magic,’ Gim ~ Peter V Brett,
753:Bethlehem star. But we were not ~ Donna Tartt,
754:By knowledge we approach God. ~ Brian L Weiss,
755:by knowledge we approach God, ~ Brian L Weiss,
756:Can we survive technology? ~ John von Neumann,
757:Crito we owe a rooster to Aesculapius ~ Plato,
758:How are you sure we're alive? ~ Eric S Nylund,
759:Are we not all things? ~ Leigh Bardugo,
760:If its deep mystery we would sound; ~ Lao Tzu,
761:I'm glad we didn't know better. ~ Nina LaCour,
762:I'm Irish. We think sideways ~ Spike Milligan,
763:I’m sorry we haven’t a place for ~ Kit Morgan,
764:In Chicago, we love our crooks! ~ David Mamet,
765:In the end, We're all the same. ~ Ben Kweller,
766:It's so we remember to remember ~ Nicola Yoon,
767:least said, soonest mended. We ~ George Eliot,
768:Life is good - we forget that. ~ Maryam d Abo,
769:Live today, for tomorrow we die. ~ Alan Furst,
770:Love lift us up where we belong. ~ Joe Cocker,
771:Me and God we don't get along. ~ Lana Del Rey,
772:Oh goody, we'd saved Caldswell. ~ Rachel Bach,
773:One family--we dwell in Him, ~ Charles Wesley,
774:Our we is better than my me. ~ Monique Martin,
775:Pity it is we drowse too soon ~ Khalil Gibran,
776:Rereading, we find a new book. ~ Mason Cooley,
777:Single combat? We're leaving. ~ Mark Lawrence,
778:Stop quoting laws, we carry weapons! ~ Pompey,
779:Them belly full, but we hungry; ~ Bob Marley,
780:then we have the right to kill. ~ Simone Weil,
781:The things we do for our friends. ~ Deb Baker,
782:The way comes about as we walk it. ~ Zhuangzi,
783:think we're at the place where ~ Penny Wylder,
784:Though in midst of life we be ~ Martin Luther,
785:To fly we have to have resistance. ~ Maya Lin,
786:We all do make foolish mistakes. ~ Susan Ford,
787:We all live by leaving behind. ~ Sarah Hilary,
788:We all suffer from dreams. ~ Bernard Cornwell,
789:We all want something that sticks ~ Tim Tharp,
790:We are all aliens to ourselves. ~ Paul Auster,
791:We are all alike, on the inside. ~ Mark Twain,
792:We are all capable of ~ Norman Vincent Peale,
793:We are all connected in love. ~ Kelly Stables,
794:We are all dust and shadows ~ Cassandra Clare,
795:We are all fighting something. ~ Renzo Gracie,
796:We are all museums of fear ~ Charles Bukowski,
797:We are all self-composting. ~ Chuck Palahniuk,
798:We are all someone's monster. ~ Leigh Bardugo,
799:We are all the children of God ~ Alice Bailey,
800:We are, because God is. ~ Emanuel Swedenborg,
801:We are born for cooperation ~ Marcus Aurelius,
802:We are capitalism made flesh. ~ Mark Kingwell,
803:We are doomed to coexist. ~ Henry A Kissinger,
804:We are formed by what we desire ~ John Irving,
805:We are freer than we think. ~ Michel Foucault,
806:We are gods in the chrysalis. ~ Dale Carnegie,
807:We are impatient for results. ~ Peter M Senge,
808:We are made kind by being kind. ~ Eric Hoffer,
809:We are married. Like the geese. ~ Delia Owens,
810:We are not infinitely malleable ~ Tim Kreider,
811:We are pregnant with freedom. ~ Assata Shakur,
812:We are surrounded by story. ~ Alice McDermott,
813:We are the living devils. ~ Swami Vivekananda,
814:We are the Sun with all the different ~ Rumi,
815:We are what we're made to be. ~ Tamora Pierce,
816:We become what we repeatedly do. ~ Sean Covey,
817:We can all be beautiful girls. ~ Sarah Dessen,
818:We can call it Isratine. ~ Muammar al Gaddafi,
819:We can get rid of red tape. ~ Charlie Daniels,
820:We cannot road trip to Paris. ~ Richelle Mead,
821:We cannot walk alone. ~ Martin Luther King Jr,
822:We can only be human together. ~ Desmond Tutu,
823:We come to feel as we behave. ~ Paul Pearsall,
824:We cry survivor to survivor. ~ Colleen Hoover,
825:We did not come to remain whole. ~ Robert Bly,
826:We don't grow fangs, you idiot! ~ Darren Shan,
827:We don’t mean to overwhelm you, ~ Marie Force,
828:We fear that which we cannot see. ~ Tite Kubo,
829:We forgive but not forgotten ~ Nelson Mandela,
830:We have to trust in our future ~ Velma Wallis,
831:We know not what we do ~ Percy Bysshe Shelley,
832:We Learn about love by loving. ~ Paulo Coelho,
833:We live in a hell of opinions. ~ Frank Bidart,
834:We live in a rainbow of chaos. ~ Paul Cezanne,
835:We live in exceptional times. ~ Anthony Doerr,
836:We live not for ourselves… it’s ~ Kass Morgan,
837:We'll always have art, darling. ~ Ruth Wilson,
838:We'll show the fire how to burn. ~ Ben Howard,
839:We'll succeed unless we quit. ~ George W Bush,
840:We love because He first loved us ~ Anonymous,
841:We love who we love, don’t we? ~ Sarah Winman,
842:We made too many wrong mistakes. ~ Yogi Berra,
843:We move between two darknesses. ~ E M Forster,
844:We must do what we must to do ~ Ellen G White,
845:We must have a passion in life. ~ George Sand,
846:We must never bend too much. ~ Yitzhak Shamir,
847:We must prepare for everything. ~ Chuck Hagel,
848:We need a leader, not a reader. ~ Herman Cain,
849:We need practice solving problems. ~ Bob Gill,
850:We ran as if to meet the moon. ~ Robert Frost,
851:We read to know we are not alone. ~ C S Lewis,
852:We’re all Dennis Hopper now. ~ John McWhorter,
853:We’re not thieves,” Father said. ~ J D Barker,
854:We're on a planet, relax! ~ Benny Bellamacina,
855:We’re on equal footing, Red. ~ Kristen Ashley,
856:We’re St Mary’s. We run on tea. ~ Jodi Taylor,
857:We take no pleasure in permitted joys, ~ Ovid,
858:We take what what we can get. ~ Richelle Mead,
859:We thank you for your childhood. ~ Lois Lowry,
860:We trust in God, and go on. ~ Joseph Smith Jr,
861:We turn from the light to see. ~ Don Paterson,
862:We’ve been expecting you. ~ Diane Setterfield,
863:we’ve seen Quint without pants ~ Max Brallier,
864:We want playmates we can own. ~ Jules Feiffer,
865:We wear our problems diffrently ~ Ned Vizzini,
866:We were all Romans once, I guess. ~ Omar Epps,
867:We were created to feel, ~ Brittainy C Cherry,
868:We who must die demand a miracle. ~ W H Auden,
869:We won’t keep you too long, ~ Brent Schlender,
870:What do we do if that happens? ~ Stephen King,
871:What is love but a pain we choose? ~ Erin Bow,
872:What we seek is what we are. ~ Jack Kornfield,
873:When shall we live if not now? ~ M F K Fisher,
874:When they go low, we go high ~ Michelle Obama,
875:When times change, so must we. ~ Barack Obama,
876:When we hew or delve: ~ Gerard Manley Hopkins,
877:When we pray we speak to God; ~ Saint Jerome,
878:When we suffer, we survive. ~ Cassandra Clare,
879:With vision we flourish. ~ Mark Victor Hansen,
880:With words we govern men. ~ Benjamin Disraeli,
881:all right we are two nations ~ John Dos Passos,
882:Aren't we all victims of fate? ~ Sarah MacLean,
883:Are women beautiful or aren't we? ~ Naomi Wolf,
884:As we are - the world is. ~ Jiddu Krishnamurti,
885:As we sin, so do we suffer ~ George R R Martin,
886:At our best, we're all teachers ~ Maya Angelou,
887:By men's words we know them. ~ Marie de France,
888:Can we come with you?” Juliet ~ Harmony Raines,
889:close by her. When it was hot we ~ Anna Sewell,
890:Disciple: That is what we see. ~ Sri Aurobindo,
891:Don't talk to us like we ignint! ~ Al Sharpton,
892:Eventually, we all end up alone. ~ Ally Carter,
893:Funny how we believe our own lies. ~ Anonymous,
894:Gail, we found traces of cancer. ~ Lexie Dunne,
895:God is a name we give to love. ~ Nancy Pickard,
896:Gossip does not matter. We will be ~ Anonymous,
897:Hear me, I beg. We say thankee. ~ Stephen King,
898:Heaven forbid we make our own name ~ Ker Dukey,
899:Home is where we’re going now, ~ Louis L Amour,
900:However old one is, we need a ~ Isabel Allende,
901:I and this mystery here we stand. ~ John Green,
902:If We Burn, You Burn With Us ~ Suzanne Collins,
903:If we burn you burn with us! ~ Suzanne Collins,
904:I'm perfect. We're all perfect. ~ Kathryn Hahn,
905:It's almost like we have ESPN. ~ Magic Johnson,
906:It's true we're all a little insane. ~ Amy Lee,
907:Joy is the grace we say to God. ~ Ray Bradbury,
908:May we always find truth in books, ~ Ilie Ruby,
909:Mother is the home we come from. ~ Erich Fromm,
910:Must we argue word choice? Now? ~ Rachel Caine,
911:Never we sleep, a thug doesn't rest, ~ Big Pun,
912:Oh! that we two were Maying ~ Charles Kingsley,
913:One kind kiss before we part, ~ Robert Dodsley,
914:Only through suffering do we learn ~ Aeschylus,
915:Our experiences shape who we are. ~ Kelly Oram,
916:our lives teach us who we are ~ Salman Rushdie,
917:Scared means we want to live. ~ Becky Chambers,
918:Shall we stop this bleeding? ~ Abraham Lincoln,
919:Sometimes we just get it wrong. ~ Stephen King,
920:So we survive, it is the world. ~ Parke Godwin,
921:Stories tell us how we should live. ~ Lisa See,
922:That is what we are. Death. ~ Charlaine Harris,
923:The flaw is the thing we love. ~ Gail Caldwell,
924:The god we now behold with opened eyes, ~ Ovid,
925:then combined our bodies. We hadn’t ~ E L Todd,
926:They cannot stop what we feel. ~ Courtney Cole,
927:Think spring. We do. Slow down. ~ John Ashbery,
928:This is true; we all say so. ~ Rudyard Kipling,
929:Today we are all Egyptians. ~ Jens Stoltenberg,
930:Together we will be unstoppable. ~ Eoin Colfer,
931:Under a black flag we sail. ~ Penelope Douglas,
932:We all look for lost time. ~ Christian Lacroix,
933:We all see what we want to see. ~ Irvine Welsh,
934:We all walk in different shoes. ~ Kenneth Cole,
935:We are aliens in this visible world. ~ Erasmus,
936:We are all gathered to the same fold. ~ Horace,
937:We are all innocent aged kids. ~ M F Moonzajer,
938:We are all made up of star stuff. ~ Carl Sagan,
939:We are all missionary disciples ~ Pope Francis,
940:We are all museums of fear. ~ Charles Bukowski,
941:We are all somebody's monster. ~ Leigh Bardugo,
942:We are all victims of culture. ~ Jacque Fresco,
943:We are an autodomesticated animal. ~ Anonymous,
944:We are artists, because God is. ~ Peter Kreeft,
945:We are but dust and shadows. ~ Cassandra Clare,
946:We are fooles one to another. ~ George Herbert,
947:We are gods in the chrysalis. ~ Elbert Hubbard,
948:We are mere bundles of habits. ~ William James,
949:We are more alike than unalike. ~ Maya Angelou,
950:We are not all able to do all things. ~ Virgil,
951:We are not obligated to share. ~ Rush Limbaugh,
952:We are stronger when we unite. ~ Pittacus Lore,
953:We are the masters of our reality. ~ Kat Von D,
954:We are the modern day gladiators. ~ Tito Ortiz,
955:We are; therefore, we evolve. ~ Geert Hofstede,
956:We are the sum of all our parts ~ Thomas Wolfe,
957:We are unspeakably alone. ~ Rainer Maria Rilke,
958:We are voyagers, discoverers ~ Hilda Doolittle,
959:We are who people think we are. ~ David Foster,
960:We ask to be recognized as men. ~ Chief Joseph,
961:We become taller when we bow. ~ G K Chesterton,
962:We begin by beginning, I guess. ~ Ray Bradbury,
963:We believe what we want to believe. ~ Suki Kim,
964:We belong where love finds us. ~ Anne Michaels,
965:We be of one blood, ye and I ~ Rudyard Kipling,
966:We broke up because I was afraid. ~ Kyra Davis,
967:We can't be brave without fear. ~ Muhammad Ali,
968:We can’t give up on each other. ~ Kennedy Ryan,
969:we can’t survive on our own. ~ Haruki Murakami,
970:We do as we feel not as we think ~ Greg Secker,
971:We do not exist for ourselves. ~ Thomas Merton,
972:We don't have to fix anything. ~ Mitch Hedberg,
973:We don't make music, it makes us ~ David Byrne,
974:We don't need more stupid ideas. ~ John Zerzan,
975:We each begin in innocence. ~ Leonard Peltier,
976:We each survive in our own way. ~ Sarah J Maas,
977:We entered an era of false alarms. ~ Sara Novi,
978:We fail when we give up too soon. ~ Seth Godin,
979:We get it—covers can be damn cozy! ~ Hal Elrod,
980:We go after unlawful activities. ~ Paul Watson,
981:We grow into that which we admire. ~ Emmet Fox,
982:we had everything before us, ~ Charles Dickens,
983:We have a fair amount of racism. ~ Trevor Noah,
984:We have to prevent loss of life. ~ Najib Razak,
985:we have war games after dinner. ~ Rick Riordan,
986:We just planted our 21st church. ~ Johnny Hunt,
987:We live as we dream--alone.... ~ Joseph Conrad,
988:We live, as we dream--alone... ~ Joseph Conrad,
989:We live, as we dream-alone.... ~ Joseph Conrad,
990:We live by faith and not by sight. ~ Anonymous,
991:We live in a very complex world. ~ Vinton Cerf,
992:We live in bewildering world ~ Stephen Hawking,
993:We live in God's amusement park. ~ Dean Koontz,
994:We live in the age of no excuses. ~ Jeff Goins,
995:We'll send only a brain," he said. ~ Liu Cixin,
996:We’ll take the laundry in for anal. ~ J D Robb,
997:We love the ones we hate ~ Jessica Shirvington,
998:We make our heroes out of clay. ~ Chris Hedges,
999:We need condoms for the heart. ~ Jen Frederick,
1000:We need fantasy to survive reality ~ Lady Gaga,
1001:We need help, the poet reckoned. ~ Edward Dorn,
1002:We only have this one moment: NOW. ~ Nic Sheff,
1003:We pardon familiar vices. ~ Seneca the Younger,
1004:We pass for what we are. ~ Ralph Waldo Emerson,
1005:We're all homos. Homo sapiens. ~ Michael Scott,
1006:We're all stories, in the end. ~ Steven Moffat,
1007:We're animals. We're violent. ~ Maurice Sendak,
1008:We’re as old as we feel, Johnny. ~ James Joyce,
1009:We're fresh out of flying boys. ~ Rick Riordan,
1010:We're going to die, but I'm in. ~ Rick Riordan,
1011:We're living in hard times. ~ Antonio Banderas,
1012:We’re more than what we do. ~ Richard K Morgan,
1013:We're more valuable broken. ~ Stephanie Kallos,
1014:We're never too old for dreams. ~ Tobias Wolff,
1015:We're news junkies in my house. ~ Stephen King,
1016:we’re only as sick as our secrets ~ Bren Brown,
1017:We resemble ourselves. ~ Mustafa Kemal Atat rk,
1018:We're Sex Pistols, we ain't fake. ~ John Lydon,
1019:WE SHALL DEFEAT OUR DEMONS. ~ Brendon Burchard,
1020:WE SHALL INSPIRE GREATNESS. ~ Brendon Burchard,
1021:We shall not cease from exploring, ~ T S Eliot,
1022:We shouldn't have free speech. ~ Robin Quivers,
1023:We still seek no wider war. ~ Lyndon B Johnson,
1024:We swim in an ocean of feedback. ~ Sheila Heen,
1025:We teach people how to treat us. ~ Phil McGraw,
1026:We want a strong, growing economy ~ John Baird,
1027:We want flesh, flesh for fantasy. ~ Billy Idol,
1028:We were here. Our lives matter. ~ Ava Dellaira,
1029:We were just looking at maps... ~ Rick Riordan,
1030:we wish we had never known. ~ Richard Flanagan,
1031:What are we but our stories? ~ James Patterson,
1032:What do we want from each other ~ Audre Lorde,
1033:What we lack is intensity of life. ~ Carl Jung,
1034:What we think, we become.” —Buddha ~ Anonymous,
1035:When they go low, we go high. ~ Michelle Obama,
1036:When we seek God, we see God. ~ Lysa TerKeurst,
1037:While we breathe, we will hope. ~ Barack Obama,
1038:While we teach, we learn. ~ Seneca the Younger,
1039:Who we are right now is okay. ~ Melody Beattie,
1040:Why can't we all just get along? ~ Rodney King,
1041:Why don't we follow our yearning? ~ Max Frisch,
1042:Without pain we wouldn't know joy ~ John Green,
1043:All we have is the story we tell. ~ Jess Walter,
1044:Angels, we have grown apart. ~ Charles Bukowski,
1045:Are we all bubbles blown by a baby? ~ H G Wells,
1046:As if we were God's spies ~ William Shakespeare,
1047:At our best, we are all teachers ~ Maya Angelou,
1048:Can we all just stop being dicks?! ~ Adam Hills,
1049:Can we trust him, you think?” he ~ Diana Palmer,
1050:Content to follow when we lead the way. ~ Homer,
1051:Fair daffodils, we weep to see ~ Robert Herrick,
1052:Faith is what we do between miracles. ~ Unknown,
1053:For in our hope we are saved. ~ Saint Augustine,
1054:For when we quaff the gen'rous bowl, ~ Anacreon,
1055:God is the nest we build together. ~ Gene Wolfe,
1056:God may have mercy, but we won't. ~ John McCain,
1057:God sees when we do not see, ja? ~ Bodie Thoene,
1058:grinned. “If I’m driving, we can. ~ Jude Watson,
1059:Hollywood these days.” “We’ve ~ Janet Evanovich,
1060:Houston, we've had a problem here. ~ Jim Lovell,
1061:How can we help President Obama? ~ Fidel Castro,
1062:How Much Do We Owe People We Love? ~ Ann Packer,
1063:I am no I. I am now part of a we. ~ Jerry Pinto,
1064:If we burn, you burn with us. ~ Suzanne Collins,
1065:If we dont heal our own hood, who will? ~ Nelly,
1066:If we have to go to war, we will. ~ Andrew Card,
1067:If we lose love, all is lost. ~ Mark T Sullivan,
1068:I hope we’re never perfect,” I say. ~ Anonymous,
1069:In my culture we just say f**k off. ~ Ian Healy,
1070:In the end we all die anyway. ~ Haruki Murakami,
1071:In the forest, we boys were food. ~ Dave Eggers,
1072:Isn't death the boundary we need? ~ Don DeLillo,
1073:It ain't kin we? It's will we? ~ John Steinbeck,
1074:I think we’re gonna be friends. ~ Samuel Hawley,
1075:I told you. We were fated.” She ~ Elaine Levine,
1076:It's 2444. We're all someone. ~ M John Harrison,
1077:It’s today and we’re free! ~ Karen Marie Moning,
1078:Life is better when we imagine it ~ Marie Arana,
1079:Look what happens when we dream. ~ Alice Sebold,
1080:love is a dream we all wish to have ~ Anonymous,
1081:Men don't traipse. We... Swagger ~ Jodi Picoult,
1082:music as we danced our way in both ~ Pat Conroy,
1083:never regret what we’ve left behind. ~ Kim Th y,
1084:Now? Do we have to do it now? ~ Shoshanna Evers,
1085:Of two Evils we take the less. ~ Richard Hooker,
1086:Our choices make us who we are, ~ Dot Hutchison,
1087:Our lives teach us who we are. ~ Salman Rushdie,
1088:safe. We’ll do everything we can ~ T J Brearton,
1089:Scars are proof we can can survive ~ Megan Hart,
1090:Security, we have a jumper! Security? ~ CM Punk,
1091:So concisely, musically we are the herb ~ Q Tip,
1092:Soon we will all eat stones. ~ John D MacDonald,
1093:The choices we make, make us. ~ Cassandra Clare,
1094:The first one, we’ll name Blue. ~ Lauren Oliver,
1095:There are faults we would fain pardon. ~ Horace,
1096:This isnt life, we just exist. ~ Yasmina Khadra,
1097:Time is all we have and don’t. ~ Atticus Poetry,
1098:Time is the fire in which we burn. ~ David Mack,
1099:Tomorrow we begin a new tomorrow. ~ Mitt Romney,
1100:Trials teach us what we are. ~ Charles Spurgeon,
1101:WAKE UP! WE'RE LATE FOR DRINKING!! ~ Tucker Max,
1102:we ace boon coons forever. ~ Bernice L McFadden,
1103:we all gotta play to our strengths. ~ Ryk Brown,
1104:We all have our personal Andes. ~ Nando Parrado,
1105:We all have the duty to do good. ~ Pope Francis,
1106:We all know about Katie’s dead ~ Jessica Warman,
1107:We always did our own mixing. ~ Stephen Malkmus,
1108:We are a force to be reckoned with ~ Keri Smith,
1109:We are all alchemists with amnesia. ~ Iva Kenaz,
1110:We are all God's animated cartoons. ~ Tom Hanks,
1111:We are all naturally xenophobic. ~ Jim Harrison,
1112:We are all the same ... all the same... ~ Rumi,
1113:We are always - always- in choice. ~ Patti Digh,
1114:We are born of love. Love is our mother. ~ Rumi,
1115:We are born of love; Love is our mother. ~ Rumi,
1116:We are easily duped by those we love. ~ Moliere,
1117:We are fossils in the making. ~ Wallace Stegner,
1118:We are here to love each other. ~ Maya Angelou,
1119:We are human beings, not ants. ~ Jami Attenberg,
1120:We are made of awkward. ~ Maria Dahvana Headley,
1121:We are not at war against Islam. ~ Barack Obama,
1122:We are not just any nation. ~ Henry A Kissinger,
1123:We are one long frightening climax. ~ Anonymous,
1124:we are only what we always were ~ Arthur Miller,
1125:We are powerful magical beings. ~ Deepak Chopra,
1126:We are the change we're waiting for. ~ Ted Cruz,
1127:We are the measure of all things. ~ Jonas Mekas,
1128:We are the other of the other ~ Marcus Aurelius,
1129:We are the slaves of slaves ~ William Nicholson,
1130:We are what we remember. ~ Benjamin Alire S enz,
1131:We are who we are. Lottery is stupid. ~ Unknown,
1132:We become who we hang out with. ~ Napoleon Hill,
1133:We blame society, but we are society. ~ Unknown,
1134:We called it the black echo. ~ Michael Connelly,
1135:We can always take but never give. ~ Carl Sagan,
1136:We can be heroes just for one day ~ David Bowie,
1137:We can invent only with memory. ~ Alphonse Karr,
1138:We cannot all be masters. ~ William Shakespeare,
1139:We cannot learn without pain. ~ Ian C Esslemont,
1140:We cannot wish for that we know not. ~ Voltaire,
1141:We can't all, and some of us don't. ~ A A Milne,
1142:We can't always have our druthers. ~ Harper Lee,
1143:We can’t go on so. Not for long. ~ Stephen King,
1144:We carry our homes in our heads. ~ Ray Bradbury,
1145:We change ideas like neckties. ~ Emile M Cioran,
1146:We deserve elections we can trust. ~ Jill Stein,
1147:We do choose how we shall live ~ Joseph Epstein,
1148:We eat. We sleep. We keep going. ~ Jessica Park,
1149:We gaan zien. Wij gaan zien. Toch. ~ Hugo Claus,
1150:We have it in us to be splendid. ~ Maya Angelou,
1151:We have more than we use. ~ Ralph Waldo Emerson,
1152:We have not found any smoking guns. ~ Hans Blix,
1153:We have not yet begun to fight. ~ Patrick Henry,
1154:We have seen better days. ~ William Shakespeare,
1155:We have to be reasonable people. ~ Shimon Peres,
1156:We have to use our great people. ~ Donald Trump,
1157:We just say: the divorce didn't work out. ~ Joe,
1158:We learn from tragedy. Slowly. ~ Josephine Hart,
1159:We live ruins amid ruins. ~ Ralph Waldo Emerson,
1160:We live to long, so long I will, ~ Jack Kerouac,
1161:We look good taped back together. ~ Sarah Cross,
1162:We lost Klimmt, Schiele and Moll ~ George Pratt,
1163:We must be as pure as our music. ~ Albert Ayler,
1164:We must die to become true human beings. ~ Rumi,
1165:We must end war before war ends us. ~ H G Wells,
1166:We need great golden copulations ~ Jim Morrison,
1167:We need the work. We’ll do a ~ Adriana Trigiani,
1168:we need to pursue a new tact, ~ Lindsay Buroker,
1169:We're all alone in this world. ~ Gillian Jacobs,
1170:We're all idealistic when young. ~ Pat Oliphant,
1171:We're all waiting for something. ~ Frank Warren,
1172:We really do have dappled souls. ~ David Brooks,
1173:We’re Clan cats. It’s what we do. ~ Erin Hunter,
1174:We’re five minutes away.” He ~ Julianne MacLean,
1175:We’re going to enter the ether. ~ Taran Matharu,
1176:We're gonna rock around the clock. ~ Bill Haley,
1177:We regret mistakes were made. ~ Hillary Clinton,
1178:We're here and we prey on you ~ Lisa Scottoline,
1179:We remain where we are. ~ Maharishi Mahesh Yogi,
1180:We're Mexi-cans not Mexi-can'ts. ~ George Lopez,
1181:We're on a mission from Glod. ~ Terry Pratchett,
1182:We're suicidal, not innumerate. ~ Jasmine Warga,
1183:we’re-veterans-and-you’re-not ~ Barbara Longley,
1184:We rise by lifting others. ~ Robert G Ingersoll,
1185:We see the world as we are. ~ Swami Vivekananda,
1186:We shall not cease from exploration ~ T S Eliot,
1187:WE SHALL RECLAIM OUR AGENDA. ~ Brendon Burchard,
1188:we shall see what we shall see. ~ Kurt Vonnegut,
1189:We skip the moments like stones. ~ Markus Zusak,
1190:We still wading in the water... ~ Vince Staples,
1191:We survived, Ellie, we survived. ~ John Marsden,
1192:we teach people how to treat us. ~ Nesly Clerge,
1193:We tell our secrets to the dark. ~ Gayle Forman,
1194:We trust in plumed procession ~ Emily Dickinson,
1195:We've got to get in to get out. ~ Peter Gabriel,
1196:We've shared good (times) ~ John Walter Bratton,
1197:We wear our problems differently. ~ Ned Vizzini,
1198:We were all just children once. ~ Leigh Bardugo,
1199:We were late among the living. ~ William H Gass,
1200:We who are born, are born to die. ~ Mitch Albom,
1201:We will K‘Vruck the world. ~ Karen Marie Moning,
1202:We would have been safe. ~ Jonathan Safran Foer,
1203:What have we done to eachother? ~ Gillian Flynn,
1204:What we don't know can't hurt us. ~ John Scalzi,
1205:when we know better, we do better. ~ Bren Brown,
1206:When we pray we admit defeat. ~ Anthony Burgess,
1207:Who are we without our memories? ~ Marta Acosta,
1208:Who designed this world we live in? ~ Midge Ure,
1209:Whoever we understand, we love. ~ Deepak Chopra,
1210:Without pain, How can we know joy? ~ John Green,
1211:without pain, we couldn't know joy ~ John Green,
1212:All we ask is to be let alone. ~ Jefferson Davis,
1213:And thus we rust Life's iron chain ~ Oscar Wilde,
1214:And we’re off to fuck the wizard. ~ Kresley Cole,
1215:Animals, I think. We're animals. ~ Lauren Oliver,
1216:Are we not all creatures of chance? ~ Paul Scott,
1217:As humans we speak one language. ~ Avril Lavigne,
1218:But we can't be everything we read. ~ S E Hinton,
1219:Can we go look for beers? ~ Aurora Rose Reynolds,
1220:Can we outrun the heavens? ~ William Shakespeare,
1221:cats choose us; we don't own them ~ Kristin Cast,
1222:Come on, fellow breastkateers—we ~ Caitlin Moran,
1223:doubtful, we shall know where the ~ John le Carr,
1224:Do we have time for a quickie? ~ Kirkus MacGowan,
1225:Do you know we are ruled by T.V.? ~ Jim Morrison,
1226:Either war is finished, or we are. ~ Herman Wouk,
1227:Finally, we pulled into a parking ~ Barbara Park,
1228:For in our hope we are saved. ~ Saint Augustine,
1229:From birth to death we are alone. ~ Enid Bagnold,
1230:Get off the cross, we need the wood. ~ Tori Amos,
1231:Here, or nowhere, is the thing we seek. ~ Horace,
1232:Here, we turn everything into art. ~ Carole Maso,
1233:He thinks we're made of money. ~ Kristin Cashore,
1234:Hey, we missed the whole thing. ~ Neil Armstrong,
1235:How about we cut the shit, Vivian? ~ Jenika Snow,
1236:How unlikely! Yet here we are. ~ Jaroslav Kalfar,
1237:how well do we ever know anyone? ~ Kathryn Croft,
1238:I don’t his name or we he lived. ~ Susan Gillard,
1239:If the subject's easy we may all be wise; ~ Ovid,
1240:IF WE BURN
YOU BURN WITH US ~ Suzanne Collins,
1241:If we do not try, we will not know. ~ Ayya Khema,
1242:If we don't play God, who will? ~ James D Watson,
1243:I'm beating down the Internet as we speak. ~ T I,
1244:In living we die, in dying we live. ~ Ted Dekker,
1245:I seek the truth we've never been told ~ R H Sin,
1246:Isn't it strange how much we know ~ Richard Bach,
1247:is the only escape plan we need. ~ Richelle Mead,
1248:I think she thinks we’re doing it. ~ Layla Frost,
1249:I think we can all agree. SHINEY. ~ Rachel Caine,
1250:Justice. If only we knew what it was. ~ Socrates,
1251:Life calls the tune, we dance. ~ John Galsworthy,
1252:Life is death we're lengthy at ~ Emily Dickinson,
1253:Life isn't ever what we deserve. ~ Leigh Bardugo,
1254:Life is what we are alive to. ~ Warren W Wiersbe,
1255:Life moves on and so should we ~ Spencer Johnson,
1256:Lose this battle so we can win the war. ~ Olivia,
1257:My family, we're all WASPs. ~ R James Woolsey Jr,
1258:Nobody wins until we all do. ~ Laurie Beth Jones,
1259:Nothing matters if we aren't safe. ~ Marco Rubio,
1260:Now those dogs know where we live. ~ Erin Hunter,
1261:Now... We are going in a loop. ~ Sri Ramakrishna,
1262:Of course we did,” said the Count. ~ Amor Towles,
1263:Oh Constance, we are so happy. ~ Shirley Jackson,
1264:Once upon a time we were all born, ~ Anne Sexton,
1265:Once we are, we will always be. ~ Kao Kalia Yang,
1266:Philosophie du progrès, “We are ~ Mark Kurlansky,
1267:Properly, we should read for power. ~ Ezra Pound,
1268:Slipping? We're bigger than Jesus. ~ John Lennon,
1269:Sometimes an ember is all we need. ~ Bear Grylls,
1270:The French cook; we open tins. ~ John Galsworthy,
1271:there. I had thought we would have ~ Bill Bryson,
1272:There’s no way we’re slipping! ~ Walter Isaacson,
1273:The very life which we enjoy is short. ~ Sallust,
1274:Thinking is the hardest work we do. ~ Henry Ford,
1275:those we love are never really gone. ~ J S Scott,
1276:Thou, sun, art half as happy as we. ~ John Donne,
1277:Time goes on even when we do not. ~ Tahereh Mafi,
1278:Time is all we have and don’t.  ~ Atticus Poetry,
1279:Together we can do great things. ~ Mother Teresa,
1280:To hell with facts! We need stories! ~ Ken Kesey,
1281:To hell with facts! We need stories. ~ Ken Kesey,
1282:Truth is a fact we fall in love with ~ Anonymous,
1283:We act in the interest of peace. ~ Anthony Doerr,
1284:We all go a little mad sometimes. ~ Robert Bloch,
1285:We all have our crosses to bear. ~ Dennis Lehane,
1286:We all must sacrifice for love ~ Cassandra Clare,
1287:We all must try to be good. ~ F Scott Fitzgerald,
1288:we all need tragedy in our lives. ~ M K Schiller,
1289:We are all cabinets of wonders. ~ Brian Selznick,
1290:We are all migrants through time. ~ Mohsin Hamid,
1291:We are all part of one another. ~ Yuri Kochiyama,
1292:We are all part of the ecosystem. ~ Bette Midler,
1293:We are a lot bigger on the inside. ~ Hannah Hart,
1294:We are blind to our blindness. ~ Steven D Levitt,
1295:We are borrowing $40,000 per second. ~ Rand Paul,
1296:We are citizens of eternity. ~ Fyodor Dostoevsky,
1297:We are facing extreme volatility. ~ Carlos Ghosn,
1298:We are here for an education. ~ W Edwards Deming,
1299:We are here for our amusement. ~ Joe Abercrombie,
1300:We are here to build the house. ~ Cheryl Strayed,
1301:"We are not beings, but becomings." ~ Alan Watts,
1302:We are not completely autonomous. ~ Jerry Garcia,
1303:We are not self-caused little gods. ~ Sam Harris,
1304:We are not the same, I am a martian. ~ Lil Wayne,
1305:We are nowhere forbidden to laugh. ~ John Calvin,
1306:We are our own greatest surprise. ~ Paulo Coelho,
1307:We are synonyms but not the same. ~ Tahereh Mafi,
1308:We are the fingertips of blind illusion, ~ Rumi,
1309:We are the playthings of the gods. ~ Roger Ebert,
1310:We are the storytelling animal. ~ Salman Rushdie,
1311:We are tyrannized by our options. ~ Dani Shapiro,
1312:We are what we make ourselves ~ Genevieve Cogman,
1313:We are what we repeatedly do. ~ Brendon Burchard,
1314:We are wiser than we know. ~ Ralph Waldo Emerson,
1315:We become brave by doing brave acts. ~ Aristotle,
1316:WE BECOME WHAT WE THINK ABOUT ~ Earl Nightingale,
1317:we can become not just old but wise. ~ Anonymous,
1318:We cannot reform our forefathers. ~ George Eliot,
1319:we can’t help but thank God for you, ~ Anonymous,
1320:We carry our childhood with us. ~ Gary D Schmidt,
1321:We create revolution by living it. ~ Jerry Rubin,
1322:We do not know. We can only guess. ~ Karl Popper,
1323:We do not need ACTS but Action. ~ Narendra Modi,
1324:We don't have time to be sad ~ Maggie Stiefvater,
1325:We drink the can, not the beverage. ~ Seth Godin,
1326:We fight hard, but we love harder. ~ Alexa Riley,
1327:we find only the world we look for. ~ Kevin Dann,
1328:We have become a force of nature. ~ David Suzuki,
1329:We have been friends together ~ Caroline Norton,
1330:We have met the enemy and he is us. ~ Walt Kelly,
1331:We have nothing against Communism. ~ Jodie Evans,
1332:we have only done what was our duty. ~ Anonymous,
1333:We have only today. Let us begin ~ Mother Teresa,
1334:We have to try to beat Everyone. ~ Alex Ferguson,
1335:We insist, it seems, on living. ~ Virginia Woolf,
1336:We kill time; time buries us. ~ Machado de Assis,
1337:We know more than we can tell. ~ Michael Polanyi,
1338:We live, as we dream -- alone... ~ Joseph Conrad,
1339:We live by faith. We love by faith. ~ Beth Moore,
1340:We'll be back. I promise you that. ~ Samuel West,
1341:We'll bring out the Elvis TV trays. ~ Tracy Byrd,
1342:We'll grow old waiting. ~ Gabriel Garc a M rquez,
1343:We'll grow old waiting. ~ Gabriel Garcia Marquez,
1344:We'll make a bunker hill of it. ~ George Pickett,
1345:Well, we see what we want to see. ~ Katie Crouch,
1346:Well, we were born to die. ~ William Shakespeare,
1347:We love but while we may; ~ Alfred Lord Tennyson,
1348:We love that which we corrupt. ~ Kiana Davenport,
1349:We may kill each other someday. ~ Santosh Kalwar,
1350:We must allow difference of taste. ~ Jane Austen,
1351:We must be open to God's miracles. ~ Mitch Albom,
1352:We must make a decision of values. ~ Erich Fromm,
1353:We must understand variation. ~ W Edwards Deming,
1354:We need a break from Capitalism. ~ Kshama Sawant,
1355:We need a Drop the Ball movement— ~ Tiffany Dufu,
1356:We need law and order in America. ~ Donald Trump,
1357:We need to make science cool again. ~ Sally Ride,
1358:We never become what we aren’t already ~ Jo Nesb,
1359:We never make a decision. When the ~ Byron Katie,
1360:We never pay anyone Dane-geld, ~ Rudyard Kipling,
1361:We notice what we choose to notice. ~ Seth Godin,
1362:We only fail when we stop trying. ~ Rick Riordan,
1363:We ought to make the pie higher. ~ George W Bush,
1364:We Pisces, we're a special breed. ~ Jodi Picoult,
1365:We put the fun in dysfunction. ~ William Lashner,
1366:We put you to the test; we failed. ~ Chris Kraus,
1367:We're all controlled neurotics. ~ Harry Reasoner,
1368:We're all dancing in the darkness. ~ Traci Lords,
1369:We really did. We got married. ~ Rosie O Donnell,
1370:We're born naked, and the rest is drag. ~ RuPaul,
1371:We're gonna have fun, god***it! ~ Chris Hardwick,
1372:We're taking back the night ~ Karen Marie Moning,
1373:We’re the noblest savages of all. ~ Tom McCarthy,
1374:We're too busy being special. ~ Scott Westerfeld,
1375:We salute the rank not the man ~ Richard Winters,
1376:We see as we are,” said the Buddha, ~ Rolf Potts,
1377:We see death constantly on film. ~ Michael Sheen,
1378:We should have met in Finavir. ~ Guy Gavriel Kay,
1379:We still and always want waking. ~ Annie Dillard,
1380:We sweat for our pretensions. It ~ David Sedaris,
1381:We take death to reach a star ~ Vincent Van Gogh,
1382:We teach what we need to learn. ~ Gloria Steinem,
1383:We think only in signs. ~ Charles Sanders Peirce,
1384:We usually don't look. We overlook. ~ Alan Watts,
1385:We walk by faith and not by sight. ~ Joel Osteen,
1386:we walk the plank with strangers. ~ Sylvia Plath,
1387:We waltzed Lisztlessly. ~ Karen Elizabeth Gordon,
1388:We want more than there is. ~ Jonathan Goldstein,
1389:we went to the newspapers, in the ~ Samuel Bj rk,
1390:We were all supposed to make it. ~ Leigh Bardugo,
1391:We were made for each other. ~ Alexandra Bracken,
1392:WE WERE SCOOTING THROUGH the library ~ Anonymous,
1393:We won't know for a few years. ~ Stephen Hawking,
1394:We Woosters can bite the bullet. ~ P G Wodehouse,
1395:We work it out, or live it out. ~ Melody Beattie,
1396:What have we here—jinn or human? ~ Frank Herbert,
1397:What matters is that we survive. ~ Reki Kawahara,
1398:What should we have for dinner? ~ Michael Pollan,
1399:what we have done is unacceptable. ~ Nevada Barr,
1400:...what we need is action - action! ~ John Brown,
1401:What we pay attention to defines us, ~ Anonymous,
1402:When nature fails, we turn to art. ~ Umberto Eco,
1403:When our feet hurt, we hurt all over. ~ Socrates,
1404:When shall we live if not now? ~ Shirley Jackson,
1405:When we are honest, people know it. ~ Ed Catmull,
1406:When we exhale, a tree breathes in. ~ Les Stroud,
1407:Where do we get our values from? ~ George Carlin,
1408:Where is the Life we lost in living? ~ T S Eliot,
1409:Wherever we are, we are as one ~ Cassandra Clare,
1410:While we are postponing, life speeds by ~ Seneca,
1411:Wisdom is knowing how little we know. ~ Socrates,
1412:Without our dreams, we are nothing ~ Mira Bartok,
1413:Without Pain How Could We Know Joy? ~ John Green,
1414:Without pain, we couldn't know joy. ~ John Green,
1415:Without pain, we couldn’t know joy. ~ John Green,
1416:With what we give, we make a life. ~ Arthur Ashe,
1417:you see, we live in a cold climate ~ Anne Sexton,
1418:All of us. All of us. We're doomed. ~ David Mamet,
1419:All we know is what we're told. ~ Ashly Lorenzana,
1420:Always without desire we must be found, ~ Lao Tzu,
1421:and on forever's very now we stand ~ E E Cummings,
1422:And we forget because we must. ~ Maggie O Farrell,
1423:Arrogance is a blindness we choose. ~ Brent Weeks,
1424:Ask me again, once we defeat Gaea. ~ Rick Riordan,
1425:But hopeful dear us, we forget. ~ George Saunders,
1426:Can you remember? when we thought ~ Adrienne Rich,
1427:Come, we burn daylight, ho! ~ William Shakespeare,
1428:concerned because here we ~ Uell Stanley Andersen,
1429:Day in and day out we do the same thing, ~ Phonte,
1430:day when we were young and lovely. ~ Jill Mansell,
1431:Do we not have moments of grace? ~ Rebecca Maizel,
1432:Dreams are sometimes all we have. ~ Tessa Gratton,
1433:Excuse the mess but we live here. ~ Roseanne Barr,
1434:Father, O father! what do we here ~ William Blake,
1435:For we walk by faith, not by sight. ~ S Jae Jones,
1436:God is never late, we're just impatient. ~ LeCrae,
1437:God sees hearts as we see faces. ~ George Herbert,
1438:Happiness is wanting what we have. ~ Francine Jay,
1439:Here, for a moment, we are joined. ~ Ron Silliman,
1440:How big can we get before we get bad? ~ Jay Chiat,
1441:I and this mystery, here we stand. ~ Walt Whitman,
1442:If we burn... You burn with us! ~ Suzanne Collins,
1443:If we don't end war, war will end us. ~ H G Wells,
1444:If you aren’t you, we don’t get you. ~ Max Lucado,
1445:I'm a performer. We don't retire. ~ Robert Goulet,
1446:I’m sorry, son. We lost the baby. ~ Callie Hutton,
1447:In moments of pain, we seek revenge. ~ Ami Ayalon,
1448:In violence we forget who we are. ~ Mary McCarthy,
1449:In violence, we forget who we are ~ Mary McCarthy,
1450:I think we need a huge dose of love. ~ Ala Bashir,
1451:I think we should go.”
"Not yet. ~ Andr Aciman,
1452:It's like we're standing hand in hand ~ Anonymous,
1453:let not God speak to us, lest we die. ~ Anonymous,
1454:Life is the risk we cannot refuse. ~ Mason Cooley,
1455:Love why do we one passion call, ~ Jonathan Swift,
1456:Marry him. We need college money. ~ Ilona Andrews,
1457:Maybe we see what we want to see? I ~ Ethan Cross,
1458:me. We stare at each other for ~ Samantha Christy,
1459:must say that I think we can accept ~ Ian Fleming,
1460:Of course we´ll get caught. So what? ~ John Green,
1461:Okay, we gotta find seeds, then. ~ Andrea Pearson,
1462:...on forever's very now we stand. ~ e e cummings,
1463:Or are we just winging it now? ~ Victoria Aveyard,
1464:Our thoughts make us what we are. ~ Dale Carnegie,
1465:Over and over, we begin again. ~ Banana Yoshimoto,
1466:Reform, that we may preserve. ~ Thomas B Macaulay,
1467:Remember, we all have our place ~ Rachelle Dekker,
1468:Sometimes I trip on how happy we could be ~ Jay Z,
1469:sometimes we rise above ourselves. ~ Stephen King,
1470:Swiss textile mill Röhner. We ~ William McDonough,
1471:That which we are, we are. ~ Alfred Lord Tennyson,
1472:The Life we have is very great. ~ Emily Dickinson,
1473:Then we die, Elfeya, If we're lucky. ~ C L Wilson,
1474:Then: “Yup. We’re definitely lost. ~ Lisa Plumley,
1475:The plan had faults, but we did not. ~ John Green,
1476:They are who we thought they were! ~ Dennis Green,
1477:They be crazier than we are. ~ Laurell K Hamilton,
1478:Through endurance we conquer. ~ Ernest Shackleton,
1479:TWELVE WE GET ADVICE FROM A POODLE ~ Rick Riordan,
1480:United we stand, divided we fall ~ Matthew Walker,
1481:We all find means of anesthesia. ~ Brunonia Barry,
1482:We all have a weakness for beauty. ~ Albert Camus,
1483:We all have our midnight madnesses. ~ Judith Tarr,
1484:We all have our skill sets, right? ~ Lydia Millet,
1485:We all live in a world of mistaken ego. ~ Praveer,
1486:We all want to be the sexy girl. ~ Karen McDougal,
1487:We always have a choice. All of us. ~ M L Stedman,
1488:We are a complex species to observe ~ Jasmine Guy,
1489:We are a harvest of survivors. ~ Octavia E Butler,
1490:We are alive and in the same world ~ Laini Taylor,
1491:We are all born; some remain so. ~ Samuel Beckett,
1492:We are all citizens of history. ~ Clifton Fadiman,
1493:We are all just future corpses. ~ Caitlin Doughty,
1494:We are all kitsch on our deathbeds. ~ Odd Nerdrum,
1495:We are all national socialists now. ~ John Lukacs,
1496:We are all somewhere else, during. ~ Katie Crouch,
1497:We are a race of tit-men... ~ Henry David Thoreau,
1498:We are born naked, wet and hungry. Then ~ Various,
1499:We are bound by the secrets we share. ~ Zo Heller,
1500:We are citizens of eternity. ~ Fyodor Dostoyevsky,

IN CHAPTERS [150/7359]



3319 Integral Yoga
2266 Poetry
  368 Philosophy
  322 Mysticism
  316 Occultism
  314 Fiction
  190 Christianity
  134 Yoga
   91 Psychology
   75 Philsophy
   40 Science
   34 Hinduism
   33 Sufism
   25 Education
   22 Mythology
   21 Kabbalah
   19 Theosophy
   16 Integral Theory
   13 Zen
   12 Buddhism
   8 Cybernetics
   6 Baha i Faith
   3 Taoism
   1 Thelema
   1 Alchemy


2003 The Mother
1280 Sri Aurobindo
1278 Satprem
  554 Nolini Kanta Gupta
  285 William Wordsworth
  211 Percy Bysshe Shelley
  206 Walt Whitman
  205 William Butler Yeats
  151 Aleister Crowley
  133 H P Lovecraft
  120 John Keats
  102 Rabindranath Tagore
   91 Carl Jung
   90 Friedrich Nietzsche
   86 Friedrich Schiller
   80 Robert Browning
   79 Johann Wolfgang von Goethe
   75 Ralph Waldo Emerson
   69 James George Frazer
   66 Pierre Teilhard de Chardin
   61 Rainer Maria Rilke
   61 Plotinus
   61 Li Bai
   57 Sri Ramakrishna
   56 Jalaluddin Rumi
   46 Jorge Luis Borges
   44 Edgar Allan Poe
   38 Swami Vivekananda
   38 Anonymous
   37 Swami Krishnananda
   34 Saint Augustine of Hippo
   32 Lucretius
   31 Saint Teresa of Avila
   30 Saint John of Climacus
   30 Hafiz
   30 A B Purani
   29 Franz Bardon
   29 Aldous Huxley
   24 Rudolf Steiner
   24 Kabir
   24 Aristotle
   22 Vyasa
   21 Rabbi Moses Luzzatto
   18 Omar Khayyam
   15 Nirodbaran
   14 Ovid
   14 Kobayashi Issa
   14 Hsuan Chueh of Yung Chia
   12 Plato
   12 Paul Richard
   12 Ibn Arabi
   11 Lewis Carroll
   11 George Van Vrekhem
   10 Sri Ramana Maharshi
   9 Wang Wei
   9 Saint Francis of Assisi
   9 Peter J Carroll
   8 Taigu Ryokan
   8 Norbert Wiener
   8 Mirabai
   8 Lalla
   8 Joseph Campbell
   8 Jacopone da Todi
   7 Saint Clare of Assisi
   7 Ramprasad
   7 Henry David Thoreau
   7 Hakim Sanai
   7 Farid ud-Din Attar
   7 Baha u llah
   7 Alice Bailey
   6 Thubten Chodron
   6 Thomas Merton
   6 Swami Sivananda Saraswati
   6 Jordan Peterson
   6 Bokar Rinpoche
   6 Baba Sheikh Farid
   6 Al-Ghazali
   5 Solomon ibn Gabirol
   5 Saint John of the Cross
   5 Patanjali
   4 Saint Hildegard von Bingen
   4 Mechthild of Magdeburg
   4 Mansur al-Hallaj
   4 Bulleh Shah
   3 Yuan Mei
   3 William Blake
   3 Shankara
   3 R Buckminster Fuller
   3 Muso Soseki
   3 Moses de Leon
   3 Matsuo Basho
   3 Ken Wilber
   3 Jayadeva
   3 Ikkyu
   3 Chuang Tzu
   3 Boethius
   3 Allama Muhammad Iqbal
   3 Alfred Tennyson
   3 Abu-Said Abil-Kheir
   2 Yeshe Tsogyal
   2 Tao Chien
   2 Symeon the New Theologian
   2 Sun Buer
   2 Saint Therese of Lisieux
   2 Saadi
   2 Ravidas
   2 Rabbi Abraham Joshua Heschel
   2 Naropa
   2 Namdev
   2 Nachmanides
   2 Mahendranath Gupta
   2 Kahlil Gibran
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 H. P. Lovecraft
   2 Genpo Roshi
   2 Dogen
   2 Dante Alighieri
   2 Catherine of Siena
   2 Alexander Pope


  501 Record of Yoga
  285 Wordsworth - Poems
  211 Shelley - Poems
  205 Yeats - Poems
  197 Whitman - Poems
  187 On Thoughts And Aphorisms
  162 Prayers And Meditations
  147 Agenda Vol 01
  144 The Synthesis Of Yoga
  136 Agenda Vol 13
  133 Lovecraft - Poems
  120 Keats - Poems
  113 Collected Works of Nolini Kanta Gupta - Vol 03
  108 Collected Works of Nolini Kanta Gupta - Vol 04
  101 Agenda Vol 12
   99 Tagore - Poems
   96 Questions And Answers 1957-1958
   95 Agenda Vol 10
   95 Agenda Vol 08
   93 Agenda Vol 09
   87 Agenda Vol 11
   86 Schiller - Poems
   86 Agenda Vol 03
   85 Magick Without Tears
   85 Agenda Vol 06
   84 Agenda Vol 04
   83 Agenda Vol 07
   80 Browning - Poems
   79 Collected Works of Nolini Kanta Gupta - Vol 01
   78 Thus Spoke Zarathustra
   76 Agenda Vol 02
   75 Emerson - Poems
   74 Agenda Vol 05
   73 Collected Works of Nolini Kanta Gupta - Vol 02
   69 The Golden Bough
   64 Collected Works of Nolini Kanta Gupta - Vol 07
   61 Rilke - Poems
   61 Li Bai - Poems
   60 Essays In Philosophy And Yoga
   60 Collected Works of Nolini Kanta Gupta - Vol 05
   56 The Life Divine
   56 Questions And Answers 1950-1951
   55 The Gospel of Sri Ramakrishna
   53 Goethe - Poems
   52 Questions And Answers 1956
   50 Liber ABA
   50 Letters On Yoga III
   49 Savitri
   49 Letters On Yoga IV
   46 Letters On Yoga II
   44 Collected Poems
   43 Poe - Poems
   41 Questions And Answers 1953
   38 Mysterium Coniunctionis
   37 The Study and Practice of Yoga
   37 Questions And Answers 1955
   36 Words Of Long Ago
   35 Questions And Answers 1954
   35 Questions And Answers 1929-1931
   34 The Divine Comedy
   32 Of The Nature Of Things
   30 The Ladder of Divine Ascent
   30 Rumi - Poems
   30 Evening Talks With Sri Aurobindo
   30 Essays On The Gita
   30 Collected Works of Nolini Kanta Gupta - Vol 08
   29 The Perennial Philosophy
   28 The Bible
   27 Essays Divine And Human
   26 Letters On Yoga I
   26 Faust
   25 Words Of The Mother II
   25 On Education
   25 Labyrinths
   25 Collected Works of Nolini Kanta Gupta - Vol 06
   24 The Practice of Psycho therapy
   24 The Human Cycle
   24 Poetics
   22 Vishnu Purana
   22 The Future of Man
   22 City of God
   21 General Principles of Kabbalah
   21 Borges - Poems
   20 Plotinus - Complete Works Vol 01
   20 Hafiz - Poems
   20 Crowley - Poems
   20 Bhakti-Yoga
   19 The Way of Perfection
   19 Sri Aurobindo or the Adventure of Consciousness
   19 Letters On Poetry And Art
   18 Songs of Kabir
   18 Let Me Explain
   18 Anonymous - Poems
   17 Plotinus - Complete Works Vol 04
   17 On the Way to Supermanhood
   17 Initiation Into Hermetics
   15 Twelve Years With Sri Aurobindo
   15 The Archetypes and the Collective Unconscious
   15 Isha Upanishad
   14 The Secret Of The Veda
   14 The Phenomenon of Man
   14 Some Answers From The Mother
   14 Metamorphoses
   14 Aion
   13 Vedic and Philological Studies
   13 Twilight of the Idols
   13 The Confessions of Saint Augustine
   12 The Practice of Magical Evocation
   12 Theosophy
   12 The Mother With Letters On The Mother
   12 Talks
   12 Raja-Yoga
   12 Plotinus - Complete Works Vol 03
   12 Plotinus - Complete Works Vol 02
   12 Hymn of the Universe
   11 Preparing for the Miraculous
   11 Kena and Other Upanishads
   10 The Problems of Philosophy
   10 The Interior Castle or The Mansions
   10 The Integral Yoga
   10 Knowledge of the Higher Worlds
   10 Dark Night of the Soul
   10 Alice in Wonderland
   10 A Garden of Pomegranates - An Outline of the Qabalah
   9 Liber Null
   9 Hymns to the Mystic Fire
   9 Arabi - Poems
   9 5.1.01 - Ilion
   8 Words Of The Mother III
   8 The Hero with a Thousand Faces
   8 The Blue Cliff Records
   8 Ryokan - Poems
   8 Cybernetics
   7 Walden
   7 A Treatise on Cosmic Fire
   6 Words Of The Mother I
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 The Alchemy of Happiness
   6 Tara - The Feminine Divine
   6 Song of Myself
   6 Maps of Meaning
   6 How to Free Your Mind - Tara the Liberator
   5 Writings In Bengali and Sanskrit
   5 Sefer Yetzirah The Book of Creation In Theory and Practice
   5 Patanjali Yoga Sutras
   4 The 7 Habits of Highly Effective People
   4 Beating the Cloth Drum Letters of Zen Master Hakuin
   4 Amrita Gita
   3 The Zen Teaching of Bodhidharma
   3 The Tibetan Yogas of Dream and Sleep
   3 The Lotus Sutra
   3 The Gateless Gate
   3 The Book of Certitude
   3 Synergetics - Explorations in the Geometry of Thinking
   3 Sex Ecology Spirituality
   3 Chuang Tzu - Poems
   3 Basho - Poems
   2 The Prophet
   2 The Ever-Present Origin
   2 The Essentials of Education
   2 The Castle of Crossed Destinies
   2 Symposium
   2 Selected Fictions
   2 Notes On The Way
   2 Naropa - Poems
   2 God Exists
   2 Dogen - Poems
   2 Agenda Vol 1
   2 Advanced Dungeons and Dragons 2E


00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The present volume consists of the first seven parts of the book The Yoga of Sri Aurobindo which has run into t Welve parts, as it stands now; of these t Welve, parts five to nine are based upon talks of the Mother (given by Her to the children of the Ashram). In this volume the later parts of the Talks (8 and 9) could not be included: they are to wait for a subsequent volume. The talks, originally in French, Were spread over a number of years, ending in about 1960. We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
   13 January 1972

00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
   13 January 1973

00.00 - Publishers Note, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We have pleasure in presenting the Second Volume of the Collected Works of Sri Nolini Kanta Gupta. The six books in this volume Were originally published separately. The Essays are mainly concerned with Mysticism and Poetry.
   We are happy to note that the Government of India have given to our Centre of Education a grant to meet the cost of publication of this volume.
   The Mother has graciously permitted the use of her sketch of the author as a frontispiece to the book.
  --
   and We sing the song of ascension.]
   ***

0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  When We have passed beyond humanity, then We shall be the Man.
  Sri Aurobindo
  --
  - and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there Were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I Were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
  One day, We Were like this first man in the great, stridulant night of the Oyapock. Our heart was beating with the rediscovery of a very ancient mystery - suddenly, it was absolutely new to be a man amidst the diorite cascades and the pretty red and black coral snakes slithering beneath the leaves. It was even more extraordinary to be a man than our old confirmed tribes, with their infallible equations and imprescriptible biologies, could ever have dreamed. It was an absolutely uncertain 'quantum' that delightfully eluded whatever one thought of it, including perhaps what even the scholars thought of it. It flo Wed otherwise, it felt otherwise. It lived in a kind of flawless continuity with the sap of the giant balata trees, the cry of the macaws and the scintillating water of a little fountain. It 'understood' in a very different way. To understand was to be in everything. Just a quiver, and one was in the skin of a little iguana in distress. The skin of the world was very vast.
  To be a man after rediscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and there We Went, lightly, as if the body had never had any Weight other than that of our human thought; and the stars Were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the great discoverer of the Possible.
  Never had this precarious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and lawless species. After rediscovering a million years in the great, rhythmic night, a man was still something to be invented. It was the invention of himself, where all was not yet said and done.
  And then, and then ... a singular air, an incurable lightness, was beginning to fill his lungs. And what if We Were a fable? And what are the means?
  And what if this lightness itself Were the means?
  A great and solemn good riddance to all our barbarous solemnities.
  Thus had We mused in the heart of our ancient forest while We Were still hesitating bet Ween unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, ho Wever mathematical. But other mathematics Were flowing through our veins, an equation as yet unformed bet Ween this mammoth world and a little point replete with a light air and immense forebodings.
  It was at this point that We met Mother, at this intersection of the anthropoid rediscovered and the 'something' that had set in motion this unfinished invention momentarily ensnared in a gilded machine. For nothing was finished, and nothing had been invented, really, that would instill peace and wideness in this heart of no species at all.
  And what if man Were not yet invented? What if he Were not yet his own species?
  A little white silhouette, t Welve thousand miles away, solitary and frail amidst a spiritual horde which had once and for all decided that the meditating and miraculous yogi was the apogee of the species, was searching for the means, for the reality of this man who for a moment believes himself sovereign of the heavens or sovereign of a machine, but who is quite probably something completely different than his spiritual or material glories. Another, a lighter air was throbbing in that breast, unburdened of its heavens and of its prehistoric machines. Another Epic was beginning.
  --
  As for the worst, We know that it is the worst. But then We come to realize that the best is only the pretty muzzle of our worst, the same old beast defending itself, with all its claws out, with its sanctity or its electronic gadgets. Mother was there for something else.
  'Something else' is ominous, perilous, disrupting - it is quite unbearable for all those who resemble the old beast. The story of the Pondicherry 'Ashram' is the story of an old clan ferociously clinging to its 'spiritual' privileges, as others clung to the muscles that had made them kings among the great apes. It is armed with all the piousness and all the reasonableness that had made logical man so 'infallible' among his less cerebral brothers. The spiritual brain is probably the worst obstacle to the new species, as Were the muscles of the old orangutan for this fragile stranger who no longer climbed so Well in the trees and sat, pensive, at the center of a little, uncertain clearing.
  There is nothing more pious than the old species. There is nothing more legal. Mother was searching for the path of the new species as much against all the virtues of the old as against all its vices or laws. For, in truth, 'Something Else' ... is something else.
   We landed there, one day in February 1954, having emerged from our Guianese forest and a certain number of dead-end peripluses; We had knocked upon all the doors of the old world before reaching that point of absolute impossibility where it was truly necessary to embark into something else or once and for all put a bullet through the brain of this slightly superior ape. The first thing that struck us was this exotic Notre Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But We remained near Mother for nineteen years. What was it, then, that could have held us there? We had not left Guiana to become a little saint in white or to enter some new religion. 'I did not come upon earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was already registered as the owner of a great spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, there is no better way to smother someone than to worship him: he chokes beneath the Weight of worship, which moreover gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
   become this 'something else,' but it was far easier to worship and quiescently remain what one was.
  She spoke to deaf ears. She was very alone in this 'ashram.' Little by little, the disciples fill up the place, then they say: it is ours. It is 'the Ashram.' We are 'the disciples.' In Pondicherry as in Rome as in Mecca. 'I do not want a religion! An end to religions!' She exclaimed. She struggled and fought in their midst - was She therefore to leave this Earth like one more saint or yogi, buried beneath haloes, the 'continuatrice' of a great spiritual lineage? She was seventy-six years old when We landed there, a knife in our belt and a ready curse on our lips.
  She adored defiance and did not detest irreverence.
  No, She was not the 'Mother of the Pondicherry Ashram.' Then who was She? ... We discovered
  Her step by step, as one discovers a forest, or rather as one fights with it, machete in hand - and then it melts, one loves, so sublime does it become. Mother grew beneath our skin like an adventure of life and death. For seven years We fought with Her. It was fascinating, detestable, po Werful and s Weet; We felt like screaming and biting, fleeing and always coming back: 'Ah! You won't catch me! If you think I came here to worship you, you're wrong!' And She laughed. She always laughed.
   We had our bellyful of adventure at last: if you go astray in the forest, you get delightfully lost yet still with the same old skin on your back, whereas here, there is nothing left to get lost in! It is no longer just a matter of getting lost - you have to CHANGE your skin. Or die. Yes, change species.
  --
  The whole time - or for seven years, in any event - We fought with our conception of God and the
  'spiritual life': it was all so comfortable, for We had a supreme 'symbol' of it right there. She let us do as We pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We Were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which We wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said t Wenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all We know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there We Were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while We still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while We Were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endo Wed, albeit, with a disarming yet ever so provocative smile, as though
  She Were making fun of us, then loving us in secret), She told us, 'I have the feeling that ALL We have lived, ALL We have known, ALL We have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as We have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, We ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and We met Mother, at last. This mystery We call
  Mother, for She never ceased being a mystery right to her ninety-fifth year, and to this day still, challenges us from the other side of a wall of invisibility and keeps us floundering fully in the mystery - with a smile. She always smiles. But the mystery is not solved.
  --
  Where, then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the resistances to Something Else. They Were always - and still today - reciting their catechism beneath a little flag: they are the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They are under the illusion that Mother and Sri Aurobindo, t Wenty-seven or four years after their respective departures, could keep on repeating themselves - but then they would not be Mother and
  Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles nothing We know! We cannot hoist the flag of an unconquered country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventure has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discovered. We are in a nothing that We must force to become a something. We are in the adventure of the new species. A new species is obviously contradictory to the old species and to the little flags of the alreadyknown. It has nothing in common with the spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
  'Are you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TERRESTRIAL results.' To become conscious of one's cells? ... It was a far more radical operation than crossing the Maroni with a machete in hand, for after all, trees and lianas can be cut, but what cannot be so easily uncovered are the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pure little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, falling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. All this is not uprooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decomposition. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious repetitions, She was the adventuress par excellence - the adventuress of the earth. She was wrenching out for man the great Possible that was already beating there, in his primeval clearing, which he believed he had momentarily trapped with a few machines.
  She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because We still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
  Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pure little cell THAT WILL HAVE TERRESTRIAL REPERCUSSIONS, infinitely more radical than all our political and scientific or spiritualistic panaceas.
  --
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years We have lived in a habit and put our own thoughts of the world and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING
  ELSE ... if We want it.
  Mother is the story of the free Earth. Free from its spiritual and scientific parrots. Free from its little ashrams as Well - for there is nothing more persistent than those particular parrots.
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how Well We now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how Well We now understand her infinite patience with us, despite all our revolts, which ultimately Were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, We Went away and We returned. We wanted no more of it and We wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How We listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, We touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it Were THAT We had been seeking from age to age, THAT We had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere We have toiled and grieved in the skin of a man. It was for THAT We Were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws Were out all around. Oh, We would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
  It is the hour of the REAL Earth. It is the hour of the REAL man. We are all going there - if only We could know the path a little ...
  This AGENDA is not even a path: it is a light little vibration that seizes you at any turning - and then, there it is, you are IN IT. 'Another world in the world,' She said. One has to catch the light little vibration, one has to flow with it, in a nothing that is like the only something in the midst of this great debacle. At the beginning of things, when still nothing was FIXED, when there was not yet this habit of the pelican or the kangaroo or the chimpanzee or the XXth century biologist, there was a little pulsation that beat and beat - a delightful dizziness, a joy in the world's great adventure; a little never-imprisoned spark that has kept on beating from species to species, but as if it Were always eluding us, as if it Were always over there, over there - as if it Were something to become,
   something to be played forever as the one great game of the world; a who-knows-what that left this sprig of a pensive man in the middle of a clearing; a little 'something' that beats, beats, that keeps on breathing beneath every skin that has ever been put on it - like our deepest breath, our lightest air, our air of nothing - and it keeps on going, it keeps on going. We must catch the light little breath, the little pulsation of nothing. Then suddenly, on the threshold of our clearing of concrete, our head starts spinning incurably, our eyes blink into something else, and all is different, and all seems surcharged with meaning and with life, as though We had never lived until that very minute.
  Then We have caught the tail of the Great Possible, We are upon the wayless way, radically in the new, and We flow with the little lizard, the pelican, the big man, We flow everywhere in a world that has lost its old separating skin and its little baggage of habits. We begin seeing otherwise, feeling otherwise. We have opened the gate into an inconceivable clearing. Just a light little vibration that carries you away. Then We begin to understand how it CAN CHANGE, what the mechanism is - a light little mechanism and so miraculous that it looks like nothing. We begin feeling the wonder of a pure little cell, and that a sparkling of joy would be enough to turn the world inside out. We Were living in a little thinking fishbowl, We Were dying in an old, bottled habit. And then suddenly, all is different. The Earth is free! Who wants freedom?
  It begins in a cell.

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This matter of the Spirits We have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the entire scientific apparatus the only difference being that the scientist does not believe while the spiritualist believes.
   Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.
  --
   For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the kno Wer stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the kno Wer identifies himself with the object. And when We are so identified We not merely know the object, but becoming it in our consciousness, We love it and live it.
   The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
  --
   The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it Were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
   There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is swallo Wed up in the obscurity or utilised by it.
  --
   This spirit is a thing no Weakling can gain."
   ***

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  After nearly seven years, ho Wever, he felt a strong urge to note down what the Mother had spoken; so in 1967 he wrote down from memory a report in French. The report was seen by the Mother and a few corrections Were made by her. To another sadhak who asked Her permission to read this report She wrote: "Years ago I have spoken at length about it [Savitri] to Mona Sarkar and he has noted in French what I said. Some time back I have seen what he has written and found it correct on the whole."(4.12.1967)
  On a few other occasion also, the Mother had spoken to the same sadhak on the value of reading Savitri which he had noted down afterwards. These notes have been added at the end of the main report. A few members of the Ashram had privately read this report in French, but afterwards there Were many requests for its English version. A translation was therefore made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation before permitting its publication but could check only a portion of it.
  Do you read Savitri?
  --
  It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which Were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.
  But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.
  Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself Were taking you by the hand and leading you to the destined goal. And then, every question, ho Wever personal it may be, has its ans Wer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.
  *He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.
  You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it Were a thing already complete up there and He had only to transcribe it in ink down here on these pages.
  In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines Were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the ans Wers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is Well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as Well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning Were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they Were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they Were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they Were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
  These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, Went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that We may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
  And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
  --
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it Were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri Were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
  Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, everything, in its single body. Savitri has an extraordinary po Wer, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   If, ho Wever, We have to speak of these other worlds, then, since We can speak only in the terms of this world, We have to use them in a different sense from those they usually bear; We must employ them as figures and symbols. Even then they may prove inadequate and misleading; so there are Mystics who are averse to all speech and expression they are mauni; in silence they experience the inexpressible and in silence they communicate it to the few who have the capacity to receive in silence.
   But those who do speak, how do they choose their figures and symbols? What is their methodology? For it might be said, since the unseen and the seen differ out and out, it does not matter what forms or signs are taken from the latter; for any meaning and significance could be put into anything. But in reality, it does not so happen. For, although there is a great divergence bet Ween figures and symbols on the one hand and the things figured and symbolised on the other, still there is also some link, some common measure. And that is why We see not unoften the same or similar figures and symbols representing an identical experience in ages and countries far apart from each other.
   We can make a distinction here bet Ween two types of expression which We have put together indiscriminately, figures and symbols. Figures, We may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), We have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
   When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.
  --
   Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as We have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
   Man being an embodied soul, his external consciousness (what the Upanishad calls jgrat) is the milieu in which his soul-experiences naturally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations upon these lesser levels.

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  From the time of Sri Aurobindo's departure (1950) until 1957, We have only a few notes and fragments or rare statements noted from memory. These are the only landmarks of this period, along with Mother's Questions and Ans Wers from her talks at the Ashram Playground. A few of these conversations have been reproduced here insofar as they mark stages of the Supramental
  Action.
  From 1957, Mother received us twice a Week in the office of Pavitra, the most senior of the
  French disciples, on the second floor of the main Ashram building, on some pretext of work or other. She listened to our queries, spoke to us at length of yoga, occultism, her past experiences in
  Algeria and in France or of her current experiences; and gradually, She opened the mind of the rebellious and materialistic Westerner that We Were and made us understand the laws of the worlds, the play of forces, the working of past lives - especially this latter, which was an important factor in the difficulties with which We Were struggling at that time and which periodically made us abscond.
  Mother would be seated in this rather medieval-looking chair with its high, carved back, her feet on a little tabouret, while We sat on the floor, on a slightly faded carpet, conquered and seduced, revolted and never satisfied - but nevertheless, very interested. Treasures, never noted down, Were lost until, with the cunning of the Sioux, We succeeded in making Mother consent to the presence of a tape recorder. But even then, and for a long time thereafter, She carefully made us erase or delete in our notes all that concerned Her rather too personally - sometimes We disobeyed Her.
  But finally We Were able to convince Her of the value inherent in keeping a chronicle of the route.
  It was only in 1958 that We began having the first tape-recorded conversations, which, properly speaking, constitute Mother's Agenda. But even then, many of these conversations Were lost or only partly noted down. Or else We considered that our own words should not figure in these notes and We carefully omitted all our questions - which was absurd. At that time, no one - neither Mother, nor ourself - knew that this was 'the Agenda' and that We Were out to explore the 'Great Passage.'
  Only gradually did We become aware of the true nature of these meetings. Furthermore, We Were constantly on the road, so much so that there are sizable gaps in the text. In fact, for seven years,
  Mother was patiently preparing the instrument that would be able to traverse the adventure without breaking along the way.
  From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She Were Wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as We Were suddenly alone. Slowly, painfully, We had to discover the why of this rupture. We understood nothing of the jealousies of the old species, We did not yet realize that they Were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of everything - and that the new world was going to be denatured into a new

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There was an aspirant, a student who was seeking after knowledge. One day there appeared to him a white dog. Soon, other dogs follo Wed and addressed their predecessor: "O Lord, sing to our Food, for We desire to eat." The white dog ans Wered, "Come to me at dawn here in this very place." The aspirant waited. The dogs, like singer-priests, circled round in a ring. Then they sat and cried aloud; they cried out," Om We eat and Om We drink, may the gods bring here our food."
   Now, before any explanation is attempted it is important to bear in mind that the Upanishads speak of things experiencednot merely thought, reasoned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect here a different language and mode of expression than that which is appropriate to mental and physical things. For example, the world of dreams was once supposed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discovered a methodeven a very Well-defined and strict methodin the madness of that domain. It is an ordered, organised, significant world; but its terminology has to be understood, its code deciphered. It is not a jargon, but a foreign language that must be learnt and mastered.
   In the same way, the world of spiritual experiences is also something methodical, Well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagination running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
   Now, as regards the interpretation of the story cited, should not a suspicion arise naturally at the very outset that the dog of the story is not a dog but represents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas We have some references to dogs. Yama has twin dogs that "guard the path and have po Werful vision." They are his messengers, "they move widely and delight in po Wer and possess the vast strength." The Vedic Rishis pray to them for Po Wer and Bliss and for the vision of the Sun1. There is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the deliverer.
   My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified po Wer of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They Were all linked together organically that is the significance of the circle, and formed a rhythmic utterance and expression of the supreme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
   It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects are taken from the environment of ordinary life, and are those that are most familiar to the external consciousness, through which the inner experiences have to express themselves, if they are to be expressed at all. These material objects represent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, ho Wever, symbols are not chosen in a subtle or spiritual experience, that is to say, they are not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the Freudian psychology of dreams), a psychological alchemy, whose method and process and rationale are very obscure, which can be penetrated only by the vision of a third eye.
  --
   The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which We have to guide us, it is the light with which We start on the way. A developed stage comes when the Sun sets for us, that is to say, when We retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here We come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then We come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, ho Wever, We have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; We stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and We become that Light.
   II. The Four Oblations
  --
   The Gods feed upon Svdh and Vaa, as these represent the ascending movement of human consciousness: it is man's self-giving and aspiration and the upward urge of his heart and soul that reach to the Gods, and it is that which the immortals take into themselves and are, as it Were, nourished by, since it is something that appertains to their own nature.
   And in response they descend and approach and enter into the aspiring human soulthis descent and revelation and near and concrete presence of Divinity, this Hanta is man's food, for by it his consciousness is nourished.
  --
   The Gods are the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris are the Divine Fathers, that is to say, souls that once laboured and realised here below, and now have passed beyond. They d Well in another world, not too far removed from the earth, and from there, with the force of their Realisation, lend a more concrete help and guidance to the destiny that is being worked out upon earth. They are forces and formations of consciousness in an intermediate region bet Ween Here and There (antarika), and serve to bring men and gods nearer to each other, inasmuch as they belong to both the categories, being a divinised humanity or a humanised divinity. Each fixation of the Truth-consciousness in an earthly mould is a thing of joy to the Pitris; it is the Svadh or food by which they live and grow, for it is the consolidation and also the resultant of their own realisation. The achievements of the sons are more easily and securely reared and grounded upon those of the forefa thers, whose formative po Wers We have to invoke, so that We may pass on to the realisation, the firm embodiment of higher and greater destinies.
   III. The Path of the Fathers and the Path of the Gods
  --
   Water represents the next rung the vital world, the world life-force (pra). Physiologically also We know that water is the element forming three-fourths of the constituents of a living body and that dead and dry are synonymous terms; it is the medium in which the living cells d Well and through which they draw their sustenance. Water is the veritable sap of lifeit is the emblem of life itself. The principle it represents is that of movement, continuity, perpetuity.
   Fire represents the Heart. It is that which gives the inner motive to the forces of life, it is the secret inspiration and aspiration that drive the movements of life. It is the heat of consciousness, the ardour of our central being that lives in the Truth and accepts nothing, nothing but the Truth. It is the pure and primal energy of our divine essence, driving ever upward and onward life's course of evolution.
  --
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that Were taboo to puritan ages. Not to shut one's eyes to the lo Wer, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
   The central secret of the transfigured consciousness lies, as We have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lo Wer reality to the higher, and, as a consequence, an ans Wering movement of (ii) the descent of the higher into the lo Wer. The lo Wer offered to the higher means the lo Wer sublimated and integrated into the higher; and the descent of the higher into the lo Wer means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
   VII. The Cosmic and the Transcendental
  --
   TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then , We have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, We may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living Wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, We have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
   Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, We have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it Were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
   Elsewhere the Upanishad describes more graphically this truth and the experience of it. It is said there that the sun has five We note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
   Some Western and Westernised scholars have tried to show that the phenomenon described here is an exclusively natural phenomenon, actually visible in the polar region where the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun regresses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said there to move in the direction East-South- West-North and again East. Indeed the Upanishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is red, symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, ho Wever, might have been or might not have been before the mind's eye of the Rishi, but the symbolism, the esotericism of it is clear enough in the way the Rishi speaks of it. Also, apart from the first four movements (which it is already sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a foreign element in the context. And although, with regard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the Rishi's utterance is unmistakably spiritual, it cannot but refer to a fact of inner consciousness that is at least what the physical fact conveys to the Rishi and what he seeks to convey and express primarily.
   Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
   It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five Well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of po Wer and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
   The third in the line of ascension is the region of Varuna and the Adityas, that is to say, of the large Mind and its lightsperhaps it can be connected with Tantric Ajnachakra. The fourth is the domain of Soma and the Marutsthis seems to be the inner heart, the fount of delight and keen and s Weeping aspirations the Anahata of the Tantras. The fifth is the region of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from where comes the descending inflatus, the creative Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the reality absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once there, one never returns, neverna ca punarvartate na ca punarvartate.
  --
   In Yajnavalkya's enumeration, ho Wever, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the Well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
   Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a Well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Po Wer. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the Well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
   Now, each one of them in its turn has its own emanations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lo West formations or beings can trace their origin to one or other of the primaries and their nature and function partake of or are an echo of their first ancestor.
   Man, ho Wever, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lo West jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and Well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a Weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it Were that determines the choice and adherence. And it is this that We name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
   The number of gods depends on the level of consciousness on which We stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In bet Ween there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
   IX. Nachiketas' Three Boons
  --
   Nachiketas is the young aspiring human being still in the Ignorancenaciketa, meaning one without consciousness or knowledge. The three boons he asks for are in reference to the three fundamental modes of being and consciousness that are at the very basis, forming, as it Were, the ground-plan of the integral reality. They are (i) the individual, (ii) the universal or cosmic and (iii) the transcendental.
   The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it Were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to ans Wer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people Were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
   But Yama did ans Wer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish bet Ween the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lo Wer is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lo Wer soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, ho Wever, that the Upanishad does not make a trenchant distinction bet Ween the cosmic and the transcendent and often it speaks of both in the same breath, as it Were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.
   The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and formthis being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   ruadvast rua Wetygt
   aigu ki sadannyasy
   The white Mother comes reddening with the ruddy child; the dark Mother opens wide her chambers, the feeling and the expression of the beautiful raise no questioning; they are au thentic as Well as evident. All will recognise at once t at We have here beautiful things said in a beautiful way. No less au thentic ho Wever is the sense of the beautiful that underlies these Upanishadic lines:
   na tatra sryo bhti na candratrakam
  --
   Only, to some perhaps the beauty may not appear as evident and apparent. The Spirit of beauty that resides in the Upanishadic consciousness is more retiring and reticent. It d Wells in its own privacy, in its own home, as it Were, and therefore chooses to be bare and austere, simple and sheer. Beauty means usually the beauty of form, even if it be not always the decorative, ornamental and sumptuous form. The early Vedas aimed at the perfect form (surpaktnum), the faultless expression, the integral and complete embodiment; the gods they envisaged and invoked Were gleaming po Wers carved out of harmony and beauty and figured close to our modes of apprehension (spyan). But the Upanishads came to lay stress upon what is beyond the form, what the eye cannot see nor the vision reflect:
   na sandi tihati rpamasya

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic po Wer raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic po Wer is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic po Wer,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's Weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Kno Wer-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is kno Wer as Well as creator. He has a dynamic knowledge and his vision itself is po Wer, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Po Wer is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Kno Wer-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed Well-yoked, pressing forward;22 he is the charger that moves straight and uns Werving and carries us beyond 23into the world of felicity.
   Indeed delight is the third and the supremely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with s Weetness,kavir hi madhuhastya.24 The Poet-God shines in his pristine beauty and is sho Wering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pure is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the creative word, the utterance of Indra.28
  --
   All the gods are poetstheir forms are perfect, surpa, suda, their Names full of beauty,cru devasya nma.31 This means also that the gods embody the different po Wers that constitute the poetic consciousness. Agni is the Seer-Will, the creative vision of the Poet the luminous energy born of an experience by identity with the Truth. Indra is the Idea-Form, the architectonic conception of the work or achievement. Mitra and Varuna are the large harmony, the vast cadence and s Weep of movement. The Aswins, the Divine Riders, represent the intense zest of Well-yoked Life-Energy. Soma is Rasa, Ananda, the Supreme Bliss and Delight.
   The Vedic Poet is doubtless the poet of Life, the architect of Divinity in man, of Heaven upon earth. But what is true of Life is fundamentally true of Art tooat least true of the Art as it was conceived by the ancient seers and as it found expression at their hands.32

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Manly P. Hall, in The Secret Teachings of All Ages, deplores the failure of modern science to "sense the profundity of these philosophical deductions of the ancients." Were they to do so, he says, they "would realize those who fabricated the structure of the Qabalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant."
  Fortunately many scientists in the field of psycho therapy are beginning to sense this correlation. In Francis G. Wickes' The Inner World of Choice reference is made to "the existence in every person of a galaxy of potentialities for growth marked by a succession of personalogical evolution and interaction with environments." She points out that man is not only an individual particle but "also a part of the human stream, governed by a Self greater than his own individual self."
  --
  For example, Keser is called "The Admirable or the Hidden Intelligence; it is the Primal Glory, for no created being can attain to its essence." This seems perfectly all right; the meaning at first sight seems to fit the significance of Keser as the first emanation from Ain Soph. But there are half a dozen other similar attri butions that would have served equally Well. For instance, it could have been called the "Occult Intelligence" usually attri buted to the seventh Path or Sephirah, for surely Keser is secret in a way to be said of no other Sephirah. And what about the "Absolute or Perfect Intelligence." That would have been even more explicit and appropriate, being applicable to Keser far more than to any other of the Paths. Similarly, there is one attri buted to the 16th Path and called "The Eternal or Triumphant Intelligence," so-called because it is the pleasure of the Glory, beyond which is no Glory like to it, and it is called also the Paradise prepared for the Righteous." Any of these several would have done equally Well. Much is true of so many of the other attri butions in this particular area-that is the so-called Intelligences of the Sepher Yetzirah. I do not think that their use or current arbitrary usage stands up to serious examination or criticism.
  A good many attri butions in other symbolic areas, I feel are subject to the same criticism. The Egyptian Gods have been used with a good deal of carelessness, and without sufficient explanation of motives in assigning them as I did. In a recent edition of Crowley's masterpiece Liber 777 (which au fond is less a reflection of Crowley's mind as a recent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectures), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far more explicit in the explanations I used in the case of some of the Gods whose names Were used many times, most inadequately, where several paths Were concerned. While it is true that the religious coloring of the Egyptian Gods differed from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
  Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. Nothing that I say here, ho Wever, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion itself is worn out and indeed is dying.
  --
  The last chapter of A Garden deals with the Way of Return. It used almost entirely Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borro Wed extensively from Lawrence's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes Were incorporated into the text without acknowledgment, an oversight which I now feel sure would be forgiven, since I was only t Wenty-four at the time.
  Some modern Nature-worshippers and members of the newly-washed and redeemed witch-cult have complimented me on this closing chapter which I entitled 'The Ladder." I am pleased about this. For a very long time I was not at all familiar with the topic of witchcraft. I had avoided it entirely, not being attracted to its literature in any way. In fact, I only became slightly conversant with its theme and literature just a few years ago, after reading "The Anatomy of Eve" written by Dr. Leopold Stein, a Jungian analyst. In the middle of his study of four cases, he included a most informative chapter on the subject. This served to stimulate me to wider reading in that area.
  In 1932, at the suggestion of Thomas Burke, the novelist, I submitted my manuscript to one of his publishers, Messrs. Constable in London. They Were unable to use it, but made some encouraging comments and advised me to submit it to Riders. To my delight and surprise, Riders published it, and throughout the years the reaction it has had indicated other students found it also fulfilled their need for a condensed and simplified survey of such a vast subject as the Qabalah.
  The importance of the book to me was and is five-fold. 1) It provided a yardstick by which to measure my personal progress in the understanding of the Qabalah. 2) Therefore it can have an equivalent value to the modern student. 3) It serves as a theoretical introduction to the Qabalistic foundation of the magical work of the Hermetic Order of the Golden Dawn. 4) It throws considerable light on the occasionally obscure writings of Aleister Crowley. 5) It is dedicated to Crowley, who was the Ankh-af-na-Khonsu mentioned in The Book of the Law -a dedication which served both as a token of personal loyalty and devotion to Crowley, but was also a gesture of my spiritual independence from him.
  In his profound investigation into the origins and basic nature of man, Robert Ardrey in African Genesis recently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own nature, says Ardrey, "has become institutionalized, universalized and sanctified." He further states that Were a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."
  Such a condition is both deplorable and appalling when the means are readily available for man to acquire a thorough understanding of himself-and in so doing, an understanding of his neighbor and the world in which he lives as Well as the greater Universe of which each is a part.
  May everyone who reads this new edition of A Garden of Pomegranates be encouraged and inspired to light his own candle of inner vision and begin his journey into the boundless space that lies within himself. Then, through realization of his true identity, each student can become a lamp unto his own path. And more. Awareness of the Truth of his being will rip asunder the veil of unknowing that has heretofore enshrouded the star he already is, permitting the brilliance of his light to illumine the darkness of that part of the Universe in which he abides.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  1500 lay Well within that "known" flat world: it was and as yet remains the
  spontaneous theater of popular historical conceptioning.
  --
  science. Mathematics may Well have had its beginnings much earlier in India or
  Indochina, as it is an art and science that has traveled consistently Westward. Over
  3,000 years ago the Greeks made further magnificent contributions to geometry,
  --
  the Westward-evolving culture. When al-Khwarizmi's original A.D. 800 treatise on
  algebra was republished in Latin in Carthage in 1200, it required a further 200 years
  --
  Columbus' revised concepts of terrestrial navigation. It Went on to instrument the
  mechanical and leverage calculation capabilities of Leonardo; and in the art of shipdesign the cipher gave birth to structural and mechanical engineering, which made
  --
  strength of a sailing vessel as Well as that of its vast wind-energy-driven complex of
  compression and tension spars, sails, and rigging-replacing the trial-and-error
  --
  great ships. With more po Werfully engineered ships, humans emerged Westward
  through Gibraltar to explore the Atlantic, to sail around Africa, to reach the Orient
  --
  of world Wealth. Ships could carry cargoes that overland caravans could not.
  000.106 In 1600 the East India Company was founded as a private enterprise by
  --
  their enterprise was granted by royal decree, and its projects Were thereafter
  militarily sustained and protected by Great Britain's Royal Navy and colonial
  --
  survival as Well. Karl Marx accepted the scientific viewpoints of both Malthus and
  Darwin when he declared in effect that the working class is the fittest to .survive:
  they know how to use the tools and to cultivate the fields-the Wealthy are parasites.
  This inaugurated the supranational concept of two world-wide political classes and
  --
  like our political system, but We are convinced that We have the fairest, most
  logical, and ingenious method of coping with the inherent inadequacy of terrestrial
  --
  dollars annually to buy ever more effective Weapons of potential destruction. The
  great political and industrial po Wer structures have all become supranational
  --
  they Were shaken apart by earthquakes against which they had almost no tensionally
  cohering resistance. Gravity pushed humanity's stone structures inward toward the
  --
  and the low overall displacement Weights involved, made possible for humans to
  design and fabricate air-enclosing wooden vessels whose structure and space
  --
  iron, carbon, and manganese having a tensile strength of 50,000 p.s.i. as Well as a
  compression-resisting capability of 50.000 p.s.i. Steel has the same compression-
  --
  strength per Weight than wood, steel made possible even more po Werful watertight,
  air-containing vessels than did wood, even though steel by itself does not float.
  --
  more heavily laden airplanes Were designed, which could climb ever more steeply
  and faster. Finally humans developed so much strength per Weight of materials
  capability that they accomplished "vertol" jet plane flight and vertical space-vehicle
  blastoffs. Since then human scientists developing ever greater strength per Weight
  of material have gone on to carry ever greater useful loads in vertical takeoff
  --
  bootstraps." Today We are lifting ever lighter and stronger structural vessel "selves"by ever less effort of our scientific know-how bootstraps. No economist knows this.
  It is the most highly classified of military and private enterprise secrets. Industry
  --
  producers of Weapons.
  000.120 Now in the 1970s We can state an indisputable proposition of abundance
  of which the world po Wer structures do not yet have dawning awareness. We can
  state that as a consequence of the myriad of more-with-less, invisible, technological
  advances of the 20th century, and employing only Well-proven technologies and
  already mined and ever more copiously recirculating materials, it is now technically
  --
  000.121 During this 10-year period We can also phase out all further use of fossil
  fuels and atomic energy, since the retooled world industry and individual energy
  --
  000.122 All of the foregoing makes it possible to say that since We now know that
  there is a sustainable abundance of life support and accommodation for all, it
  follows that all politics and warring are obsolete and invalid. We no longer need to
  rationalize selfishness. No one need ever again "earn a living." Further living for all
  --
  000.123 Why don't We exercise our epochal option? Governments are financed
  through taxation and would have no way of putting meters bet Ween the people and
  --
  threatening both in terms of modern Weaponry and as job-eliminating competition
  for their life-sustaining opportunities to "earn a living." Ergo, humanity thinks it is
  --
  gram/centimeter/second Weight/area/time exponents. Nature does not operate in
  parallel. She operates in radiational divergence and gravitational convergence. She
  --
  intertransforming, We have 8 + 6 = 14 dimensional systems in cosmic relationship
  governance.
  --
  cunning, and selfishness. Intellectual cunning has concentrated on how to divorcemoney from true life-support Wealth; second, cunning has learned how to make
  money with money by making it scarce. As of the 1970s muscle, guns, and

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  SRI RAMAKRISHNA, the God-man of modern India, was born at Kamarpukur. This village in the Hooghly District preserved during the last century the idyllic simplicity of the rural areas of Bengal. Situated far from the railway, it was untouched by the glamour of the city. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zemindar to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannath at Puri, and the villagers, most of whom Were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.
  About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
  Khudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, Were married in 1799. At that time Khudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a d Welling and about an acre of fertile land. The crops from this little property Were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.
  Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.
  --
   At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path bet Ween paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice Went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
  --
   At the age of nine Gadadhar was invested with the sacred thread. This ceremony conferred upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these Were more important to the boy than the conventions of society.
   Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
   About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends Were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flo Wed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
   Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes Were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
   In 1849 Ramkumar, the eldest son, Went to Calcutta to improve the financial condition of the family.
   Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
  --
   At the age of sixteen Gadadhar was summoned to Calcutta by his elder brother Ramkumar, who wished assistance in his priestly duties. Ramkumar had opened a Sanskrit academy to supplement his income, and it was his intention gradually to turn his younger brother's mind to education. Gadadhar applied himself heart and soul to his new duty as family priest to a number of Calcutta families. His worship was very different from that of the professional priests. He spent hours decorating the images and singing hymns and devotional songs; he performed with love the other duties of his office. People Were impressed with his ardour. But to his studies he paid scant attention.
   Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
  --
   The anguish of the inner soul of India found expression through these passionate words of the young Gadadhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modem culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices Were merely outer forms from which the soul had long ago departed. Gadadhar had never seen anything like this at Kamarpukur among the simple and pious villagers. The sadhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
   When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages Were the true representatives of Hindu society. Each of them was seated, as it Were, on the crest of the wave that follo Wed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one s Weep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
   Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There Were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
   In 1757 English traders laid the foundation of British rule in India. Gradually the Government was systematized and lawlessness suppressed. The Hindus Were much impressed by the military po Wer and political acumen of the new rulers. In the wake of the merchants came the English educators, and social reformers, and Christian missionaries — all bearing a culture completely alien to the Hindu mind. In different parts of the country educational institutions Were set up and Christian churches established. Hindu young men Were offered the heady wine of the Western culture of the late eighteenth and early nineteenth centuries, and they drank it to the very dregs.
   The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth; The world perceived by the senses was all that existed. God and religion Were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage — they considered these the panacea for the degenerate condition of Hindu society.
   The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers Were the cause of her downfall, that her Vedas, Puranas, and other scriptures Were filled with superstition. Christianity, they maintained, had given the white races position and po Wer in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
   But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
   Ramkumar could hardly understand the import of his young brother's reply. He described in bright colours the happy and easy life of scholars in Calcutta society. But Gadadhar intuitively felt that the scholars, to use one of his own vivid illustrations, Were like so many vultures, soaring high on the wings of their uninspired intellect, with their eyes fixed on the charnel-pit of greed and lust. So he stood firm and Ramkumar had to give way.
   --- KALI TEMPLE AT DAKSHINESWAR
  --
   corners of the temple compound are two nahabats, or music to Wers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the West — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the north West angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the West of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
   --- SIVA
  --
   The temple of Radhakanta, also known as the temple of Vishnu, contains the images of Radha and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the West. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.
   --- KALI
   The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with je Welled ornaments of gold. She Wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She Wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lo Wer left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Po Wer, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
   The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-po Werful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
  --
   Sri Ramakrishna — henceforth We shall call Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brahmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rani Rasmani and Mathur Babu, the living presence of the Goddess Kali in the temple, and; above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
   Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and je Welry of the temple. Mathur had to wait for a suitable occasion.
  --
   And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the Web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold Weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Po Wer, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
   The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much Weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth We have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
   As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and Weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
  , most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
   But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart Were being squeezed like a Wet to Wel. I was overpo Wered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows Were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush
   and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".
  --
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone Were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flo Wer and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
   Naturally the temple officials took him for an insane person. His worldly Well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct Were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
   It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
  --
   Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She sho Wed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels Were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it Were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the po Wer of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
   One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, Wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
   About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
  --
   Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and Went into samadhi uttering Her name.
   --- HALADHARI
  --
   But in a few months his health sho Wed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now t Wenty-three years old. A wife would bring him back to earth. And she was delighted when her son Welcomed her suggestion. Perhaps he saw in it the finger of God.
   Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
  --
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same Weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
  --
   There came to Dakshineswar at this time a brahmin woman who was to play an important part in Sri Ramakrishna's spiritual unfoldment. Born in East Bengal, she was an adept in the Tantrik and Vaishnava methods of worship. She was slightly over fifty years of age, handsome, and garbed in the orange robe of a nun. Her sole possessions Were a few books and two pieces of Wearing-cloth.
   Sri Ramakrishna Welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these Were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
   Very soon a tender relationship sprang up bet Ween Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a po Wer to transmit spirituality to others. She came to the conclusion that such things Were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
   When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
   Two famous pundits of the time Were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the rare manifestation of God in a man. The people assembled
   there, especially the officers of the temple garden, Were struck dumb. Sri Rama- krishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that after all it is not a disease."
   When, a few days later, Pundit Gauri arrived, another meeting was held, and he agreed with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's remark that Vaishnavcharan had declared him to be an Avatar, Gauri replied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you are that Mine of Spiritual Po Wer, only a small fraction of which descends on earth, from time to time, in the form of an Incarnation."
  --
   Thus the insane priest was by verdict of the great scholars of the day proclaimed a Divine Incarnation. His visions Were not the result of an over-heated brain; they had precedent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He remained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was reported to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why, years ago pundits like Gauri and Vaishnavcharan declared me to be an Avatar. They Were great scholars and knew what they said. But that did not make any change in my mind."
   Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
  --
   For the achievement of this goal the Vedanta prescribes an austere negative method of discrimination and renunciation, which can be follo Wed by only a few individuals endo Wed with sharp intelligence and unshakable will-po Wer. But Tantra takes into consideration the natural Weakness of human beings, their lo Wer appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
   The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Po Wer.
  --
   But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Po Wer". He actually saw the Po Wer, at first lying asleep at the bottom of the spinal column, then waking up and ascending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini Went upward the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
   About this time it was revealed to him that in a short while many devotees would seek his guidance.
  --
   There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or Wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it Wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it Were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
   There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lo Wer bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
  --
   Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He regarded himself as one of the gopis of Vrindavan, mad with longing for her divine S Weetheart. At his request Mathur provided him with woman's dress and je Welry. In this love-pursuit, food and drink Were forgotten. Day and night he Wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.
   The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figure of Radha disappearing into his own body.
  --
   The Brahmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual progress. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to rest; his destiny beckoned him forward. His Divine Mother would allow him no respite till he had left behind the entire realm of duality with its visions, experiences, and ecstatic dreams. But for the new ascent the old tender guides would not suffice. The Brahmani, on whom he had depended for, three years, saw her son escape from her to follow the command of a teacher with masculine strength, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totapuri, whom Sri Ramakrishna learnt to address affectionately as Nangta, the "Naked One", because of his total renunciation of all earthly objects and attachments, including even a piece of Wearing cloth.
   Totapuri was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Po Wer, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endo Wed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God
  --
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man to Wers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss s Weeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Kno Wer, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the s Weet joy of Brahman Wells up in that superconscious state. Space disappears into nothingness, time is swallo Wed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not d Well on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it Were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
   from this height to the valleys of normal life. They live and move in the world for the Welfare of mankind. They are invested with a supreme spiritual po Wer. A divine glory shines through them.
   --- TOTAPURI
   Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship Were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-po Wer, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
   Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
   On the appointed day, in the small hours of the morning, a fire was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat before it. The flame played on their faces. "Ramakrishna was a small brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a great distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. Of medium height, he was thin to emaciation and extremely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very tall and robust, a sturdy and tough oak. His constitution and mind Were of iron. He was the strong leader of men.
   In the burning flame before him Sri Ramakrishna performed the rituals of destroying his attachment to relatives, friends, body, mind, sense-organs, ego, and the world. The leaping flame swallo Wed it all, making the initiate free and pure. The sacred thread and the tuft of hair Were consigned to the fire, completing his severance from caste, sex, and society. Last of all he burnt in that fire, with all that is holy as his witness, his desire for enjoyment here and hereafter. He uttered the sacred mantras giving assurance of safety and fearlessness to all beings, who Were only manifestations of his own Self. The rites completed, the disciple received from the guru the loin-cloth and ochre robe, the emblems of his new life.
   The teacher and the disciple repaired to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta.
  --
   Totapuri had no idea of the struggles of ordinary men in the toils of passion and desire. Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world was maya and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kali, much less in Her benign aspect. Music and the chanting of God's holy name Were to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.
   --- KALI AND MAYA
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its po Wer in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty Weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the po Wer of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its Web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lo Wer planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two po Wers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
  --
   One day, when guru and disciple Were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. "What a shame!" he cried. "You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The po Wer of maya is indeed inscrutable!" Totapuri was embarrassed.
   About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
   Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he Went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding fare Well to the disciple, he continued on his way, enlightened.
   Sri Ramakrishna later described the significance of Totapuri's lessons:
  --
   After the departure of Totapuri, Sri Ramakrishna remained for six months in a state of absolute identity with Brahman. "For six months at a stretch", he said, "I remained in that state from which ordinary men can never return; generally the body falls off, after three Weeks, like a sere leaf. I was not conscious of day and night. Flies would enter my mouth and nostrils just as they do a dead body's, but I did not feel them. My hair became matted with dust."
   His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow realized that for the good of humanity Sri Ramakrishna's body must be preserved. He tried various means, even physical violence, to recall the fleeing soul to the prison-house of the body, and during the resultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. Presently Sri Ramakrishna received the command of the Divine Mother to remain on the threshold of relative consciousness. Soon there-after after he was afflicted with a serious attack of dysentery. Day and night the pain tortured him, and his mind gradually came down to the physical plane.
  --
   From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors Were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives Were quickened in no small measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the wandering monks.
   "Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique po Wer of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, Wearing it round my neck, and I have given it as an offering at the feet of the Mother."
   Sri Ramakrishna used to say that when the flo Wer blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, Well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
  --
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master Went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there Were others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFERENT RELIGIONS
   Sri Ramakrishna accepted the divinity of Buddha and used to point out the similarity of his teachings to those of the Upanishads. He also sho Wed great respect for the Tirthankaras, who founded Jainism, and for the ten Gurus of Sikhism. But he did not speak of them as Divine Incarnations. He was heard to say that the Gurus of Sikhism Were the reincarnations of King Janaka of ancient India. He kept in his room at Dakshineswar a small statue of Tirthankara Mahavira and a picture of Christ, before which incense was burnt morning and evening.
   Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers Were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also follo Wed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as Well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can We imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers Were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss Were placed in my heart. The joy was indescribable."
   --- PILGRIMAGE
   On January 27, 1868, Mathur Babu with a party of some one hundred and t Wenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna sho Wed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants Were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
   Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallo Wed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflo Wed with divine emotion. He Wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
   On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He recalled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
  --
   In 1870 the Master Went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with uplifted hands. "There they come! There they come!" he cried. They entered his body and he Went into a deep trance.
   --- RELATION WITH HIS WIFE
  --
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped Went into deep samadhi and in the transcendental plane their souls Were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
  --
   In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the kno Wer of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the Welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the ans Wer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes Weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months Went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
   --- SUMMARY OF THE MASTER'S SPIRITUAL EXPERIENCES
   We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:
   First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences Were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
   Second, he knew that he had always been a free soul, that the various disciplines through which he had passed Were really not necessary for his own liberation but Were solely for the benefit of others. Thus the terms liberation and bondage Were not applicable to him. As long as there are beings who consider themselves bound. God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.
   Third, he came to foresee the time of his death. His words with respect to this matter Were literally fulfilled.
   About spirituality in general the following Were his conclusions: First, he was firmly convinced that all religions are true, that every doctrinal system represents a path to God. He had follo Wed all the main paths and all had led him to the same goal. He was the first religious prophet recorded in history to preach the harmony of religions.
   Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They Were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
   Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
   Fourth, his spiritual insight told him that those who Were having their last birth on the mortal plane of existence and those who had sincerely called on the Lord even once in their lives must come to him.
   During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody Were squeezing my heart like a Wet to Wel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
   In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.
  --
   Keshab was the leader of the Brahmo Samaj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brahmo movement had been the great Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incarnations. The religion of Islam influenced him, to a great extent, in the formulation of his monotheistic doctrines. But he always Went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the Immutable Being, who is the Author and Preserver of the Universe". The Samaj was open to all without distinction of colour, creed, caste, nation, or religion.
   The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Po Wer, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
  --
   In 1878 a schism divided Keshab's Samaj. Some of his influential follo Wers accused him of infringing the Brahmo principles by marrying his daughter to a Wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation bet Ween Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
   --- ARYA SAMAJ
   The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout Western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas Were the ultimate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
   --- KESHAB CHANDRA SEN
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two Were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as Well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the Welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God Were deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation follo Wed. The Master sang a thrilling song about Kali and forthwith Went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his follo Wers Were amazed. The contrast bet Ween Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes Were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their Wealth of spiritual experience, their inexhaustible store of simile and metaphor, their po Wer of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now Were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
   Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flo Wers and fruits.
  --
   Gradually other Brahmo leaders began to feel Sri Ramakrishna's influence. But they Were by no means uncritical admirers of the Master. They particularly disapproved of his ascetic renunciation and condemnation of "woman and gold".1 They measured him according to their own ideals of the householder's life. Some could not understand his samadhi and described it as a nervous malady. Yet they could not resist his magnetic personality.
   Among the Brahmo leaders who knew the Master closely Were Pratap Chandra Mazumdar, Vijaykrishna Goswami, Trailokyanath Sannyal, and Shivanath Shastri.
   Shivanath, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their real import.
   Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that We want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait We so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common bet Ween him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall We sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him We learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
   The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination bet Ween the Real and the unreal.
   This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise bet Ween God and the world. Educated young men Were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
   ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
  --
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle po Wer of his attraction. They Were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one Went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  -melting love of the Purana. T Wenty hours out of t Wenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange po Wer of the soul which could not but melt even the most hardened. And people understood him according to their po Wers of comprehension.
  --
   But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the Weeds, knowing that the plants will grow because of the inherent po Wer of the seeds, producing each its appropriate flo Wers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual po Wer of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words Were superfluous. In later years his disciples remarked that while they Were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
   Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the po Wers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
   His disciples Were of two kinds: the householders, and the young men, some of whom Were later to become monks. There was also a small group of women devotees.
   --- HOUSEHOLDER DEVOTEES
  --
   The first two householder devotees to come to Dakshineswar Were Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Ram's spirituality and the latter became one of his foremost lay disciples. It was Ram who introduced Narendranath to Sri Ramakrishna. Narendra was a relative of Ram.
   Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.
  --
   Kedarnath Chatterji was endo Wed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met the Master at Dakshineswar he understood the true meaning of religion. It is said that the Master, Weary of instructing devotees who Were coming to him in great numbers for guidance, once prayed to the Goddess Kali: "Mother, I am tired of speaking to people. Please give po Wer to Kedar, Girish, Ram, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, ho Wever, of Kedar's lingering attachment to worldly things and often warned him about it.
   --- HARISH
  --
   Balaram Bose came of a Wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
   --- MAHENDRA OR M.
  --
   Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too Well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps Were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, ho Wever, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.
   As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
  --
   But it was in the company of his younger devotees, pure souls yet unstained by the touch of worldliness, that Sri Ramakrishna took greatest joy. Among the young men who later embraced the householder's life Were Narayan, Paitu, the younger Naren, Tejchandra, and Purna. These visited the Master sometimes against strong opposition from home.
   --- PURNA
  --
   Mahimacharan and Pratap Hazra Were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master sho Wed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his Weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves Were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
   Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
  --
   Sri Ramakrishna also became acquainted with a number of people whose scholarship or Wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his Wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
   --- KRISTODAS PAL
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only Weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the po Wer in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a Well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endo Wed with His po Wer; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
   The disciples whom the Master trained for monastic life Were the following:
   Narendranath Dutta (Swami Vivekananda)
  --
   Even before Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of Wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people Were visitors at Dakshineswar. The relationship bet Ween the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allo Wed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys Were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
   --- THE ELDER GOPAL
  --
   As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external po Wer, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
   In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master Went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They Were alone. Addressing Narendra most tenderly, as if he Were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
   When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In ans Wer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would Weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
   During his second visit, about a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallo Wed in a nameless void. With a laugh the Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.
  --
   A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness Were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary bet Ween man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.
   Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. Often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would Weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
   The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever We see is God! And We too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, Were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, Were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they Were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta Were true.
   At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There Were six or seven mouths to feed at home. Creditors Were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
   Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
   The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too Weak even to think. His mind began to wander. Then, suddenly, a divine po Wer lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
   Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, the Master knew what was in his mind and Wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."
   One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he Went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
   This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Po Wer, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
   --- TARAK
   Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desire to realize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met the Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Tarak became a frequent visitor at Dakshineswar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also Wept profusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can Weep for Him. Tears shed for God wash away the sins of former births."
   --- BABURAM
  --
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual Welfare. He was a young man endo Wed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
   --- JOGINDRA
  --
   Sashi and Sarat Were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank ans Wer very much pleased the Master.
   Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
  --
   Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now Weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
   --- SUBODH
  --
   Two more young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them Were in their teens or slightly over. They came from middle-class Bengali families, and most of them Were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All Were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.
   --- WOMAN DEVOTEES
   With his woman devotees Sri Ramakrishna established a very s Weet relationship. He himself embodied the tender traits of a woman: he had d Welt on the highest plane of Truth, where there is not even the slightest trace of sex; and his innate purity evoked only the noblest emotion in men and women alike. His woman devotees often said: " We seldom looked on Sri Ramakrishna as a member of the male sex. We regarded him as one of us. We never felt any constraint before him. He was our best confidant." They loved him as their child, their friend, and their teacher. In spiritual discipline he advised them to renounce lust and greed and especially warned them not to fall into the snares of men.
   --- GOPAL MA
  --
   During the Week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons Were of the nature of little festivals. Refreshments Were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days Were particularly auspicious for the worship of Kali.
   The young disciples destined to be monks, Sri Ramakrishna invited on Week-days, when the householders Were not present. The training of the householders and of the future monks had to proceed along entirely different lines. Since M. generally visited the Master on Week-ends, the Gospel of Sri Ramakrishna does not contain much mention of the future monastic disciples.
   Finally, there was a handful of fortunate disciples, householders as Well as youngsters, who Were privileged to spend nights with the Master in his room. They would see him get up early in the morning and walk up and down the room, singing in his s Weet voice and tenderly communing with the Mother.
   --- INJURY TO THE MASTER'S ARM
   One day, in January 1884, the Master was going toward the pine-grove when he Went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to d Well on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to d Well on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the s Weet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
  --
   One night he had a hemorrhage of the throat. The doctor now diagnosed the illness as cancer. Narendra was the first to break this heart-rending news to the disciples. Within three days the Master was removed to Calcutta for better treatment. At Balaram's house he remained a Week until a suitable place could be found at Syampukur, in the northern section of Calcutta. During this Week he dedicated himself practically without respite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshineswar. Discourses incessantly flo Wed from his tongue, and he often Went into samadhi. Dr. Mahendra Sarkar, the celebrated homeopath of Calcutta, was invited to undertake his treatment.
   --- SYAMPUKUR
   In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. Here Narendra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became more serious they remained with him almost constantly, s Weeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of the Master and the leadership of Narendra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They Were privileged to witness many manifestations of the Master's divine po Wers. Narendra received instructions regarding the propagation of his message after his death.
   The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to prepare the special diet of the patient. The d Welling space being extremely limited, she had to adapt herself to cramped conditions. At three o'clock in the morning she would finish her bath in the Ganges and then enter a small covered place on the roof, where she spent the whole day cooking and praying. After eleven at night, when the visitors Went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent three months, working hard, sleeping little, and praying constantly for the Master's recovery.
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great po Wer of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death Were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
   In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to Welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they Were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
   The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
   It was noticed at this time that some of the devotees Were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations Were being carefully practised at home, while some Were the outcome of malnutrition, mental Weakness, or nervous debility. He mercilessly exposed the devotees who Were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE
  --
   It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. T Welve disciples Were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
   worldly duties.
  --
   MASTER: "Very Well, I shall try."
   A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for the Master's recovery.
   "I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples Were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, " Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some Wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual po Wer.
   Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
   The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and Went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.
   Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be Weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very Well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
   The words Were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allo Wed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."
   Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"
   The Holy Mother secretly Went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
   One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp Were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
   After another long period Narendra regained full consciousness. Bathed in peace, he Went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."
   Some days later, Narendra being alone with the Master, Sri Ramakrishna looked at him and Went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found the Master Weeping.
   Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this po Wer you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.
  --
   Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallo Wed, and the rest ran over his chin. Two attendants began to fan him. All at once he Went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which Were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flo Wers. A procession was formed. The passers-by Wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.
   While the devotees Were returning to the garden house, carrying the urn with the sacred ashes, a calm resignation came to their souls and they cried, "Victory unto the Guru!"
   The Holy Mother was Weeping in her room, not for her husband, but because she felt that Mother Kali had left her. As she was about to put on the marks of a Hindu widow, in a moment of revelation she heard the words of faith, "I have only passed from one room to another."

0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   The Fifth Volume concludes the first collected edition of the published works of Sri Nolini Kanta Gupta. His more recent as Well as unpublished writings await publication.
   The present volume consists of three books: Light of Lights, Eight Talks and S Weet Mother; there are also translations from Sanskrit, Pali, Bengali and French. These, along with the translations of the Dhammapada and Charyapada, have been mostly serialised in Ashram journals.
   His original writings in French have also been included here. We are grateful to the Government of India for a grant towards meeting the cost of publication of this volume.
   31 March 1974

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    own Commentary gives occasion for a few notes. We
    have so much material by Crowley himself about this
    book that We can do no better that quote some
    passages which We find scattered about in the un-
    published volumes of his "CONFESSIONS." He
  --
     We count as a chapter the two pages filled re-
    respectively with a note of interrogation and a mark of
  --
    without success. I Went off in desperation to `change
    my luck', by doing something entirely contrary to
  --
    because I did not know it. He Went to the book-
    shelves; taking out a copy of THE BOOK OF LIES, he
  --
     Weapons, and it must be remembered that this card is
    numbered 1, again connecting all these symbols with
  --
     The essential Weapon of Mercury is the Caduceus.
                   NOTE
  --
     In line 5, We come to an important statement, an
    adumbration of the most daring thesis in this book-
  --
    These six Were destroyed by the Master of the
     Temple; and he spake not.
  --
     We then see what different classes of people do with
    the many.
  --
    None are They whose number is Six:(5) else Were they
     six indeed.
  --
    they have attained. If it Were not so, they would be
    called "six" in its bad sense of mere intellect.
  --
     All these Were men; their Godhead is the result of
    mythopoeia.
  --
     which I uttered not Were true.
    Blessed, unutterably blessed, is this last of the
  --
     The Dragon-Flies Were chosen as symbols of joy,
    because of the author's observation as a naturalist.
  --
     thy Weariness is changed into Ineffable Rest.
    For there is not Thou upon That Path: thou hast
  --
    But those disciples nearest to him Wept, seeing the
     Universal Sorrow.
  --
    Below these certain disciples Wept.
    Then certain laughed.
    Others next Wept.
    Others next laughed.
    Next others Wept.
    Next others laughed.
    Last came those that Wept because they could not
     see the Joke, and those that laughed lest they
  --
     openly, He also at the same time Wept secretly;
     and in Himself He neither laughed nor Wept.
    Nor did He mean what He said.
  --
     The title, "Onion-Peelings", refers to the Well-known
    incident in "Peer Gynt".
  --
    Mighty and marvellous is this Weakness, this
     Heaven which dra Weth me into Her Womb, this
  --
     is the Weakness of our sight.
    O fool! criest thou?
  --
    Be not caught within that Web, O child of Freedom!
     Be not entangled in the universal lie, O child of
  --
               THE BLIND WeBSTER
    It is not necessary to understand; it is enough to
  --
     We ignore what created us; We adore what We create.
     Let us create nothing but GOD!
  --
     mother; We create in our own image, which is theirs.
    Let us create therefore without fear; for We can
     create nothing that is not GOD.
  --
    tion; hence the title, "The Blind Webster".
     The universe is conceived as Buddhists, on the one
  --
     love, do barter, die. The Wealth of a language con-
     sists in its Abstracts; the poorest tongues have
     Wealth of Concretes.
    Therefore have Adepts praised silence; at least it
  --
    Go round to the West and repeat; but say {Epsilon-Rho-Omega-C?}.
    Go round to the South and repeat; but bellow
  --
     THAT one thing which We must express by two
     things neither of which possesses any rational
  --
    All that moves Well moves without will.
    All skillfulness, all strain, all intention is contrary to
  --
     which is done Well done.
    Thus spoke FRATER PERDURABO as he leapt
  --
     Frater P., as is Well known, is a mountaineer.
    This chapter should be read in conjunction with
  --
     in the Great Sea; yet not a feather is Wetted. so
     flieth He in the air, and lighteth upon the earth at
  --
     The secrets of his order Were, ho Wever, not lost, and
    are still being communicated to the worthy by his
  --
    Let him go round to the West, make the Holy
     Hexagram, and say: FILIUS ET FILIA UNUS
  --
    It is a serious misfortune that We happen to live in a
    tiny corner of the system, where the darkness reaches such
  --
    All that We know of Man, Nature, God, is just that
     which they are not; it is that which they throw off
  --
     Paragraph 1 is, of course, a Well-known scientific
    fact.
  --
    how are We to tell whether a Holy Illuminated Man of
    God is really so, since We can see nothing of him but
    his imperfections. :It may be yonder beggar is a King."
  --
     We shall frequently recur to this subject.
     By "the wheel spinning in the spire" is meant the
  --
     reaches West across the Altar, and cries:
    Hail Ra, that goest in Thy bark
  --
    May, might, must, should, probably, may be, We
     may safely assume, ought, it is hardly question-
  --
     We now, for the first time, attack the question of
    doubt.
  --
    "Liberte, Egalite, Fraternite", "In God We trust", and
    the like. Similarly We find people asserting today that
    woman is superior to man, and that all men are born
  --
     In paragraphs 7 and 8 We find a most important
    statement, a practical aspect of the fact that all truth
    is relative, and in the last paragraph We see how
    scepticism keeps the mind fresh, whereas faith dies in
  --
    The Weary pilgrim struggles on; the satiated pilgrim
     stops.
  --
     Were else too s Weet. It prevents one from slopping over
    into sentimentality.
  --
    Makes a man healthy and Wealthy and wise:
    But late to watch and early to pray
  --
     This does not agree very Well with the common or orthodox
    theogony of Chapter 11; but it is to be explained by the
  --
    22nd Aethyr, as Well as the usual authorities.
                  [109]
  --
     The fourscore-and-eleven books do not, We think,
    refer to the ninety-one chapters of this little master-
  --
     In paragraph 6 We see this spring identified with the
    phallus, for it is not only a source of water, but highly
    elastic, while the reference to the seasons alludes to the Well-
    known lines of the late Lord Tennyson:
  --
           Wears yet a precious je Wel in his head"
                   -Romeo and Juliet-
  --
    Lotus and je Wel of the Well-known Buddhist phrase and
    this seems to suggest that this "toad" is the Yoni; the
  --
    Yet with all this Went The Work awry; for THE
     WORD OF THE LAW IS {Theta-Epsilon-Lambda-Eta-Mu-Alpha}.
  --
    Masters Were sitting in pentagrams, and the Fellow-
    Craftsmen in triangles. This may refer to the number of
  --
    O my darling! We should not have spent Ninety
     Pounds in that Three Weeks in Paris!...Slash the
     Breaks on thine arm with a pole-axe!
  --
    the usual razor, as a more vigorous Weapon. One
    cannot be too severe in checking any faltering in the
  --
    "place" is perfected by "t"-as it Were, Yoni by Lingam
    - We get the word "placet", meaning "it pleases".
  --
    Yea, though I Were lo Wered by ropes into the
     utmost Caverns and Vaults of Eternity, there is
  --
    sardonic or cynical laughter to which We have previously
    alluded.
  --
    If, as I am not, I Were free to choose,
    How Buddhahood would battle with The Booze!
  --
     Were I a drunkard, I should think I had
    Good evidence that fate was "bloody bad".
  --
     Wealthiest of our Dukes complain to his cronies that
    "Times is cruel 'ard".
  --
    If only the Archbishop of Canterbury Were to go
     make in the streets and beg his bread!
  --
    crapulence. The priests of the gods Were carefully
    chosen, and carefully trained to fulfill the sacrament of
  --
     In paragraph 3, ho Wever, We see the penalty of
    conservatism; children must be Weaned.
     In the penultimate paragraph the words "the new
  --
     In the last paragraph We reach the sublime mystic
    doctrine that whatever you have must be abandoned.
  --
     HORUS to the Blind Eye that Weeps!(31) The Up-
     right One in thine Uprightness rejoiceth-Death
  --
  eye that Weeps" is a poetic Arab name for the lingam).
   The doctrine is that the Great Work should be accomplished without creating n
  --
  and create no new, so that, as it Were, the books are balanced. WHile you have
  either a credit or a debit, you are still in account with the universe.
  --
    Think of his woe if Laperouse Were shut!
    "I eat these oysters and I drink this wine
  --
    fight, but, by Jingo, if We do-") This is his meaning
    towards his attitude to complete freedom of speech and
  --
     the flames of violet Were become as tendrils of
     smoke, as mist at sunset upon the marsh-lands.
  --
    Sat no Elijah under the Juniper-tree, and Wept?
    Was not Mohammed forsaken in Mecca, and Jesus
  --
    These prophets Were sad at heart; but the chocolate
     at Rumpelmayer's is great, and the Mousse Noix
  --
    what We have said above, and the scriptural image of
    tongues is introduced.
  --
    interlocked word. We assume that the reader has
    thoroughly studied that word in Liber D., etc. The
  --
    allusions will then be obvious, save those which We
    proceed to not.
  --
    The Universe Were swallo Wed up in flame
     -Shemhamphorash!
  --
     (It does not.) it Were only to make hash
    Of that most "high" and that most holy game,
  --
     In Egyptian and Gnostic magick We meet with pylons
    and Aeons, which only open on the utterance of the
  --
     In Mohammedan magick We find a similar doctrine
    and practice; and the whole of Mantra-Yoga has been
  --
     In lines 507 We see the results of Shivadarshana. Do
    not imagine that any single ides, ho Wever high, ho Wever
  --
   The title of the chapter is borro Wed from the Well-known lines of Rudyard
  Kipling:
  --
  initiation unless it Were complete on every plane.
   Paragraph 2 will easily be understood by those who have practised
  --
  of all that We call life, in a way in which what We call death is not. 3, silv
  er,
  --
       Were I an hermit, how could I support
      The pain of consciousness, the curse of thought?
       Even Were I THAT, there still Were one sore
        spot-
  --
     Carey Street is Well known to prosperous Hebrews
    and poor Englishmen as the seat of the Bankruptcy
  --
    Now is this Well or ill?
    Emphasise gift, then man, then spend, then seventy
  --
    insanity desirable?" The oak is Weakened by the ivy
    which clings around it, but perhaps the ivy keeps it
  --
    of many most worthy brethren that We have yielded up
    that time and thought which gold could not have bought,
  --
    former. This chapter is therefore an apology, Were one
    needed, for the Book of Lies itself. In these few simple
  --
    Nature is wasteful; but how Well She can afford it!
    Nature is false; but I'm a bit of a liar myself.
  --
    And melancholy as existence is, the price is Well
     worth paying.
  --
     The poet asks, in verse 1, How can We baffle the
    Three Characteristics?
  --
     verily, oft-times he is Weary; it is Well that the
     Weight of the Karma of the Infinite is with him.
    Therefore is he glad indeed; for he hath finished THE
  --
     It is the sun and its own Weight that loosen it.
     So, also, is the act of the Adept. "Delivered from the
  --
    Any yet again! Do We not find that the most robust
     of men express no thoughts at all? They eat, drink,
  --
     We are Strassburg geese; the tastiness of our talk
     comes from the disorder of our bodies.
     We like it; this only proves that our tastes also are
     depraved and debauched by our disease.
  --
     We now return to that series of chapters which started
    with Chapter 8 ({Eta}).
  --
   In paragraph 7 We turn to the so-called Jetziratic attribution
  of Pentagrammaton, that follo Wed by Dr. Dee, and by the Hindus,
  --
    There is a dish of sharks' fins and of sea-slug, Well set
     in birds' nests...oh!
  --
     which she gave me before She Went away.
      March 22, 1912. E. V.
  --
    And seeing that I am old and Well stricken in years,
     and that my natural forces fail, therefore do I rise
  --
    21. The Blind Webster.
    22. The Despot.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  When We leave the field of art for that of spiritual religion, the scarcity of competent reporters becomes even more strongly marked. Of the day-to-day life of the great theocentric saints and contemplatives We know, in the great majority of cases, nothing whatever. Many, it is true, have recorded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Teresa, have left us autobiographies of the greatest value.
  But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, We are forced to rely upon the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Bos Well. Never have the small events of a contemplative's daily life been described with such a Wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this Wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings Were entirely Indian. But after the first few surprises and bewilderments, We begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life Were intensely Hindu and therefore, so far as We in the West are concerned, unfamiliar and hard to understand; its "essence", ho Wever, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  --------------------
  --
  The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line bet Ween the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they Were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
  But these words Were not the product of intellectual cogitation; they Were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
  There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they Were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the ans Wers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
  I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short explanations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
  In the Introduction I have drawn much material from the Life of Sri Ramakrishna, published by the Advaita Ashrama, Myvati, India. I have also consulted the excellent article on Sri Ramakrishna by Swami Nirvednanda, in the second volume of the Cultural Heritage of India.
  The book contains many songs sung either by the Master or by the devotees. These form an important feature of the spiritual tradition of Bengal and Were for the most part written by men of mystical experience. For giving the songs their present form I am grateful to Mr. John Moffitt, Jr.
  In the preparation of this manuscript I have received ungrudging help from several friends. Miss Margaret Woodrow Wilson and Mr.Joseph Campbell have worked hard in editing my translation. Mrs.Elizabeth Davidson has typed, more than once, the entire manuscript and rendered other valuable help. Mr.Aldous Huxley has laid me under a debt of gratitude by writing the Foreword. I sincerely thank them all.
  --
  Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, Western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other Were the subjects in which he attained considerable proficiency.
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school Were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, ho Wever, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a po Werful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
  --
  He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's lifetime itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all Were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message Were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
  M. spent his Weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they follo Wed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  After the Master's demise, M. Went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with s Weets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he Went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that city offered him the unique opportunity of associating himself with the places hallo Wed by the Master in his lifetime. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having read his famous Kathmrita known to English readers as The Gospel of Sri Ramakrishna.
  This brings us to the circumstances that led to the writing and publication of this monumental work, which has made M. one of the immortals in hagiographic literature.
  --
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The Wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative po Wers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
  --
  And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
  In Bengali the book is published in five volumes, the first part having appeared in 1902
  --
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now We can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., We get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.
  M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual disposition. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
  --
  In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and Well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes Were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flo Wed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, s Weet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
  Though a very Well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.
  Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and s Weet words would pierce the stoniest heart, make the worldly-minded Weep and repent and turn Godwards."
  ( Prabuddha Bharata Vol. XXXVII P 499.)
  As time Went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the s Weet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft s Weet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
  About t Wenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it Were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he Went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'
  SWMI TAPASYNANDA

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  object:0.00 - The Wellspring of Reality
  author class:R Buckminster Fuller
  --
   We are not seeking a license to ramble wordily. We are intent only upon being adequately concise. General systems science discloses the existence of minimum sets of variable factors that uniquely govern each and every system. Lack of knowledge concerning all the factors and the failure to include them in our integral imposes false conclusions. Let us not make the error of inadequacy in examining our most comprehensive inventory of experience and thoughts regarding the evoluting affairs of all humanity.
  There is an inherently minimum set of essential concepts and current information, cognizance of which could lead to our operating our planet Earth to the lasting satisfaction and health of all humanity. With this objective, We set out on our review of the spectrum of significant experiences and seek therein for the greatest meanings as Well as for the family of generalized principles governing the realization of their optimum significance to humanity aboard our Sun circling planet Earth.
   We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms predicated only upon the misleading nature of that which only superficially seems to be obvious. It is the consensus of great scientists that science is the attempt to set in order the facts of experience.
  Holding within their definition, We define Universe as the aggregate of allhumanity's consciously apprehended and communicated, nonsimultaneous, and only partially overlapping experiences. An aggregate of finites is finite. Universe is a finite but nonsimultaneously conceptual scenario.
  The human brain is a physical mechanism for storing, retrieving, and re-storing again, each special-case experience. The experience is often a packaged concept.
  --
  As Korzybski, the founder of general semantics, pointed out, the consequence of its single-tagging is that the rose becomes reflexively considered by man only as a red, white, or pink device for paying tribute to a beautiful girl, a thoughtful hostess, or last night's deceased acquaintance. The tagging of the complex biological process under the single title rose tends to detour human curiosity from further differentiation of its integral organic operations as Well as from consideration of its interecological functionings aboard our planet. We don't know what a rose is, nor what may be its essential and unique cosmic function. Thus for long have We inadvertently deferred potential discovery of the essential roles in Universe that are performed complementarily by many, if not most, of the phenomena We experience.
  But, goaded by youth, We older ones are now taking second looks at almost everything. And that promises many ultimately favorable surprises. The oldsters do have vast experience banks not available to the youth. Their memory banks, integrated and revie Wed, may readily disclose generalized principles of eminent importance.
  The word generalization in literature usually means covering too much territory too thinly to be persuasive, let alone convincing. In science, ho Wever, a generalization means a principle that has been found to hold true in every special case.
  --
  Mind is the Weightless and uniquely human faculty that surveys the ever larger inventory of special-case experiences stored in the brain bank and, seeking to identify their intercomplementary significance, from time to time discovers one of the rare scientifically generalizable principles running consistently through all the relevant experience set. The thoughts that discover these principles are Weightless and tentative and may also be eternal. They suggest eternity but do not prove it, even though there have been no experiences thus far that imply exceptions to their persistence. It seems also to follow that the more experiences We have, the more chances there are that the mind may discover, on the one hand, additional generalized principles or, on the other hand, exceptions that disqualify one or another of the already catalogued principles that, having heretofore held "true" without contradiction for a long time, had been tentatively conceded to be demonstrating eternal persistence of behavior. Mind's relentless reviewing of the comprehensive brain bank's storage of all our special-case experiences tends both to progressive enlargement and definitive refinement of the catalogue of generalized principles that interaccommodatively govern all transactions of Universe.
  It follows that the more specialized society becomes, the less attention does it pay to the discoveries of the mind, which are intuitively beamed toward the brain, there to be received only if the switches are "on." Specialization tends to shut off the wide-band tuning searches and thus to preclude further discovery of the all-po Werful generalized principles. Again We see how society's perverse fixation on specialization leads to its extinction. We are so specialized that one man discovers empirically how to release the energy of the atom, while another, unbeknownst to him, is ordered by his political factotum to make an atomic bomb by use of the secretly and anonymously published data. That gives much expedient employment, which solves the politician's momentary problem, but requires that the politicians keep on preparing for further warring with other political states to keep their respective peoples employed. It is also mistakenly assumed that employment is the only means by which humans can earn the right to live, for politicians have yet to discover how much Wealth is available for distribution. All this is rationalized on the now scientifically discredited premise that there can never be enough life support for all. Thus humanity's specialization leads only toward warring and such devastating tools, both, visible and invisible, as ultimately to destroy all Earthians.
  Only a comprehensive switch from the narrowing specialization and toward an evermore inclusive and refining comprehension by all humanity-regarding all the factors governing omnicontinuing life aboard our spaceship Earth-can bring about reorientation from the self-extinction-bound human trending, and do so within the critical time remaining before We have passed the point of chemical process irretrievability.
  Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction.
  Living upon the threshold bet Ween yesterday and tomorrow, which threshold We reflexively assumed in some long ago yesterday to constitute an eternal now, We are aware of the daily-occurring, vast multiplication of experience generated information by which We potentially may improve our understanding of our yesterdays' experiences and therefrom derive our most farsighted preparedness for successive tomorrows.
  Anticipating, cooperating with, and employing the forces of nature can be accomplished only by the mind. The wisdom manifest in the omni-interorderliness of the family of generalized principles operative in Universe can be employed only by the highest integrity of engagement of the mind's metaphysical intuiting and formulating capabilities.
   We are able to assert that this rationally coordinating system bridge has been established bet Ween science and the humanities because We have made adequate experimental testing of it in a computerized world-resource-use-exploration system, which by virtue of the proper inclusion of all the parameters-as guaranteed by the synergetic start with Universe and the progressive differentiation out of all the parts-has demonstrated a number of alternate ways in which it is eminently feasible not only to provide full life support for all humans but also to permit all humans' individual enjoyment of all the Earth without anyone profiting at the expense of another and without any individuals interfering with others.
  While it takes but meager search to discover that many Well-known concepts are false, it takes considerable search and even more careful examination of one's own personal experiences and inadvertently spontaneous reflexing to discover that there are many popularly and even professionally unknown, yet nonetheless fundamental, concepts to hold true in all cases and that already have been discovered by other as yet obscure individuals. That is to say that many scientific generalizations have been discovered but have not come to the attention of what We call the educated world at large, thereafter to be incorporated tardily within the formal education processes, and even more tardily, in the ongoing political-economic affairs of everyday life. Knowledge of the existence and comprehensive significance of these as yet popularly unrecognized natural laws often is requisite to the solution of many of the as yet unsolved problems now confronting society. Lack of knowledge of the solution's existence often leaves humanity confounded when it need not be.
  Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most po Werful human environment transforming events of our totally known and reasonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, We might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
  It is synergetically reasonable to assume that relativistic evaluation of any of the separate drives of art, science, education, economics, and ideology, and their complexedly interacting trends within our own times, may be had only through the most comprehensive historical s Weep of which We are capable.
  There could be produced a synergetic understanding of humanity's cosmic functioning, which, until now, had been both undiscovered and unpredictable due to our deliberate and exclusive preoccupation only with the separate statistics of separate events. As a typical consequence of the latter, We observe our society's persistent increase of educational and employment specialization despite the already mentioned, Well-documented scientific disclosure that the extinctions of biological species are always occasioned by overspecialization. Specialization's preoccupation with parts deliberately forfeits the opportunity to apprehend and comprehend what is provided exclusively by synergy.
  Today's news consists of aggregates of fragments. Anyone who has taken part in any event that has subsequently appeared in the news is aware of the gross disparity bet Ween the actual and the reported events. The insistence by reporters upon having advance "releases" of what, for instance, convocation speakers are supposedly going to say but in fact have not yet said, automatically discredits the value of the largely prefabricated news. We also learn frequently of prefabricated and prevaricated events of a complex nature purportedly undertaken for purposes either of suppressing or rigging the news, which in turn perverts humanity's tactical information resources. All history becomes suspect. Probably our most polluted resource is the tactical information to which humanity spontaneously reflexes.
  Furthermore, today's hyperspecialization in socioeconomic functioning has come to preclude important popular philosophic considerations of the synergetic significance of, for instance, such historically important events as the discovery within the general region of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experimentally invalidated. Atoms and crystal complexes of atoms Were held to be obviously inanimate; the protoplasmic cells of biological phenomena Were held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and soft-skinned humans Were clearly not to be confused with hard, cold granite or steel objects. A clear-cut threshold bet Ween animate and inanimate was therefore assumed to exist as a fundamental dichotomy of all physical phenomena. This seemingly placed life exclusively within the bounds of the physical.
  The supposed location of the threshold bet Ween animate and inanimate was methodically narro Wed down by experimental science until it was confined specifically within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist bet Ween animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. All organisms consist physically and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experimentally demonstrable. Belated news of the elimination of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been supposed by the false assumption that there was a separate physical phenomenoncalled animate within which life existed. No life per se has been isolated. The threshold bet Ween animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomically structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemically successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates Weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, We know it is Weightless. At the moment of death, no Weight is lost. All the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
  It is spontaneously inquisitive. It sorts out and endeavors to understand.
  --
  Science's self-assumed responsibility has been self-limited to disclosure to society only of the separate, supposedly physical (because separately Weighable) atomic component isolations data. Synergetic integrity would require the scientists to announce that in reality what had been identified heretofore as physical is entirely metaphysical-because synergetically Weightless. Metaphysical has been science's designation for all Weightless phenomena such as thought. But science has made no experimental finding of any phenomena that can be described as a solid, or as continuous, or as a straight surface plane, or as a straight line, or as infinite anything. We are now synergetically forced to conclude that all phenomena are metaphysical; wherefore, as many have long suspected-like it or not-life is but a dream.Science has found no up or down directions of Universe, yet scientists are personally so ill-coordinated that they all still personally and sensorially see "solids" going up or down-as, for instance, they see the Sun "going down." Sensorially disconnected from their theoretically evolved information, scientists discern no need on their part to suggest any educational reforms to correct the misconceiving that science has tolerated for half a millennium.
  Society depends upon its scientists for just such educational reform guidance.
  Where else might society turn for advice? Unguided by science, society is allo Wed to go right on filling its childrens' brain banks with large inventories of competence-devastating misinformation. In order to emerge from its massive ignorance, society will probably have to rely exclusively upon its individuals' own minds to survey the pertinent experimental data-as do all great scientist-artists. This, in effect, is what the intuition of world-around youth is beginning to do. Mind can see that reality is evoluting into Weightless metaphysics. The Wellspring of reality is the family of Weightless generalized principles.
  It is essential to release humanity from the false fixations of yesterday, which seem now to bind it to a rationale of action leading only to extinction.
  --
  Children freed of the ignorantly founded educational traditions and exposed only to their spontaneously summoned, computer-stored and -distributed outflow of reliable-opinion-purged, experimentally verified data, shall indeed lead society to its happy egress from all misinformedly conceived, fearfully and legally imposed, and physically enforced customs of yesterday. They can lead all humanity into omnisuccessful survival as Well as entrance into an utterly new era of human experience in an as-yet and ever-will-be fundamentally mysterious Universe.
  And whence will come the Wealth with which We may undertake to lead world man into his new and validly hopeful life? From the Wealth of the minds of world man-whence comes all Wealth. Only mind can discover how to do so much with so little as forever to be able to sustain and physically satisfy all humanity.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  Why should We want to see, and why in particular should We
  single out man as our object ?
  Seeing. We might say that the whole of life lies in that verb
  if not ultimately, at least essentially. Fuller being is closer union :
  --
  always something more to be seen. After all, do We not judge
  the perfection of an animal, or the supremacy of a thinking being,
  --
  ask again why We are turning our attention particularly to man.
  Has man not been adequately described already, and is he not a
  --
  Subjectively, first of all, We are inevitably the centre of
  perspective of our own observation. In its early, naive stage,
  science, perhaps inevitably, imagined that We could observe
  phenomena in themselves, as they would take place in our
  absence. Instinctively physicists and naturalists Went to work as
  though they could look down from a great height upon a world
  --
  as Well as us. But it is peculiar to man to occupy a position in
  32
  --
  logical properties of thought, We find ourselves situated at a
  singular point, at a ganglion which commands the whole fraction
  --
  really to become more, if vision is really fuller being, then We
  should look closely at man in order to increase our capacity to
  --
  But to do this We must focus our eyes correctly.
  From the dawn of his existence, man has been held up as a
  --
  gradual acquisition, as We shall show, covers and punctuates the
  whole history of the struggles of the mind :
  --
  A sense of proportion, realising as best We can the difference
  of physical scale which separates, both in rhythm and dimension,
  --
  disjointed world. Conversely, We have only to rid our vision of
  the threefold illusion of smallness, plurality and immobility, for
  man effordessly to take the central position We prophesied the
  momentary summit of an anthropogenesis which is itself the
  --
  them as they really Were, but rather as We must picture them to
  ourselves so that the world may be true for us at this moment.
  --
  placed us. It is a safe and modest method and yet, as We shall see,
  it suffices, through symmetry, to bring out ahead of us surprising
  --
  which he belongs ; as We look at him our minds incline to break
  nature up into pieces and to forget both its deep inter-relations
  and its measureless horizons : We incline to all that is bad in
  anthropocentrism. And it is this that still leads scientists to refuse
  --
  covers the interior as Well as the exterior of things ; mind as Well
  as matter. The true physics is that which will, one day, achieve

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Over and above Sadhana, writing work and rendering spiritual help to the world during his apparent retirement there Were plenty of other activities of which the outside world has no knowledge. Many prominent as Well as less known persons sought and obtained interviews with him during these years. Thus, among Well-known persons may be mentioned C.R. Das, Lala Lajpat Rai, Sarala Devi, Dr. Munje, Khasirao Jadhav, Tagore, Sylvain Levy. The great national poet of Tamil Nadu, S. Subramanya Bharati, was in contact with Sri Aurobindo for some years during his stay at Pondicherry; so was V.V.S. Aiyar. The famous V. Ramaswamy Aiyangar Va Ra of Tamil literature[3] stayed with Sri Aurobindo for nearly three years and was influenced by him. Some of these facts have been already mentioned in The Life of Sri Aurobindo.
   Jung has admitted that there is an element of mystery, something that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and Avatars.
   Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by personality We mean something which can be described as "a pattern of being marked out by a settled combination of fixed qualities, a determined character.... In one view personality is regarded as a fixed structure of recognisable qualities expressing a po Wer of being"; another idea regards "personality as a flux of self-expressive or sensitive and responsive being.... But flux of nature and fixity of nature" which some call character "are two aspects of being neither of which, nor indeed both together, can be a definition of personality.... But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by structural limits."[4]
   The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it imposes a complete and radical reintegration of the human personality. Sri Aurobindo was not merely the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the tremendous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically there are no limits to its expansion and ascent. It can reach in its growth what appears to man at present as a 'divine' status. It goes without saying that this attainment is not an easy task; there are conditions to be fulfilled for the transformation from the human to the divine.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Our community is growing more and more; We are nearly thirty
  (not counting those who are scattered all over India); and I
  --
  organisation, on the material as Well as the spiritual side, and you
  can easily imagine what it means. We already occupy five houses,
  one of which is our property; others will follow. New recruits
  --
  and contains several buildings with courtyards and gardens. We
  have just bought, repaired and comfortably furnished one of
  these houses and then, just recently, We have settled there, Sri
  Aurobindo and myself, as Well as five of the closest disciples.
   We have joined the houses together with openings in some
  --
  of the first thirteen; I had them mailed to you as they Were
  published.2
  --
  The Ashram is becoming a more and more interesting institution. We have now acquired our t Wenty-first house; the number
  of paid workers of the Ashram (labourers and servants) has
  --
  genius. This is very far from the truth, and if they are so Well
  known in Western countries, it is probably because their stature
  does not go beyond the understanding of the Western mind.
  India has far greater geniuses than these and in the most
  --
  has lasted long enough; this is the master We must now refuse
  to serve. This is the great, the only remedy.
  --
  from outside feel as if they Were in another world. It is indeed
  something of another world, a world in which the inner life
  --
  the realisation of an ideal. The life We lead here is as far from
  ascetic abstinence as from an enervating comfort; simplicity is
  --
  Even here, in this poor little nook, We have not escaped the
  general malady. For three or four days the forces at work Were
  ugly and could justifiably cause anxiety, and a great confusion
  --
  ended quite Well, considering the difficult circumstances. But
  now more than 14,000 workers are out of work. The largest
  --
  sense. But perhaps We see it this way simply because nearness
  makes us see all the details. From a distance the details fade and
  --
  Speaking of recent events, you ask me "whether it was a dangerous bluff" or whether We "narrowly escaped disaster". To
  assume both at the same time would be nearer to the truth.
  --
  and diplomacy Were used, but on the other hand, behind every
  human will there are forces at work whose origin is not human

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong po Wer of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great po Wers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human po Wers and utilities. But it has first to rediscover itself, bring to the surface
  The Conditions of the Synthesis
  --
  In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For We mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence We see partially expressed in man and in the Cosmos. But all life, when We look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
  Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narro Wer but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
  --
  Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, po Wers and results which Were always latent but which her ordinary movements do not easily or do not often manifest.
  But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The
  --
  Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase Wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
  God. Therefore We see in India that a sharp incompatibility has been created bet Ween life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony bet Ween the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lo Wer to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lo Wer. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most po Werful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and We can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."
  

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

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  kneading table for two days? If it is not repaired at once, We
  shall have no bread to eat. The work must be done immediately.
  --
  formation is at least as strong as yours - and We must never
  tempt the adverse forces.
  --
  Four bats Were found in the north end of the West
  roofbeam. Two of them got drenched with solignum.2
  --
  I am Weeping without knowing why.
   Weep if you like, but do not worry. After the rain the sun shines
  --
  misunderstand our own ways, We who are too sincerely seeking
  for the Truth expression to be easily understood by ordinary
  --
  "Grant that We may effectuate Thy Victory"8 if the
  time has come... but it is for You to ans Wer, O S Weet
  --
  aspiration that We can hasten the day of victory.
  13 August 1932
  --
  longer than your estimate and We are pushed on and on Week
  after Week. I like better to count largely and not to be disappointed.
  Mother, what is the proper attitude? If I hear suggestion
  --
  Because of the sudden rain We wanted to close the windows and
  found, with some discomfort, that not a single one is closing
  --
  work done by Y? How nice it is! The work We have done
  is not so nice." I replied: "I know at least one reason. It is
  --
  morning you Were missing from your post from 9:30 to
  10:30." X said, "But Y also takes off sometimes."
  --
  ask for anything on the first. You would do Well to ask strictly
  for the things you need.
  --
  What can We do? He is a good and regular worker, isn't he? I
  hope this new marriage will not make him irregular.
  Should We give him the money? If you think it is necessary,
  I shall not say No.
  --
  Simply Welcome the fact that you have become aware of a lack
  of thoroughness, since this awareness allows you to make further progress. Indeed, making progress, overcoming a difficulty,
  --
  contagious; that is to say, We readily pick up the vibration of
  someone We meet, especially if that vibration is at all strong. So
  it is easy to understand that someone who carries in and around
  --
  Now that is indeed an imprudent prayer! It is as if you Were
  deliberately attracting an unpleasant experience to yourself.
  --
  of wood. A large quantity of old planks Were thus used
  up. But Y expressed his dissatisfaction when he saw the
  --
  Sadhak: No, We meditate with Mother.
  Mr. Z: On what do you meditate?
  --
  Sadhak: Yes, We are not all under a hallucination!
  Mr. Z: Are you sure it isn't a hallucination?
  --
  Z has asked whether We could give double pay for the extra
  working hour from six to seven in the evening. I have said Yes.
  --
  call you one morning alone with X into my little room, and We
  shall discuss the matter quietly. When will you learn not to lose
  --
  Several times We have spoken in a general way about reducing the number of workers. I have always said Yes, and I would
  be very happy to cut down expenses as much as possible.
  But when We came to the details of carrying this out, We always found ourselves confronted with the same difficulty: whom
  to dismiss? And according to your ans Wers the difficulty seemed
  --
  am giving them three Weeks' advance notice: as of July 1st the
  number of workmen will be reduced by... (give the exact figure).
  --
  put up is not meant for them and that in any event We want
  to retain their services, so they do not have to look for work
  --
  And from July 1st We shall also have to think about reducing
  the number of projects undertaken at one time, in order to meet
  --
  pendulum is, the slo Wer the movement. (I knew that very Well
  - but this is not an ordinary pendulum since it works by rotary
  --
  yoga, are still convinced that "a cat is a cat", as We commonly
  say in French, and that one can rely only on one's physical eyes
  --
  Sleep Well and rest yourself beneath the protective shade of my
  blessing.
  --
  this Weakness? O S Weet Mother, how should one act in
  such cases?
  --
  will see that there Were good grounds for the first suggestion, whereas the second one was importunate. How can
  one distinguish bet Ween these two types of suggestions?
  --
  right. We shall both submit our views to Mother and she will
  decide."
  --
  From what X wrote, I understood that the nails Were loose
  and that a little scraping and pulling would be enough to ease
  --
  When We are in the presence of hostile forces, only the purity of
  an absolute truth can conquer them.
  --
  So you should behave as if nothing had happened and Welcome
  him back. I hope that Y too will not make any unnecessary

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yoga, a specialising and separative tendency which, like all things in Nature, had its justifying and even imperative utility and We seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
  But in order that We may be wisely guided in our effort, We must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle We must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
  Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that Went forth from the Eternal since the beginning. For the particular utilities We must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
  Afterwards We may more easily find the one common principle and the one common po Wer from which all derive their being and tendency, towards which all subconsciously move and in which, therefore, it is possible for all consciously to unite.
  The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements. There is that which is already evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there is that which is to be evolved and may perhaps be already
  --
   displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may Well be, even in some, ho Wever rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats.
  She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence.
  --
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Po Wer contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom We must flee.
  Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is po Werfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the po Wer of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
  --
  If the bodily life is what Nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the lofty preoccupying thought in her; this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever she can get free from the trammels of her first vital and physical realisations. For here in man We have a distinction which is of the utmost importance. He 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. Mind in man is first emmeshed in the life of the body, where in the plant it is entirely involved and in animals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they Were the entire aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true human existence, therefore, only begins when the intellectual mentality emerges out of the material and We begin more and more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
  The mental life thus evolving in man is not, indeed, a
  --
   common possession. In actual appearance it would seem as if it Were only developed to the fullest in individuals and as if there Were great numbers and even the majority in whom it is either a small and ill-organised part of their normal nature or not evolved at all or latent and not easily made active.
  Certainly, the mental life is not a finished evolution of Nature; it is not yet firmly founded in the human animal. The sign is that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only in races or classes of men who reject the effort of thought, its disturbances, its tensions, or think only with the material mind.
  --
   We may perhaps, if We consider all the circumstances, come
  14
  --
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may Well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more po Werful faculties which are yet to manifest and to take possession of the lo Wer instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
  --
  But what then constitutes this higher or highest existence to which our evolution is tending? In order to ans Wer the question We have to deal with a class of supreme experiences, a class of unusual conceptions which it is difficult to represent accurately in any other language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
  The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. 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 selfexistent 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.
   antah.karan.a.
  --
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, We say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which d Well in us in a superconscious plane and to which, therefore, We may always ascend.
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective po Wer of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
  Consciousness. The evolution which We observe and of which
   saccidananda.
  --
   We are the terrestrial summit may be considered, in a sense, as an inverse manifestation, by which these supreme Po Wers in their unity and their diversity use, develop and perfect the imperfect substance and activities of Matter, of Life and of Mind so that they, the inferior modes, may express in mutable relativity an increasing harmony of the divine and eternal states from which they are born. If this be the truth of the universe, then the goal of evolution is also its cause, it is that which is immanent in its elements and out of them is liberated. But the liberation is surely imperfect if it is only an escape and there is no return upon the containing substance and activities to exalt and transform them.
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, We feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if We desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as Well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the po Wer freely to descend
  The Three Steps of Nature
  --
   as Well as ascend the great stair of existence. For if the eternal
  Wisdom exists at all, the faculty of Mind also must have some high use and destiny. That use must depend on its place in the ascent and in the return and that destiny must be a fulfilment and transfiguration, not a rooting out or an annulling.
   We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which We emerge and by which We raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, We accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo was never a social man in the current sense of the term and definitely he was not a man of the crowd. This was due to his grave temperament, not to any feeling of superiority or to repulsion for men. At Baroda there was an Officers' Club which was patronised by the Maharajah and though Sri Aurobindo enrolled himself as a member he hardly Went to the Club even on special occasions. He rather liked a small congenial circle of friends and spent most of his evenings with them whenever he was free and not occupied with his studies or other works. After Baroda when he Went to Calcutta there was hardly any time in the storm and stress of revolutionary politics to permit him to lead a 'social life'. What little time he could spare from his incessant activities was spent in the house of Raja Subodh Mallick or at the Grey Street house. In the Karmayogin office he used to sit after the office hours till late chatting with a few persons or trying automatic writing. Strange dictations used to be received sometimes: one of them was the following: "Moni [Suresh Chakravarty] will bomb Sir Edward Grey when he will come as the Viceroy of India." In later years at Pondicherry there used to be a joke that Sir Edward took such a fright at the prospect of Moni's bombing him that he never came to India!
   After Sri Aurobindo had come to Pondicherry from Chandernagore, he entered upon an intense period of Sadhana and for a few months he refused to receive anyone. After a time he used to sit down to talk in the evening and on some days tried automatic writing. Yogic Sadhan, a small book, was the result. In 1913 Sri Aurobindo moved to Rue Franois Martin No. 41 where he used to receive visitors at fixed times. This was generally in the morning bet Ween 9 and 10.30.
   But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing football, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards regular meditations began at about 4 p.m. in which practically all the inmates participated. After the meditation all of the members and those who Were permitted shared in the evening sitting. This was a very informal gathering depending entirely upon Sri Aurobindo's leisure.
   When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who Were already there. Besides, I used to take detailed notes of the Evening Talks which We all had with the Master. They Were not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acquire for those who would come to know his mission a very great significance.
   As years passed the evening sittings Went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana Were allo Wed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
   He came dressed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a small opening at the top of the grass-curtains that covered the verandah upstairs in No. 9, Rue de la Marine. How much Were these sittings dependent on him may be gathered from the fact that there Were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abrupt "Yes" or "No" to all attempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
   Very often some news-item in the daily newspaper, town-gossip, or some interesting letter received either by him or by a disciple, or a question from one of the gathering, occasionally some remark or query from himself would set the ball rolling for the talk. The whole thing was so informal that one could never predict the turn the conversation would take. The whole house therefore was in a mood to enjoy the freshness and the delight of meeting the unexpected. There Were peals of laughter and light talk, jokes and criticism which might be called personal, there was seriousness and earnestness in abundance.
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allo Wed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
  --
   But there Were occasions when he did give his independent, personal views on some problems, on events or other subjects. Even then it was never an authoritarian pronouncement. Most often it appeared to be a logically worked out and almost inevitable conclusion expressed quite impersonally though with firm and sincere conviction. This impersonality was such a prominent trait of his personality! Even in such matters as dispatching a letter or a telegram it would not be a command from him to a disciple to carry out the task. Most often during his usual passage to the dining room he would stop on the way, drop in on the company of four or five disciples and, holding out the letter or the telegram, would say in the most amiable and yet the most impersonal way: "I suppose this has to be sent." And it would be for someone in the group instantly to volunteer and take it. The expression he very often used was "It was done" or "It happened", not "I did."
   From 1918 to 1922, We gathered at No. 41, Rue Franois Martin, called the Guest House, upstairs, on a broad verandah into which four rooms opened and whose main piece of furniture was a small table 3' x 1' covered with a blue cotton cloth. That is where Sri Aurobindo used to sit in a hard wooden chair behind the table with a few chairs in front for the visitors or for the disciples.
   From 1922 to 1926, No. 9, Rue de la Marine, where he and the Mother had shifted, was the place where the sittings Were held. There, also upstairs, was a less broad verandah than at the Guest House, a little bigger table in front of the central door out of three, and a broad Japanese chair, the table covered with a better cloth than the one in the Guest House, a small flo Wer vase, an ash-tray, a block calendar indicating the date and an ordinary time-piece, and a number of chairs in front in a line. The evening sittings used to be after meditation at 4 or 4.30 p.m. After 24 November 1926, the sittings began to get later and later, till the limit of 1 o'clock at night was reached. Then the curtain fell. Sri Aurobindo retired completely after December 1926, and the evening sittings came to a close.
   On 8 February 1927, Sri Aurobindo and the Mother moved to No. 28, Rue Franois Martin, a house on the north-east of the same block as No. 9, Rue de la Marine.
  --
   There Were no formal evening sittings during these years, but what appeared to me important in our informal talks was recorded and has been incorporated in this book.
   [1] Sri Aurobindo and His Ashram, 1985, p. 22.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The condition you Were in while embroidering the "Silence"
  flo Wer1 cannot return as it was before, for in this world things
  --
  I simply meant to say that you Were happy and confident as a
  child or an animal is confident and happy without knowing why.
  --
  It is good to observe yourself in order to see your Weaknesses
  and be able to correct them.
  --
  While You Were playing the organ, I had the feeling
  that the others Were listening to the Mother playing the
  organ for me, and it made me feel proud. I understood,
  --
  I am quite sure that while you Were listening to the music, you
  could also feel the pure and simple joy of the music for its own
  --
  see one's faults and Weaknesses clearly, but one should not see
  only them, for that too would be one-sided. One should also
  --
  to me that You Were very serious.
  I write to You whatever I think I ought to tell You,
  --
  serious, as You Were this morning, I would rather put an
  end to the matter.
  --
  you Were exceptional. But you have follo Wed the example of
  other people, you have learned from them to be discontented,
  --
  all the divine forces Were to concentrate on you, it would be in
  vain - you would refuse to receive them.
  --
  more the confident child you Were, do not brood over your faults
  and difficulties - it is your smile that will chase them away.
  --
  And if there is nothing bad in me, why are We taking
  so much trouble? It would be better to remain quiet because "what should disappear will disappear; only what
  --
  when you Were truly the eternal little smile, spontaneously and
  effortlessly, when you felt satisfied with your work, happy to
  --
  dressed, then Went to collect my notebook from X's
  window (I always go there). Then at about 6:30 I
  --
  I Went for Pranam, then at 7:45 I started work again.
  At 9:30 I Went to Y's house to get some work for
  Z, then sat down again to work until 11:30. Then I
  --
  If I give you such a big frame, We shall have to build a room to
  fit the frame in!
  --
  work We do for the Divine - are they expressions of
  supramental beauty in the physical?
  --
  which lies, as it Were, at the very heart of creation. But the
  supramental beauty is something much higher and more perfect;
  --
  I am very happy when I Wear your saris, but I also wish to keep
  them as carefully as one keeps works of art, and that is why I
  do not Wear them very often.
  9 March 1933
  --
  the original and which the copy, and it may very Well be that
  the copy is even more beautiful than the original. You saw that
  I was Wearing the gown this evening when I Went for a walk on
  the terrace.
  --
  it is ready, You will Wear it and then tell me if it is Well
  cut or not. Because if it is Well cut, I can cut other things
  without any hesitation.
  --
  on your eyes. If your eyes Were to get spoiled in any way, it
  would be the end of your beautiful embroideries! When you
  --
  lesson and at 12:30 I Went to bed.
  Today I worked on the blouse for three hours.
  --
  It is a work of art. It is simply splendid. I feel as if I Were dressed
  in light.
  --
  Ashram I saw X and Y and We talked together happily.
  "How are you?" Y asked me. I had nothing to say, so I
  --
  Then it was lunchtime, so We Went to take our plates.
  I was first and I took my seat with a place on either side
  --
  the sadhaks Went before Sri Aurobindo and the Mother to receive their blessings.
  Series Three - To "My little smile"
   We talk about evaporate and We lose the benefit they could have
  brought us.
  --
  so I speak only about important things, with her as Well
  as with others; that is to say, if she asks me something I
  --
  rather when I try to concentrate, I cannot smile at anyone and if I try to smile I feel as if I Were smiling
  superficially.
  --
  That is enough; all I ask is that We exchange a little "bonjour"7
  every day. When you have something special or important or
  --
  My dear little child, why Were you Weeping so much this morning at Pranam? I was so sorry I could not comfort you. Won't you
  tell me about your sorrow so that I may remove it if possible?
  You know that all my love is always with you as Well as my best
  will to help you out of your difficulties.
  --
  But this little heart is full of love. Mother, We are
  going to burn all the bad things in this little heart. Then
  --
  beautiful for You We ought to be happy, no matter who
  made it, myself or someone else; I mean that upon seeing
  --
  unnecessarily. You Were mistaken if you thought I was showing
  displeasure.
  --
  it concerned you because you Were present, and I took it as
  a promise that your difficulties would give way and that you
  --
  I don't think it would be good to dye it again. It would become too dark. But We can take the irregularities as movements
  of water and underline them with a fine gold thread; then it will
  look as if it Were done deliberately and it will be even lovelier.
  Next time I see you, I shall show you exactly what I mean. Don't
  --
  beautiful than We had thought, and yet without considering you
  write in a fit of bad temper: "I don't want to do this sari any
  --
  Last night when I Went to bed at about 9:30, I felt a
  sort of fear, as if someone Were there or someone might
  come. I shut my eyes and after a moment, in my sleep,
  --
  You have described your condition very Well and since you
  are so conscious of it, I feel that soon you will be able to master it.
  --
  and I Wear them with affection and joy.
  My blessings and my love are always with you.
  --
   Weren't you a little annoyed that I didn't Wear your embroidered
  saris all these days? It is certainly not because I dislike Wearing
  them - quite the contrary. But they are rather heavy and warm
  and I prefer to keep them for Wearing bet Ween November and
  January - at that time there are many visitors because of the
  vacations and I shall then Wear the embroidered saris with the
  greatest pleasure since the season is a bit cooler.

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  NATURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms as her three steps of ascent. And We have consequently as the condition of all our activities these three mutually interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their result. Preserving and perfecting the physical, fulfilling the mental, it is Nature's aim and it should be ours to unveil in the perfected body and mind the transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the spiritual should not abrogate but transfigure our intellectual, emotional, aesthetic and vital activities.
  For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as Well as the house in which it d Wells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
  Since this is the plan of the divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these three elements in the being. As a result of their separate formulation in Nature, man has open to him a choice bet Ween three kinds of life, the ordinary material existence, a life of mental activity and progress and the unchanging spiritual beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole godhead, the perfect Man.
  --
  But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, Were the very incarnation of this instinctive and unintelligent principle in Nature. In the ancient Indian distinction bet Ween the once born and the twice born, it is to this material man that the former description can be applied. He does Nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
  Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great Wearinesses, swift exhaustions, startling recoils.
  It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its customary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over Matter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.
  --
  When the gulf bet Ween actual life and the temperament of the thinker is too great, We see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, Were often in former days, are even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.
  But such seclusion is justified only by some special activity.
  --
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, We have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  --
  Therefore from a concrete view of human life in its threefold potentialities We come to the same conclusion that We had drawn from an observation of Nature in her general workings and the three steps of her evolution. And We begin to perceive a complete aim for our synthesis of Yoga.
  Spirit is the crown of universal existence; Matter is its basis; Mind is the link bet Ween the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I beg to submit some facts for your gracious consideration. The Weakest and smallest of the bullocks used by
  X's cart-men are carrying more than 600 Dem of sand.
  --
  feeding tubs before the bullocks and Went away. He is
  not working satisfactorily. He does not keep things clean.
  --
  other bullocks so closely). The truth is that they dislike and distrust the present driver, and not without reason. When they Were
  working under the previous one they Were happy and cheerful
  and worked Well. Since this one is driving them they are sad and
  dejected and work reluctantly. I see no solution but to change
  --
  What is the use of being a sadhak if, as soon as We act, We
  act like the ignorant ordinary man?
  --
  just as Well elsewhere.
  26 August 1933
  --
  a precise ans Wer. It is Well known now, that there is no better
  cure for illnesses, whatever they are, than air and sun.
  --
  any of these things Were done by us it was a great mistake and I
  intend that it should never be rene Wed.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HESE relations bet Ween the different psychological divisions of the human being and these various utilities and objects of effort founded on them, such as We have seen them in our brief survey of the natural evolution, We shall find repeated in the fundamental principles and methods of the different schools of Yoga. And if We seek to combine and harmonise their central practices and their predominant aims, We shall find that the basis provided by Nature is still our natural basis and the condition of their synthesis.
  In one respect Yoga exceeds the normal operation of cosmic
  --
  In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it Were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal
  32
  --
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of po Wer and action. Ho Wever Monistic may be our intellectual conception of the highest truth of things, in practice We are compelled to accept this omnipresent Trinity.
  For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which We call our personality. It may be effected in the physical through the body; in the vital through the action of
  Bhakta, the devotee or lover of God; Bhagavan, God, the Lord of Love and Delight.
  --
  Bliss by the conversion of the central ego in the mind. And according to the point of contact that We choose will be the type of the Yoga that We practise.
  For if, leaving aside the complexities of their particular processes, We fix our regard on the central principle of the chief schools of Yoga still prevalent in India, We find that they arrange themselves in an ascending order which starts from the lo West rung of the ladder, the body, and ascends to the direct contact bet Ween the individual soul and the transcendent and universal
  Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-po Wer; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
  --
  Hathayoga aims at the conquest of the life and the body whose combination in the food sheath and the vital vehicle constitutes, as We have seen, the gross body and whose equilibrium is the foundation of all Nature's workings in the human being. The equilibrium established by Nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin.
  For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the individual life inhabiting this frame and the world-environment by which it is conditioned.
  --
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end We may ask what We have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the Weakness of Hathayoga 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. If in return for this loss We gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand 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 sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. 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 faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  --
  Samrajya as Well, outward empire, the control by the subjective consciousness of its outer activities and environment.
   We perceive that as Hathayoga, dealing with the life and body, aims at the supernormal perfection of the physical life and its capacities and goes beyond it into the domain of the mental life, so Rajayoga, operating with the mind, aims at a supernormal perfection and enlargement of the capacities of the mental life and goes beyond it into the domain of the spiritual existence.
  But the Weakness of the system lies in its excessive reliance on abnormal states of trance. This limitation leads first to a certain aloofness from the physical life which is our foundation and the sphere into which We have to bring our mental and spiritual gains. Especially is the spiritual life, in this system, too much associated with the state of Samadhi. Our object is to make the spiritual life and its experiences fully active and fully utilisable in the waking state and even in the normal use of the functions.
  But in Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.
  --
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, follo Wed 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 phenomenal 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, ho Wever 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 play of its forms and symbols. Such a method might Well lead to the elevation of the whole range of human intellect
  The Systems of Yoga
  --
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation bet Ween the supreme Soul and the individual, but extending it to a common feeling and mutual worship bet Ween the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
  --
   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.
  --
  Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in this triple path that We come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Work done with joy is work done Well.
  14 March 1932
  --
  Today when I Went to X for my music lesson I felt
  uneasy. I also felt that he is not very happy with me. I
  --
  music lesson, the good things that Were developing in me
  have been broken to pieces. Is it true?
  --
  together very much, and that is one more proof that We are doing
  them together, because they are nearly always just as I thought
  --
  sickness. It will pass - but you must eat Well regularly and sleep
   Well too, taking care not to go to bed too late.
  --
  relationships Well. You must choose to enter into relation only
  with those whose contact does not veil my presence. This is the
  --
  who loved us very much - my brother and myself - never allo Wed us to be ill tempered or discontented or lazy. If We Went
  to complain to her about one thing or another, to tell her that
   We Were discontented, she would make fun of us or scold us and
  say, "What is this nonsense? Don't be ridiculous. Quick! Off
  --
  doing and to do it Well (painting or music), to develop your
  mind, which is still very uncultivated, and to learn the elements
  --
  be hungry and you would eat Well, you would feel sleepy and
  sleep peacefully, and you would have no time to wonder whether
  --
  I know very Well what you need - it is to be surrounded
  by my love as by a protection, and truly my love is always with
  --
  A strong being is always quiet. It is Weakness that causes restlessness. I am sending you (on my envelope, but in reality too)
  the repose that comes from concentrated energy.
  --
  it. The Force and Consciousness are always with you, as Well as
  all my love.
  --
  I won't be irregular from today. You know very Well
  that I am not sick; it was a cloud, you know. Now I
  --
  that you should get Well; my force is with you to give you health.
  I take you into my arms, I take you to my heart.
  --
  and all will be Well; but you know, mother, nothing stays
  in me.
  --
  The palace and river Were the image of a moment from one of
  your past lives.
  --
  I understand your difficulty very Well. It is very common
  and can only be solved with much endurance in the will and
  --
  I know very Well what the true life for you is, and what
  your destiny is. But it is you who must become aware of it
  --
  can prepare yourself for a higher inspiration. You Were going
  round and round in the same forms; something new had to
  --
  letters Were written while he was away.)
  My dear child,
  --
  Read my letter very carefully, think it over Well to be sure
  that you have understood it completely, and when you have seen
  --
   Weakly that all will be Well; but this voice is so feeble
  that I cannot rely on it.1
  --
  The Mother underlined the words "all will be Well" and wrote beside them: "This is
  the voice of truth, the one you must listen to."
  --
  (The following letters are undated. Most Were written
  bet Ween 1932 and 1938 during the sadhak's first stay in
  --
  I know that you want to do Well, that you want to conquer,
  and that you aspire to overcome the Weaknesses. When they
  come, you should not think that I am displeased, but on the
  --
  Yes, I understand you very Well, my dear child, and my affection
  is always with you and it wants you to have a vast and lasting
  --
  Always nestle in my heart which is always ready to Welcome
  you, in my arms which are always ready to enfold you, and fear
  no obstacles - We shall dispel them all.
  With all my love.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might Well result in an integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that We do not easily find how We can arrive at their right union.
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, We see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it Were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the po Wer of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  42
  --
   the Divine is the one thing needful and it includes or leads up to all the rest; towards this sole good We have to drive and this attained, all the rest that the divine Will chooses for us, all necessary form and manifestation, will be added.
  The synthesis We propose cannot, then, be arrived at either by combination in mass or by successive practice. It must therefore be effected by neglecting the forms and outsides of the
  Yogic disciplines and seizing rather on some central principle common to all which will include and utilise in the right place and proportion their particular principles, and on some central dynamic force which is the common secret of their divergent methods and capable therefore of organising a natural selection and combination of their varied energies and different utilities.
  This was the aim which We set before ourselves at first when We entered upon our comparative examination of the methods of
  Nature and the methods of Yoga and We now return to it with the possibility of hazarding some definite solution.
   We observe, first, that there still exists in India a remarkable
  --
  This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which Were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction bet Ween the way of Knowledge and the way of Ananda, - Nature in man liberating itself by right discrimination in po Wer and practice of its own energies, elements and potentialities and Nature in man
  The Synthesis of the Systems
  --
  If, ho Wever, We leave aside, here also, the actual methods and practices and seek for the central principle, We find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools We have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
  Will-in-Po Wer executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Po Wer, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still po Werful when rightly used but fallen from the clarity of their original intention.
   We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a po Wer of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is po Wer of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists bet Ween the poles of rest and action. When the Energy is absorbed
  44
  --
  Yoga. In man We render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
  Knowledge and a faith that is the reflex in the lo Wer consciousness of a Truth or real Idea yet unrealised in the manifestation.
  --
  - and Yoga is nothing but practical psychology, - is the conception of Nature from which We have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lo Wer, or, as We may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction bet Ween natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  But, for practical purposes, there is a real distinction. The lo Wer
  Nature, that which We know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which We aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lo Wer to the higher is the aim of Yoga; and this passage
  The Synthesis of the Systems
  --
  But in either case it is always through something in the lo Wer that We must rise into the higher existence, and the schools of
  Yoga each select their own point of departure or their own gate of escape. They specialise certain activities of the lo Wer
  --
  Yoga that We seek must also be an integral action of Nature, and the whole difference bet Ween the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lo Wer Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  The method We have to pursue, then, 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. Thus in a sense
  God Himself, the real Person in us, becomes the sadhaka of the sadhana1 as Well as the Master of the Yoga by whom the lo Wer 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 d Welling in the Idea of the divine Nature upon that which We are in our entirety, produces
  Sadhana, the practice by which perfection, siddhi, is attained; sadhaka, the Yogin who seeks by that practice the siddhi.
  --
  Strength, often unobserved and behind the veil, substitutes itself for our 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 lo Wer 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
  --
  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 lo Wer manifestation is constituted and that everything in it, ho Wever seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefa thers fashioning the gods as a smith forges the crude material in his smithy.
  Thirdly, the divine Po Wer in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, ho Wever trifling or ho Wever 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 lo Wer 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 self-conscious 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 lo Wer evolution.
  --
  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. An integral purity which shall enable on the one hand the perfect reflection of the divine
  --
   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 Ananda of all that is in the world seen as symbols of the Divine and the Ananda 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 po Wer and will in unegoistic action. This integrality also can be attained by the integral Yoga.
  Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus We would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
  Nor would the integrality to which We aspire be real or even possible, if it Were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as Well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as Well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
  The divinising of the normal material life of man and of his great secular attempt of mental and moral self-culture in the individual and the race by this integralisation of a widely perfect

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  SOMEWHAT reluctantly, out of respect for a venerable tradition, We publish the
  Dark Night as a separate treatise, though in reality it is a continuation of the Ascent
  --
  which follows; and of this We shall treat likewise, in the second and the third
  part, with respect to the activity of the soul; and in the fourth part, with
  --
  terrible purgation, as We shall say afterwards.2
  In his three earlier books he has written of the Active Night, of Sense and of
  --
  already taught us how We are to deny and purify ourselves with the ordinary help of
  grace, in order to prepare our senses and faculties for union with God through love.
  --
  Active Night has left the senses and faculties Well prepared, though not completely
  prepared, for the reception of Divine influences and illuminations in greater
  --
  Sense, We are told, is 'common' and 'comes to many,' whereas that of Spirit 'is the
  portion of very few.'5 The one is 'bitter and terrible' but 'the second bears no
  --
  body. The Saint is particularly effective here, and We may once more compare this
  chapter with a similar one in the Ascent (II, xiii)that in which he fixes the point
  --
  his own mystical experiences. Once more, too, We may admire the crystalline
  transparency of his teaching and the precision of the phrases in which he clothes it.
  --
  and draw it gradually nearer to God; We have here, as it Were, so many stages of the
  ascent of the Mount on whose summit the soul attains to transforming union.
  --
  which the Saint speaks in these words: 'The night which We have called that of
  sense may and should be called a kind of correction and restraint of the desire
  --
  Spiritual persons, We are told, do not enter the second night immediately
  after leaving the first; on the contrary, they generally pass a long time, even years,
  --
  beyond all description; in them We seem to reach the culminating point of their
  author's mystical experience; any excerpt from them would do them an injustice. It
  --
  remaining. We then embark upon the second stanza, which describes the soul's
  8Dark Night, Bk. I, chap. x, 4.
  --
  As far as We know, this commentary was never written. We have only the briefest
  outline of what was to have been covered in the third, in which, following the same
  --
  premature truncation of this eloquent treatise.13 We have already given our
  opinion14 upon the commentaries thought to have been written on the final stanzas
  of the 'Dark Night.' Did We possess them, they would explain the birth of the light
  'dawn's first breathings in the heav'ns above'which breaks through the black
  --
  the Dark Night, on the other hand, We catch only the echoes of the poem, which are
  all but lost in the resonance of the philosopher's voice and the eloquent tones of the

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I know perfectly Well what I want or rather what the divine Will
  is, and it is that which will triumph in time.
  What We want to bring to the earth can hardly be called a revolution, although it will be the most marvellous change ever seen;
  in any case this cannot be compared at all with the bloody revolutions which quite uselessly tear up countries without bringing
  --
  chronologically. The replies here Were written bet Ween 1933 and 1949 - most of them
  bet Ween 1933 and 1935.
  --
  If the realisation Were to be limited to this, it would hardly be
  worth much. It is an integral transformation of terrestrial life
  --
  If you Were a man of the world as you say, you would not be
  here; you would be in the world. These are certain elements in
  --
  There is no question of losing me. We carry in ourselves an
  eternal consciousness and it is of this that one must become
  --
  Mother, why is it so difficult to feel Your Presence constantly near me? In the depths of my heart I know Well
  that without You there is no meaning in life for me; yet
  --
  me; for if you Were not always present in my consciousness you
  would not be able to think of me. So you may be sure of my
  --
  if it Were so, you would not complain of separation, you would
  know, on the contrary, that there is no separation and that in
  the reality of your being We are always united.
  To think that if you leave your body you will come closer to
  --
  This is all nonsense; We have not to busy ourselves with the next
  life, but with this one which offers us, till our very last breath,
  --
  you will surely be nearer to me than if you Were seated near me
  but thinking about other things.
  --
  is not Well established because the mind makes too much noise
  and the vital is too restless.
  --
   Well established. He in whom this contact is Well established is
  always happy.
  The suffering We experience proves that the psychic being is far away from the Divine.
  It is not the psychic being which suffers, it is the mind, the vital
  --
  That's very good, but if you Were to add to this the idea that I
  know you and love you better than you yourself do and that I
  --
  sentimental Weakness.
  S Weet Mother, I am happy because I love You and because I suffer a little in loving You.
  --
  and hard" an absence of sentimentality, that is, of a Weak and
  superficial emotionalism?
  True love is something very deep and very calm in its intensity; it may very Well not manifest itself through outer effusiveness.
  To love is not to possess, but to give oneself.
  --
  By "passion" We mean all the violent desires which take possession of a man and finally govern his life - the drunkard has
  the passion for drink, the debauchee the passion for women,
  --
  passion, and it is of this We are speaking; it is this impassioned
  love which human beings feel for one another that must be
  --
  something outside ourselves, like the clothes We Wear.
  Be courageous and do not think of yourself so much. It is because
  --
  two great enemies: jealousy and vanity. The more We advance
  on the road, the more modest We become, and the more We find
  that We have done nothing in comparison with what remains to
  be done.
  --
  important or very insignificant; for We are nothing in ourselves.
   We must want to be only what the divine Will wants of us.
  --
  physical plane. If your heart Were not willing to submit to the
  strict discipline of beating regularly and constantly, you would
  --
  Yesterday you Were surprised that she had never broken anything, - naturally today she has broken something; this is how
  mental formations work. That is why one must state only what
  --
  Do not worry, only keep in you always the will to do things Well.
  Why accept the idea of being Weak? It is this which is bad.
  Series Six - To a Young Sadhak
  --
  Be with me, Mother, without You I am Weak, very Weak
  and fearful.
  --
  magnet and attracts what We fear. One must, on the contrary,
  keep a calm certitude that sooner or later all will be Well.
  To be pessimistic has never been of any use except to attract
  --
  forms, they Were to speak of things as they are, it would come
  to something like this: "Continue to drink in order to stop being a drunkard" or better: "Continue to kill to stop being a
  --
  It is very good to control one's anger. Even if it Were only to
  learn to do so, these contacts with others are useful.
  --
  my body becomes Weaker, won't they?
  Certainly not; quite on the contrary, to be able to conquer the desires of the vital one must have an excellent physical equilibrium
  --
  will feel this strong urge to study; but when the brain is Well
  formed, the taste for studies will gradually die away.

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  I Went forth without being observed, My house being now at rest.
  2. In darkness and secure, By the secret ladder, disguisedoh, happy chance!
  --
  Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God. Before We enter upon the exposition of these stanzas, it is Well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
  BOOK THE FIRST
  --
  I Went forth without being observed, My house being now at rest.
  EXPOSITION

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the sadhana We get free from the slavery to that world.
  14 September 1936
  --
  your Grace is our sole refuge and to whom shall We
  turn but to you for our protection? But may your Grace
  --
  I know that it is only the Weak who complain. The strong never
  do because they can't be hurt. So I never attach much importance
  --
  On my last birthday, your parting words to me Were:
  "Keep your faith." I am still wondering what exactly
  --
  I know you mean Well, but to be good, truly good, may
  be possible only for those who have gone beyond all
  --
  those We love... and when you will eat the pickles you may
  remember me and think, Mother loves me...
  --
  invoking Her and there you Were with the pot of pickles
  and an ocean of Love! Such is your play, dear playful
  --
  You Were asking me this morning what was the matter
  with me. It is the same old thing, but nonetheless distressing. It is civil war, a conflict bet Ween two different
  --
  the Western sense), a war on all fronts, the mental, the
  vital and the physical. But I am deeply sensible of your
  --
  The Divine's Grace is there - open your door and Welcome it.
  With my love and blessings.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  is physical energy, We absorb it principally through respiration,
  and all that facilitates and improves respiration increases at the
  --
  Each region of the being and each activity has its energies. We
  Series Eight - To a Young Captain
  --
  No; aspiration, as Well as widening and intensity, comes from
  the heart, the emotional centre, the door of the psychic or rather
  --
  better than We what is good for us and what We truly need, not
  only for our spiritual progress but also for our material Wellbeing, the health of our body and the proper functioning of all
  the activities of our being.
  --
  But without the soul We wouldn't exist!
  The soul is that which comes from the Divine without ever
  --
  which We live and the way in which people regard us are the
  expression, the objective projection of what We ourselves are,
  within and without. So We may say with certainty that what We
  carry in ourselves in all our states of being, mentally, vitally and
  --
  And this is easily verifiable, for in proportion as We improve
  ourselves and advance towards perfection, our circumstances
  --
  and what should We try to do in order to receive what
  you are giving?
  --
  body, but of all that surrounds us as Well - all that We perceive
  with our senses. It is a sort of apparatus for recording and transmission which is open to all the contacts and shocks coming
  --
  pain which Welcome or repel. This makes in our outer being a
  constant activity and noise that We are only partially aware of,
  because We are so accustomed to them.
  But if through meditation or concentration We turn inward
  or upward, We can bring down into ourselves or raise up from
  the depths calm, quiet, peace and finally silence. It is a concrete, positive silence (not the negative silence of the absence
  --
  identification. It is this latter process that We adopt when We
  listen to music with an intense and concentrated attention, to
  --
  experienced, re-felt as if they Were produced in ourselves.
  20 October 1959
  --
  But since We usually give the name "dream" to a considerable number of activities that differ completely from one another,
  the first point is to learn to distinguish bet Ween these various
  --
  How should We read your books and the books of Sri
  Aurobindo so that they may enter into our consciousness
  --
  Supernature is the Nature superior to material or physical Nature - what We usually call "Nature". But this Nature that We
  see, feel and study, this Nature that has been our familiar environment since our birth upon earth, is not the only one. There
  --
  If it refers to the supreme faculties of the supramental being, We cannot say much about them, for all We can say at the
  moment belongs more to the realm of imagination than to the
  --
  educational or Yogic system has, as it Were, its own division
  based on the experience of its founder. Nevertheless, despite

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sri Aurobindo says: "In whatever form and with whatever spirit We approach him, in that form and with that
  spirit he receives the sacrifice."2 What does this mean?
  It means that all We offer, We necessarily offer to the Supreme,
  because He is the sole Reality behind everything.
  --
  You have said that I do not think Well. How can one
  develop one's thought?
  --
  there is a bright and bare room, the last before We emerge into
  the open air, into the full light.
  --
  Sometimes, when We are free to do so, We climb up to this
  bright room, and there, if We remain very quiet, one or more
  visitors come to call on us; some are tall, others small, some
  --
  Usually, in our joy at their arrival and our haste to Welcome
  them, We lose our tranquillity and come galloping down to rush
  into the great hall that forms the base of the to Wer and is the
  storeroom of words. Here, more or less excited, We select, reject,
  assemble, combine, disarrange, rearrange all the words in our
  --
  to us. But most often, the picture We succeed in making of our
  visitor is more like a caricature than a portrait.
  And yet if We Were wiser, We would remain up above, at
  the summit of the to Wer, quite calm, in joyful contemplation.
  Then, after a certain length of time, We would see the visitors
  themselves slowly, gracefully, calmly descend, without losing
  --
  open, that We should give you everything, even our defects and vices and all the dirt in us. Is this the only way
  to get rid of them, and how can one do it?
  --
  they Were something precious; one clings to one's vices as one
  clings to a part of one's body, and pulling out a bad habit
  --
  It happens that when We love You deeply and are
  intimately in contact with You, We have the impression
  that the Divine belongs to us exclusively (and not that
  --
  approach Sri Aurobindo. Why? You are all that Sri Aurobindo is for us, as Well as a divine and loving Mother. So
  is it necessary to try to establish the same relation with
  --
  You have said that once We have found our psychic
  being, We can never lose it. Isn't that so? But can We
  come into contact with it from time to time when We are
  receptive?
  --
  days chosen? How should We read them and what new
  things in particular should We look for in them?
  The messages are usually chosen according to the occasion or
  --
  or else the end will be a disaster. But how can We know if
  the call is really there or not? And as for our soul, would
  --
  It is utterly certain that if you Were truly in contact with "your
  personal divine", you would know perfectly Well "how to approach the Transcendent Divine". For the two are identical; it is
  only the mode of approach that differs: one is through the heart,
  --
   We are in contact with a Presence to whom We feel an
  imperative need to give ourselves and who is the object
  --
  My reply contained the ans Wer to your question, for I understood very Well that you Were not claiming anything, but had
  expressed yourself poorly.
  --
  Sri Aurobindo tells us: "God in his perfection embraces everything; We also must become all-embracing."
  There is a lot of misunderstanding among the young
  --
  Ashram, the conditions Were a lot stricter and the discipline more rigorous. How and why have these conditions
  changed now?
  --
  tolerated Were those that Were useful for the practice of sadhana.
  But as it would be unreasonable to demand that children
  --
  the children Were introduced into the Ashram.
  26 November 1960
  --
  And then what can We do with these things, Mother,
  when We no longer need them? We can't throw them
  away. The old calendars, for example; We have a thick
  pile of them.
  The Lord is everywhere, in everything, in what We throw away
  as in what We keep preciously, in what We trample on as in what
   We adore. We must learn to live with respect and never forget
  His constant and immutable Presence.
  --
  things We use. That is what I mean when I speak of living with
  respect.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not Welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the Immutable Brahman.
   II
   In order to get a nearer approach to the ideal for which Sri Aurobindo has been labouring, We may combine with advantage the two mottoes he has given us and say that his mission is to find and express the Divine in humanity. This is the service he means to render to humanity, viz, to manifest and embody in it the Divine: his goal is not merely an amelioration, but a total change and transformation, the divinisation of human life.
   Here also one must guard against certain misconceptions that are likely to occur. The transformation of human life does not necessarily mean that the entire humanity will be changed into a race of gods or divine beings; it means the evolution or appearance on earth of a superior type of humanity, even as man evolved out of animality as a superior type of animality, not that the entire animal kingdom was changed into humanity.
  --
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already Well within the mystery of the path and has acquired the elementary essentials of an initiate.
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. Ho Wever, as We have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
   As to the extent of realisation, We say again that that is not a matter of primary consideration. It is not the quantity but the substance that counts. Even if it Were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing
   Swalpamapyasya dharmasya tryate mahato bhayt1
   Now, if it is asked what is the proof of it all, how can one be sure that one is not running after a mirage, a chimera? We can only ans Wer with the adage; the proof of the pudding is in the eating thereof
   III

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What We are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
   Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the Wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
   Apart from the Well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, ho Wever, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
   If one Were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
   The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve something actually in the physical and material field, even a lesser something, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do We not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportionately gestures and movements of violence and revolution? That is because We seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane matters We do not dig deep enough, or rise high enough.
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper We go within, the farther We are away from the surface, the nearer We come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.
   The highest ideal, the very highest which God and Nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of the Life Divine embodies a central truth of existence, and ho Wever difficult or chimerical it may appear to be to the normal mind, it is the preoccupation of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be profited by it.

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Although We may not know it, the New Man the divine race of humanity is already among us. It may be in our next neighbour, in our nearest brother, even in myself. Only a thin veil covers it. It marches just behind the line. It waits for an occasion to throw off the veil and place itself in the forefront. We are living in strenuous times in which age-long institutions are going down and new-forces rearing their heads, old habits are being cast off and new impulsions acquired. In every sphere of life, We see the urgent demand for a recasting, a fresh valuation of things. From the base to the summit, from the economic and political life to the artistic and spiritual, humanity is being shaken to bring out a new expression and articulation. There is the hidden surge of a Po Wer, the secret stress of a Spirit that can no longer suffer to remain in the shade and behind the mask, but wills to come out in the broad daylight and be recognised in its plenary virtues.
   That Po Wer, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the Higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
  --
   The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere plaything in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of Nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in a We of Nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.
   Not that this sovereign po Wer will have anything to do with aggression or over-bearingness. It will not be a po Wer that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to po Wer," which is, at best, a supreme Asuric po Wer. It will rather be a Divine Po Wer, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign po Wer that is calm and at ease and self-sufficient. The Devic po Wer does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic po Wers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
   This mastery will be effected not merely in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and therefore limited, not by ratiocination which is an indirect and doubtful process, but by direct vision, an inner communion, a soul revelation. The new knowledge will be vast and profound and creative, based as it will be upon the reality of things and not upon their shadows. Truth will shine through every experience and every utterance"a truth shall have its seat on our speech and mind and hearing", so have the Vedas said. The mind and intellect will not be active and constructive agents but the luminous channel of a self-luminous knowledge. And the heart too which is now the field of passion and egoism will be cleared of its noise and obscurity; a serener sky will shed its pure warmth and translucent glow. The knot will be rent asunderbhidyate hridaya granthih and the vast and mighty streams of another ocean will flow through. We will love not merely those to whom We are akin but God's creatures, one and all; We will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
   And the new society will be based not upon competition, nor even upon co-operation. It will not be an open conflict, neither will it be a convenient compromise of rival individual interests. It will be the organic expression of the collective soul of humanity, working and achieving through each and every individual soul its most wide-winging freedom, manifesting the godhead that is, proper to each and every one. It will be an organisation, most delicate and subtle and supple, the members of which will have no need to live upon one another but in and through one another. It will be, if you like, a henotheistic hierarchy in which everyone will be the greatest, since everyone is all and all everyone simultaneously.
   The New Humanity will be something in the mould that We give to the gods. It will supply the link that We see missing bet Ween gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and Weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
   The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question We have to ans Wer is who among us are ready to be its receptacle, its instrument and embodiment.
   ***

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can We know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As We grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows We shall feel the Divine Light and Truth, the Divine Po Wer and Force, the Divine Purity and Peace working within us, dealing with our actions as Well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can We have the right to say that We are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as Well as the inner life is part of what We see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  The impassive skies Were neutral, empty, still.
  1.8
  --
  The torpor of a sick and Weary world,
  To seek for a spirit sole and desolate
  --
  As if a soul long dead Were moved to live:
  But the oblivion that succeeds the fall,
  --
  Then, thoughtful, Went to her immortal work.
  1.33
  --
  The calm delight that Weds one soul to all,
  The key to the flaming doors of ecstasy.
  --
  Her greatness Weighed upon its ignorant breast
  And from its dim chasms Welled a dire return,
  A portion of its sorrow, struggle, fall.
  --
  Heavy, unwilling Were life's servitors
  Like workers with no wages of delight;
  --
  Illumined swiftly Were life's darkened rooms,
  And memory's casements opened on the hours

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This process of a developing consciousness in Nature is precisely what is known as Evolution. It is the bringing out and fixing of a higher and higher principle of consciousness, hitherto involved and concealed behind the veil, in the earth consciousness as a dynamic factor in Nature's manifest working. Thus, the first stage of evolution is the status of inconscient Matter, of the lifeless physical elements; the second stage is that of the semi-conscious life in the plant, the third that of the conscious life in the animal, and finally the fourth stage, where We stand at present, is that of the embodied self-conscious life in man.
   The course of evolution has not come to a stop with man and the next stage, Sri Aurobindo says, which Nature envisages and is labouring to bring out and establish is the life now superconscious to us, embodied in a still higher type of created being, that of the superman or god-man. The principle of consciousness which will determine the nature and build of this new, being is a spiritual principle beyond the mental principle which man now incarnates: it may be called the Supermind or Gnosis.
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it Were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
   The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
   This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death Were declared to be the very hallmark of things terrestrial. The Light that d Wells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one We are considering has always struck the major chord and dominated and drowned all the rest.
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus bet Ween the two, bet Ween Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-po Wers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
  --
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lo Wer stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and po Wer and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, uns Werving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Po Wer diverging from and even competing with other Po Wers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it Were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Po Wer, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it Were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the po Wers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a po Wer of conscious Spirit.
   The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as Well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
   II
  --
   Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers po Wer and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that follo Wed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
   The Dhammapada, I. 1

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endo Wed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stupendous reality out of it. Herein lies the greatness of his achievement. Philosophy, ho Wever divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton Were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-po Wer) that marks the nee plus ultra of his poetic achievement.
   And yet what can be more poetic in essence than philosophy, if by philosophy We mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too s Weet for us and We have forgotten other s Weetnesses. It is always the human element that We seek in poetry, but We fail to recognise that what We obtain in this way is humanity in its lo Wer degrees, its surface formulations, at its minimum magnitude.
   We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there Were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
   Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine French poet Lamartine:
  --
   From which We came and which We are; I heard
   The ages past
  --
   And falters, We upon this greenness meet,
   That measure tread.3
  --
   He is, We cannot say; for Nothing too
   Is His conception of Himself unguessed.
   He dawns upon us and We would pursue,
   But who has found Him or what arms possessed ?4
  --
   To humanise the Divine, that is what We all wish to do; for the Divine is too lofty for us and We cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries We lavish upon the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because We wish to palliate or hide the rigours of a supreme experience, not because We have no adequate terms for it. The same human or earthly terms could be used differently if We had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as We take our stand on the lo Wer plane when We have to look at the truth through the symbol; but if We view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
   We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference bet Ween the past and the present human consciousness in so far at least as it has found expression in poetry. That element, We wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
   Of imagination all compact.. . .
  --
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental po Wers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the po Wer of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic follo Wers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
   Poetry as an expression of thought-po Wer, poetry Weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the po Wer of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory to Wer, ho Wever high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him We find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point We are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
   Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
  --
   And it would be wrong too to suppose that there is want of sympathy in Sri Aurobindo for ordinary humanity, that he is not susceptible to sentiments, to the Weaknesses, that stir the natural man. Take for example this line so instinct with a haunting melancholy strain:
   Cold are your rivers of peace and their banks are leafless and lonely.
  --
   We have in Sri Aurobindo a passage parallel in sentiment, if not of equal poetic value, which will bear out the contrast:
   My mind within grew holy, calm and still
  --
   The Greek sings of the humanity of man, the Indian the divinity of man. It is the Hellenic spirit that has very largely moulded our taste and We have forgotten that an equally poetic world exists in the domain of spiritual life, even in its very severity, as in that of earthly life and its s Weetness. And as We are passionate about the earthly life, even so Sri Aurobindo has made a passion of the spiritual life. Poetry after all has a mission; the phrase "Art for Art's sake" may be made to mean anything. Poetry is not merely what is pleasing, not even what is merely touching and moving but what is at the same time, inspiring, invigorating, elevating. Truth is indeed beauty but it is not always the beauty that captivates the eye or the mere aesthetic sense.
   And because our Vedic poets always looked beyond humanity, beyond earth, therefore could they make divine poetry of humanity and what is of earth. Therefore it was that they Were pervadingly so grandiose and sublime and puissant. The heroic, the epic was their natural element and they could not but express themselves in the grand manner Sri Aurobindo has the same outlook and it is why We find in him the ring of the old-world manner.
   Mark the stately march, the fullness of voice, the Wealth of imagery, the vigour of movement of these lines:
   What though it's true that the river of Life
  --
   This is poetry salutary indeed if there Were any. We are so often and so much enamoured of the feminine languidness of poetry; the clear, the sane, the virile, that is a type of poetry that our nerves cannot always or for long stand. But there is poetry that is agrable and there is poetry that is grand, as Sainte Beuve said. There are the pleasures of poetry and there are the "ardours of poetry". And the great poets are always grand rather than agrable, full of the ardours of poetry rat her than the pleasures of poetry.
   And if there is something in the creative spirit of Sri Aurobindo which tends more towards the strenuous than the genial, the arduous than the mellifluous, and which has more of the austerity of Vyasa than the easy felicity of Valmiki, ho Wever it might have affected the ultimate value of his creation, according to certain standards,14 it has illustrated once more that poetry is not merely beauty but po Wer, it is not merely s Weet imagination but creative visionit is even the Rik, the mantra that impels the gods to manifest upon earth, that fashions divinity in man.

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The difference bet Ween living organism and dead matter is that while the former is endo Wed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-createsgives more than what it receives; matter only sums up, gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out anything new but simply reflect what is given. The whole of existence is real because it is eternally creative.
   So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If We are not to be dead matter nor mere shadowy illusions We must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if We others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
   But this is not as it should be, nor is it the truth of the matter. Every individual soul, ho Wever placed it may be, is by nature creative; every individual being lives to discover and to create.
  --
   Now the centre of this energy, the matrix of creativity is the soul itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because We fall off from our soul that We wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. This is what happens to what We call common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, We clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that We stop and pause, pull ourselves out of the Maelstrom and be what We are. We must shape things as We want and not allow things to shape us as they want.
   Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  Peopled with Well-loved forms now seen no more
  And the subtle images of things that Were,
  Her witness spirit stood reviewing Time.
  --
  Against the universe Weigh its single self.
  3.13
  --
  The last long days Went by with heavy tramp,
  Long but too soon to pass, too near the end.
  --
  Around her Were the austere sky-pointing hills,
  And the green murmurous broad deep-thoughted woods
  --
  And the solemn Weight of the slowly-passing months
  Had left in her deep room for thought and God.
  --
  For even her gulfs Were secrecies of light.
  3.40
  --
  The strength, the silence of the gods Were hers.
  3.41
  --
  And earth sink down with the Weight of the Infinite.
  4.21
  --
  Or set a signature of Weak assent
  To the brute balance of the world's exchange.

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as We like", or to create a world in which We shall at last be able to do as We like; We are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that We are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.
  This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   When the Spirit speaks its own language in its own name, We have spiritual poetry. If, ho Wever, the Spirit speaksfrom choice or necessity-an alien language and manner, e.g., that of a profane consciousness, or of the consciousness of another domain, idealistic or philosophical or even occult, puts on or imitates spirit's language and manner, We have what We propose to call mystic poetry proper. When Samain sings of the body of the dancer:
   Et Pannyre deviant fleur, flamme, papillon! ...
  --
   both so idealise, etherealize, almost spiritualise the earth and the flesh that they seem ostensibly only a vesture of something else behind, something mysterious and other-worldly, something other than, even just opposite to what they actually are or appear to be. That is the mystique of the senses which is a very characteristic feature of some of the best poetic inspirations of France. Baudelaire too, the Satanic poet, by the sheer intensity of sympathy and sincerity, pierces as it Were into the soul of things and makes the ugly, the unclean, the diseased, the sordid throb and glow with an almost celestial light. Here is the Baudelairean manner:
   Tout casss
  --
   Since mortal words are Weak?
   In life, in death,
  --
   one can explain that it is the Christ calling the Church or God appealing to the human soul or one can simply find in it nothing more than a man pining for his woman. Anyhow I would not call it spiritual poetry or even mystic poetry. For in itself it does not carry any double or oblique meaning, there is no suggestion that it is applicable to other fields or domains of consciousness: it is, as it Were, monovalent. An allegory is never mysticism. There is more mysticism in Wordsworth, even in Shelley and Keats, than in Spenser, for example, who stands in this respect on the same ground as Bunyan in his The Pilgrim's Progress. Take Wordsworth as a Nature-worshipper,
   Breaking the silence of the seas
  --
   This is spiritual matter and spiritual manner that can never be improved upon. This is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may Well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, ho Wever, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
   Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which ho Wever scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
   There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if We come to the more moderns, We have to cite the whole host of them, none can be excepted.
   We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals Went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.
   The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisationsof whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-po Wer as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ultimate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.
   The religious, the mystic or the spiritual man was, in the past, more or Jess methodically and absolutely non-intellectual and anti-intellectual: but the modern age, the age of scientific culture, is tending to make him as strongly intellectual: he has to explain, not only present the object but show up its mechanism alsoexplain to himself so that he may have a total understanding and a firmer grasp of the thing which he presents and explains to others as Well who demand a similar approach. He feels the necessity of explaining, giving the rationality the rationale the science, of his art; for without that, it appears to him, a solid ground is not given to the structure of his experience: analytic po Wer, preoccupation with methodology seems inherent in the modern creative consciousness.
   The philosophical trend in poetry has an interesting history with a significant role: it has acted as a force of purification, of sublimation, of katharsis. As man has risen from his exclusively or predominantly vital nature into an increasing mental poise, in the same way his creative activities too have taken this new turn and status. In the earlier stages of evolution the mental life is secondary, subordinate to the physico-vital life; it is only subsequently that the mental finds an independent and self-sufficient reality. A similar movement is reflected in poetic and artistic creation too: the thinker, the philosopher remains in the background at the outset, he looks out; peers through chinks and holes from time to time; later he comes to the forefront, assumes a major role in man's creative activity.
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lo Wer functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as Well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established bet Ween the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Po Wer. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual po Wer slowly began to find expression in the later poets, Sophocles and Euripides. But all these Were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
  --
   This, I say, is something different from the religious and even from the mystic. It is away from the merely religious, because it is naked of the vesture of humanity (in spite of a human face that masks it at times) ; it is something more than the merely mystic, for it does not stop being a signpost or an indication to the Beyond, but is itself the presence and embodiment of the Beyond. The mystic gives us, We can say, the magic of the Infinite; what I term the spiritual, the spiritual proper, gives in addition the logic of the Infinite. At least this is what distinguishes modern spiritual consciousness from the ancient, that is, Upanishadic spiritual consciousness. The Upanishad gives expression to the spiritual consciousness in its original and pristine purity and perfection, in its essential simplicity. It did not buttress itself with any logic. It is the record of fundamental experiences and there was no question of any logical exposition. But, as I have said, the modern mind requires and demands a logical element in its perceptions and presentations. Also it must needs be a different kind of logic that can satisfy and satisfy wholly the deeper and subtler movements of a modern consciousness. For the philosophical poet of an earlier age, when he had recourse to logic, it was the logic of the finite that always gave him the frame, unless he threw the whole thing overboard and leaped straight into the occult, the illogical and the a logical, like Blake, for instance. Let me illustrate and compare a little. When the older poet explains indriyani hayan ahuh, it is an allegory he resorts to, it is the logic of the finite he marshals to point to the infinite and the beyond. The stress of reason is apparent and effective too, but the pattern is what We are normally familiar with the movement, We can say, is almost Aristotelian in its rigour. Now let us turn to the following:
   Our life is a holocaust of the Supreme. ||26.15||
  --
   The many-patterned ground of all We are. ||26.16||
   An idol of self is our mortality. ||26.17||
  --
   Here We have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our customary line of reasoning receives a sudden shock, as it Were, and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, We have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimaturof Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. Here too We feel We are in the domain of such natural law but lifted on to a higher level.
   This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as Well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic d Wells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, We can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has follo Wed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic po Wer,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
  --
   Poetry, actually ho Wever, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has follo Wed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, ho Wever, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lo Wer into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-po Wer, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are Welded together and cannot be very Well separated. Let us illustrate a little:
   The spacious firmament on high,
  --
   But all that is left far behind, when We hear a new voice announcing an altogether new manner, revelatory of the truly and supremely spiritual consciousness, not simply mystic or religious but magically occult and carved out of the highest if recondite philosophia:
   A finite movement of the Infinite

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which We know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation ho Wever large, ho Wever collective it may be. We have to go always upon a limited amount of data, We are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when We want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile We do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
   It might be said, ho Wever, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony bet Ween Reason and Reality. If We know a little of Reality, We know the whole; if We know the subjective, We know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising po Wer inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it Were such as anti-intellectuals make it out to be, We would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
   Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for We see that all the facts are conformableto it, even facts that Were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; We do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if We take an example of another category, We may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
   It may be ans Wered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the po Wer which carries on that process of adaptation and revelation; We can safely rely upon Reason and trust It to carry on its work with increasing success.
   But in knowledge it is precisely finality that We seek for and no mere progressive, asymptotic, rapprochement ad infinitum. No less than the Practical Reason, the Theoretical Reason also demands a categorical imperative, a clean affirmation or denial. If Reason cannot do that, it must be regarded as inefficient. It is poor consolation to man that Reason is gradually finding out the truth or that it is trying to grapple with the problems of God, Soul and Immortality and will one day pronounce its verdict. Whether We have or have not any other instrument of knowledge is a different question altogether. But in the meanwhile Reason stands condemned by the evidence of its own limitation.
   It may be retorted that if Reason is condemned, it is condemned by itself and by no other authority. All argumentation against Reason is a function of Reason itself. The deficiencies of Reason We find out by the rational faculty alone. If Reason was to die, it is because it consents to commit suicide; there is no other po Wer that kills it. But to this our ans Wer is that Reason has this miraculous po Wer of self-destruction; or, to put it philosophically, Reason is, at best, an organ of self-criticism and perhaps the organ par excellence for that purpose. But criticism is one thing and creation another. And whether We know or act, it is fundamentally a process of creation; at least, without this element of creation there can be no knowledge, no act. In knowledge there is a luminous creativity, Revelation or Categorical Imperative which Reason does not and cannot supply but vaguely strains to seize. For that element We have to search elsewhere, not in Reason.
   Does this mean that real knowledge is irrational or against Reason? Not so necessarily. There is a super-rational po Wer for knowledge and Reason may either be a channel or an obstacle. If We take our stand upon Reason and then proceed to know, if We take the forms and categories of Reason as the inviolable schemata of knowledge, then indeed Reason becomes an obstacle to that super-rational po Wer. If, on the other hand, Reason does not offer any set-form from beforehand, does not insist upon its own conditions, is passive and simply receives and reflects what is given to it, then it becomes a luminous and sure channel for that higher and real knowledge.
   The fact is that Reason is a lo Wer manifestation of knowledge, it is an attempt to express on the mental level a po Wer that exceeds it. It is the section of a vast and unitarian Consciousness-Po Wer; the section may be necessary under certain conditions and circumstances, but unless it is vie Wed in its relation to the ensemble, unless it gives up its exclusive absolutism, it will be perforce arbitrary and misleading. It would still remain helpful and useful, but its help and use would be always limited in scope and temporary in effectivity.

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A considerable amount of vague misunderstanding and misapprehension seems to exist in the minds of a certain section of our people as to what Sri Aurobindo is doing in his retirement at Pondicherry. On the other hand, a very precise exposition, an exact formula of what he is not doing has been curiously furnished by a Well-known patriot in his indictment of what he chooses to call the Pondicherry School of contemplation. But he has arrived at this formula by openly and fearlessly affirming what does not exist; for the things that Sri Aurobindo is accused of doing are just the things that he is not doing. In the first place, Sri Aurobindo is not doing peaceful contemplation; in the second place, he is not doing active propaganda either; in the third place, he is not doing prnyma or even dhyna in the ordinary sense of the word; and, lastly, he is not proclaiming or following the maxim that although action may be tolerated as good, his particular brand of Yoga is something higher and better.
   Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a Weakness to seek refuge in contemplation or to suggest that a Buddha was a Weakling or a Shankara a poltroon.
   This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, We can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are We to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
   European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but ho Wever great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the po Wers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as We rise next to the world of the mind, We find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
   This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lo Wer dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, ho Wever selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling We may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
   Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
   Sri Aurobindo's sadhana starts from the perception of a Po Wer that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as We have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allo Wed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative po Wer,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a po Wer-house of tremendous energism and of the means of putting it at the service of earthly life.
   And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new po Wer has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  His days Were a long growth to the Supreme.
  A skyward being nourishing its roots
  --
  Through which his Glory shines for whom We Were made
  And We break into the infinity of God.
  Across our nature's border line We escape
  Into Supernature's arc of living light.
  --
  It beat his soil to bear a Titan's Weight,
  Refining half-hewn blocks of natural strength
  --
  The conscious ends of being Went rolling back:
  The landmarks of the little person fell,
  --
  Abolished Were conception's covenants
  And, striking off subjection's rigorous clause,
  --
  All the grey inhibitions Were torn off
  And broken the intellect's hard and lustrous lid;
  --
  They Were his life's pattern and his privilege.
  A pure perception lent its lucent joy:
  --
  And bore a kinship's Weight, a common tie,
  Yet stood untouched, king of itself, alone.
  --
  Tissue and nerve Were turned to sensitive chords,
  Records of lustre and ecstasy; it made
  --
  Vision and dream Were fables spoken by truth
  Or symbols more veridical than fact,
  Or Were truths enforced by supernatural seals.
  Immortal eyes approached and looked in his,
  --
  The ever-living whom We name as dead
  Could leave their glory beyond death and birth
  --
  There Were high encounters, epic colloquies,
  And counsels came couched in celestial speech,
  --
  The Weeping of Love, the quarrel of the Gods,
  Ceased in a truth which lives in its own light.
  --
  There only Were Silence and the Absolute.
  Out of that stillness mind new-born arose
  --
  Made whole the fragment-being We are here.
  
7.15
  --
  Even Were caught as through a cunning veil
  The smile of love that sanctions the long game,
  --
  In darkness' core she dug out Wells of light,
  On the undiscovered depths imposed a form,
  --
  Earth's pains Were the ransom of its prisoned delight.
  A glad communion tinged the passing hours;
  The days Were travellers on a destined road,
  The nights companions of his musing spirit.
  --
  And bathed in Wells of pure spiritual light;
  It wandered in wide fields of wisdom-self
  --
  His commonest doings Welled from an inner Light.
  Awakened to the lines that Nature hides,
  --
  Time's secrets Were to him an oft-read book;
  The records of the future and the past
  --
  The universal strengths Were linked with his;
  Filling earth's smallness with their boundless breadths,

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as Well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
  It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle bet Ween the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.
  --
  Morality is a question of man's mind and vital, it belongs to a lo Wer plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. This does not mean that the spiritual man must be immoral - as if there Were no other law of conduct than the moral. The law of action of the spiritual consciousness is higher, not lo Wer than the moral - it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Him is not the proper attitude; but if it Were absolutely forbidden to seek Him for these things, most people in the world would not turn towards Him at all. I suppose therefore it is allo Wed so that they may make a beginning - if they have faith, they may get what they ask for and think it a good thing to go on and then one day they may suddenly stumble upon the idea that this is after all not quite the one thing to do and that there are better ways and a better spirit in which one can approach the
  Divine. If they do not get what they want and still come to the
  Divine and trust in Him, Well, that shows they are getting ready.
  Let us look on it as a sort of infants' school for the unready.
  --
  Let us first put aside the quite foreign consideration of what We would do if the union with the Divine brought eternal joylessness, Nirananda or torture. Such a thing does not exist and to drag it in only clouds the issue. The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for po Wer, for anything else of which one may feel the pull or the impulse. It is quite possible for someone to say: "Let me have Po Wer from the
  Divine and do His work or His will and I am satisfied, even if the use of Po Wer entails suffering also." It is possible to shun bliss as a thing too tremendous or ecstatic and ask only or rather for peace, for liberation, for Nirvana. You speak of self-fulfilment,
  --
  Your argument that because We know the union with the
  Divine will bring Ananda, therefore it must be for the Ananda that We seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him po Wer, position, riches and yet it need not be for the po Wer, position, riches that he seeks her love. He may love her for herself and could love her equally if she Were not a queen; he might have no hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, po Werful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
  That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the
  --
  What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as Well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."
  The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and
  --
  I have written all that only to explain what We mean when We speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being
  - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Arrived so far, We now find, if We look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine Nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incarnation and play in and upon this human world.
   The higher secret of the Gita lies really in the later chapters, the earlier chapters being a preparation and passage to it orpartial and practical application. This has to be pointed out, since there is a notion current which seeks to limit the Gita's effective teaching to the earlier part, neglecting or even discarding the later portion.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A new impulse is there, no one can deny, and it has vast possibilities before it, that also one need not hesitate to accept. But in order that We may best fructuate what has been spontaneously sown, We must first recognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, ho Wever true and strong in itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in mere experiments, in even clear failures. The fact is that the intuition has not yet become an enlightened one, it is still moving, as We shall presently explain, in the dark vital regions of man. And vitalism is naturally and closely affianced to pragmatism, that is to say, the mere vital impulse seeks immediately to execute itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that We see in art and literature discussions centred upon the scheme of composition, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or free of metre, and in practical life We talk of remodelling the state by new methods of representation and governance, of purging society by bills and legislation, of reforming humanity by a business pact.
   All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; We must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that We feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
   That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what We are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
   Now, in order to understand the new orientation of the spirit of the present age, We may profitably ask what was the inspiration of the past age, the characteristic note which has failed to satisfy us and which We are endeavouring to transform. We know that that age was the Scientific age or the age of Reason. Its great prophets Were Voltaire and the Encyclopaedists or if you mount further up in time, We may begin from Bacon and the humanists. Its motto was first, "The proper study of mankind is man" and secondly, Reason is the supreme organon of knowledge, the highest deity in manla Desse Raison. And it is precisely against these two basic principles that the new age has entered its protest. In face of Humanism, Nietzsche has posited the Superman and in face of Reason Bergson has posited Intuition.
   The worship of man as something essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most po Werful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to d Well upon earth among men was precisely the nation, endo Wed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predominating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive po Wer and constituent element; there has been another leaven which worked constantly within, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transcends the mind the spirit, the Gods and the Beyonds.
   Ho Wever, We are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was something higher, something greater than Reason; Reason being the sovereign faculty, it was thought there could be nothing beyond, unless it Were draison. The human attribute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more po Werful faculties.
   Now, the question is, what is the insufficiency of Reason? How does it limit man? And what is the Superman into which man is asked or is being impelled to grow?
  --
   But although Reason has been and is useful for the practical, We may say almost, the manual aspect of life, life itself it leaves unexplained and uncomprehended. For life is mobility, a continuous flow that has nowhere any gap or stop and things have in reality no isolated or separate existence, they merge and mingle into one another and form an indissoluble whole. Therefore the forms and categories that Reason imposes upon existence are more or less arbitrary; they are shackles that seek to bind up and limit life, but are often rent asunder in the very effort. So the civilisation that has its origin in Reason and progresses with discoveries and inventionsdevices for artfully manipulating naturehas been essentially and pre-eminently mechanical in its structure and outlook. It has become more and more efficient perhaps, but less and less soul-inspired, less and less-endo Wed with the free-flowing sap of organic growth and vitality.
   So instead of the rational principle, the new age wants the principle of Nature or Life. Even as regards knowledge Reason is not the only, nor the best instrument. For animals have properly no reason; the nature-principle of knowledge in the animal is Instinct the faculty that acts so faultlessly, so marvellously where Reason can only pause and be perplexed. This is not to say that man is to or can go back to this primitive and animal function; but certainly he can replace it by something akin which is as natural and yet purified and self-consciousillumined instinct, We may say or Intuition, as Bergson terms it. And Nietzsche's definition of the Superman has also a similar orientation and significance; for, according to him, the Superman is man who has outgrown his Reason, who is not bound by the standards and the conventions determined by Reason for a special purpose. The Superman is one who has gone beyond "good and evil," who has shaken off from his nature and character elements that are "human, all too human"who is the embodiment of life-force in its absolute purity and strength and freedom.
   This then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If We have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to po Wer and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to po Wer is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
   As a matter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of Nature, not even as modified and refined by the aesthetic and aristocratic virtues of which the higher reaches of humanity seem capable. For that is after all humanity only accentuated in certain other fundamentally human modes of existence. It does not carry far enough the process of surmounting. In reality it is not a surmounting but a new channelling. Instead of the ethical and intellectual man, We get the vital and aesthetic man. It may be a change but not a transfiguration.
   And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if We confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life-reality. The difference bet Ween the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious po Wer, the latter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the direct communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental realities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-po Wer the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta reei is the ultimate reality. It is precisely to this view of things that Bergson o Wes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its current. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the question is, is matter the only static and separative reality? Is the flux of vital Mind-Energy the ultimate truth?
   Matter forms the lo West level of reality. Above it is the elan vital. Above the elan vital there is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic creative po Wer. It is Being (Sat) that realises or expresses itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of creative activity (ananda). The dynamism of the vital energy is only a refraction or precipitation of the dynamism of the spirit; and so also static matter is only the substance of the spirit concretised and solidified. It is in an uplift both of matter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the real transformation and transfiguration of the humanity of man.
   This is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and shall be the embodiment and fulfilment of that orderthis is the secret Intuition which, as yet dimly envisaged, nevertheless secretly inspires all the human activities of today. Only, the truth is being interpreted, as We have said, in terms of vital life. The intellectual and physical man gave us one aspect of the reality, but neither is the vital and psychical man the complete reality. The one acquisition of this shifting of the viewpoint has been that We are now in touch with the natural and deeper movement of humanity and not as before merely with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from nature, it was following a loop away from the direct path of natural evolution. And the new Renaissance of today has precisely corrected this aberration of humanity and brought it again in a line with the natural cosmic order.
   Certainly this does not go far enough into the motive of the change. The cosmic order does not mean mentalised vitalism which is also in its turn a section of the integral reality. It means the order of the spirit, it means the transfiguration of the physical, the vital and the intellectual into the supernal Substance, Po Wer and Light of that Spirit. The real transcendence of humanity is not the transcendence of one or other of its levels but the total transcendence to an altogether different status and the transmutation of humanity in the mould of that statusnot a Nietzschean Titan nor a Bergsonian Dionysus but the tranquil vision and delight and dynamism of the Spirit the incarnation of a god-head.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We take a third view of the matter and say that genius is neither unconscious or conscious but superconscious. And when one is superconscious, one can be in appearance either conscious or unconscious. Let us at the outset try to explain a little this psychological riddle.
   When We say one is conscious, We usually mean that one is conscious with the mental consciousness, with the rational intelligence, with the light of the brain. But this need not be always so. For one can be conscious with other forms of consciousness or in other planes of consciousness. In the average or normal man the consciousness is linked to or identified with the brain function, the rational intelligence and so We conclude that without this wakeful brain activity there can be no consciousness. But the fact is otherwise. The experiences of the mystic prove the point. The mystic is conscious on a level which We describe as higher than the mind and reason, he has what may be called the overhead consciousness. (Apart from the normal consciousness, which is named jagrat, waking, the Upanishad speaks of three other increasingly subtler states of consciousness, swapna, sushupti and turiya.)And then one can be quite unconscious, as in samadhi that can be sushupti or turiyaorpartially consciousin swapna, for example, the external behaviour may be like that of a child or a lunatic or even a goblin. One can also remain normally conscious and still be in the superconscience. Not only so, the mystic the Yogican be conscious on infraconscious levels also; that is to say, he can enter into and identify with the consciousness involved in life and even in Matter; he can feel and realise his oneness with the animal world, the plant world and finally the world of dead earth, of "stocks and stones" too. For all these strands of existence have each its own type of consciousness and all different from the mode of mind which is normally known as consciousness. When St. Francis addresses himself to the brother Sun or the sister Moon, or when the Upanishad speaks of the tree silhouetted against the sky, as if stilled in trance, We feel there is something of this fusion and identification of consciousness with an infra-conscient existence.
   I said that the supreme artist is superconscious: his consciousness withdraws from the normal mental consciousness and becomes awake and alive in another order of consciousness. To that superior consciousness the artist's mentalityhis ideas and dispositions, his judgments and valuations and acquisitions, in other words, his normal psychological make-upserves as a channel, an instrument, a medium for transcription. Now, there are two stages, or rather two lines of activity in the processus, for they may be overlapping and practically simultaneous. First, there is the withdrawal and the in-gathering of consciousness and then its reappearance into expression. The consciousness retires into a secret or subtle worldWords-worth's "recollected in tranquillity"and comes back with the riches gathered or transmuted there. But the purity of the gold thus garnered and stalled in the artistry of words and sounds or lines and colours depends altogether upon the purity of the channel through which it has to pass. The mental vehicle receives and records and it can do so to perfection if it is perfectly in tune with what it has to receive and record; otherwise the transcription becomes mixed and blurred, a faint or confused echo, a poor show. The supreme creators are precisely those in whom the receptacle, the instrumental faculties offer the least resistance and record with absolute fidelity the experiences of the over or inner consciousness. In Shakespeare, in Homer, in Valmiki the inflatus of the secret consciousness, the inspiration, as it is usually termed, bears down, s Weeps away all obscurity or contrariety in the recording mentality, suffuses it with its own glow and puissance, indeed resolves it into its own substance, as it Were. And the difference bet Ween the two, the secret norm and the recording form, determines the scale of the artist's creative value. It happens often that the obstruction of a too critically observant and self-conscious brain-mind successfully blocks up the flow of something supremely beautiful that wanted to come down and waited for an opportunity.
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of something or some Po Wer that is beyond them, beyond their normal consciousness attached to the brain-mind, that controls them and which they cannot control. This perception has been given shape in myths and legends. Goddess Saraswati or the Muses are, ho Wever, for them not a mere metaphor but concrete realities. To what extent a poet may feel himself to be a mere passive, almost inanimate, instrumentnothing more than a mirror or a sensitive photographic plateis illustrated in the famous case of Coleridge. His Kubla Khan, as is Well known, he heard in sleep and it was a long poem very distinctly recited to him, but when he woke up and wanted to write it down he could remember only the opening lines, the rest having gone completely out of his memory; in other words, the poem was ready-composed somewhere else, but the transmitting or recording instrument was faulty and failed him. Indeed, it is a common experience to hear in sleep verses or musical tunes and what seem then to be very beautiful things, but which leave no trace on the brain and are not recalled in memory.
   Still, it must be noted that Coleridge is a rare example, for the recording apparatus is not usually so faithful but puts up its own formations that disturb and alter the perfection of the original. The passivity or neutrality of the intermediary is relative, and there are infinite grades of it. Even when the larger waves that play in it in the normal waking state are quieted down, smaller ripples of unconscious or half-conscious habitual formations are thrown up and they are sufficient to cause the scattering and dispersal of the pure light from above.
  --
   But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as We have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, ho Wever, is that of "one at a time": if the artist d Wells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in bet Ween. Lo Wer in the rung where the mental medium occupies a still more preponderant place We have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
   The three or four major orders I speak of in reference to conscious artistry are exampled characteristically in the history of the evolution of Greek poetry. It must be remembered, ho Wever, at the very outset that the Greeks as a race Were nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil bet Ween which intervenes. With the third of the Brotherhood, Euripides, We slide lo Wer down We arrive at a predominantly mental transcription of an experience or inner conception; but something of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.
   But should there be an inherent incompatibility bet Ween spontaneous creation and self-consciousness? As We have seen, a harmony and fusion can and do happen of the superconscious and the normally conscious in the Yogi. Likewise, an artist also can be wakeful and transparent enough so that he is conscious on both the levels simultaneouslyabove, he is conscious of the source and origin of his inspiration, and on the level plain he is conscious of the working of the instrument, how the vehicle transcribes and embodies what comes from elsewhere. The poet's consciousness becomes then divalent as it Werethere is a sense of absolute passivity in respect of the receiving apparatus and coupled and immisced with it there is also the sense of dynamism, of conscious agency as in his secret being he is the master of his apparatus and one with the Inspirerin other words, the poet is both a seer (kavih) and a creator or doer (poits).
   Not only so, the future development of the poetic consciousness seems inevitably to lead to such a consummation in which the creative and the critical faculties will not be separate but form part of one and indivisible movement. Historically, human consciousness has grown from unconsciousness to consciousness and from consciousness to self-consciousness; man's creative and artistic genius too has moved pari passu in the same direction. The earliest and primitive poets Were mostly unconscious, that is to say, they wrote or said things as they came to them spontaneously, without effort, without reflection, they do not seem to know the whence and wherefore and whither of it all, they know only that the wind blo Weth as it listeth. That was when man had not yet eaten the fruit of knowledge, was still in the innocence of childhood. But as he grew up and progressed, he became more and more conscious, capable of exerting and exercising a deliberate will and initiating a purposive action, not only in the external practical field but also in the psychological domain. If the earlier group is called "primitives", the later one, that of conscious artists, usually goes by the name of "classicists." Modern creators have gone one step farther in the direction of self-consciousness, a return upon oneself, an inlook of full awareness and a free and alert activity of the critical faculties. An unconscious artist in the sense of the "primitives" is almost an impossible phenomenon in the modern world. All are scientists: an artist cannot but be consciously critical, deliberate, purposive in what he creates and how he creates. Evidently, this has cost something of the old-world spontaneity and supremacy of utterance; but it cannot be helped, We cannot comm and the tide to roll back, Canute-like. The feature has to be accepted and a remedy and new orientation discovered.
   The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasure in analysing, observing, experimenting, changing the conditions of our reactions, mental or sentimental or even nervous and physical by way of discovery of new and unforeseen or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, Stendhal represented a mentality and initiated a movement which led logically to the age of Hardy, Housman and Bridges and in the end to that of Lawrence and Joyce, Ezra Pound and Eliot and Auden. On the Continent We can consider Flaubert as the last of the classicists married to the very quintessence of Romanticism. A hard, self-regarding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the reverse side of things is intimately associated with the poetic genius of Mallarm and constitutes almost the whole of Valry's. The impassioned lines of a very modern poet like Aragon are also characterised by a consummate virtuosity in chiselled artistry, conscious and deliberate and willed at every step and turn.
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they Were, as they Were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when We find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms Were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they Were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and po Werfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only We have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-po Werful subconscient. Many of our poets and artists have been influenced by this po Wer, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
   That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what We call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usually associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
   Genius had to be generally more or less unconscious in the past, because the instrument was not ready, was clogged as it Were with its own lo Wer grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, We have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, called "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.
   I have spoken of the source of inspiration as essentially and originally being a super-consciousness or over-consciousness. But to be more precise and accurate I should add another source, an inner consciousness. As the super-consciousness is imaged as lying above the normal consciousness, so the inner consciousness may be described as lying behind or within it. The movement of the inner consciousness has found expression more often and more largely than that of over-consciousness in the artistic creation of the past : and that was in keeping with the nature of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be considered as the lyrical inspiration, tends to be naturally more "spontaneous", less conscious, since it does not at all go by the path of the head, it evades that as much as possible and goes by the path of the heart.
  --
   Whether the original and true source of the poet's inspiration lies deep within or high above, all depends upon the mediating instrument the mind (in its most general sense) and speech for a successful transcription. Man's ever-growing consciousness demanded also a conscious development and remoulding of these two factors. A growth, a heightening and deepening of the consciousness meant inevitably a movement towards the spiritual element in things. And that means, We have said, a twofold change in the future poet's make-up. First as regards the substance. The revolutionary shift that We notice in modern poets towards a completely new domain of subject-matter is a signpost that more is meant than what is expressed. The superficialities and futilities that are dealt with do not in their outward form give the real trend of things. In and through all these major and constant preoccupation of our poets is "the pain of the present and the passion for the future": they are, as already stated, more prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and revolt. They are all looking ahead or beyond or deep down, always yearning for another truth and reality which will explain, justify and transmute the present calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of expression too, the creation of a mode of expressing the inexpressible. For that is indeed what human consciousness and craft are aiming at in the present stage of man's evolution. For everything, almost everything that can be normally expressed has been expressed and in a variety of ways as much as is possible: that is the history of man's aesthetic creativity. Now the eye probes into the unexpressed world; for the artist too the Upanishadic problem has cropped up:
   By whom impelled does the mind fall to its target, what is the agent that is behind the eye and sees through the eyes, what is the hearing and what the speech that their respective sense organs do not and cannot convey and record adequately or at all?
   Like the modern scientist the artist or craftsman too of today has become a philosopher, even a mystic philosopher. The subtler and higher ranges of consciousness are now the object of inquiry and investigation and expression and revelation for the scientist as Well as for the artist. The external sense-objects, the phenomenal movements are symbols and signposts, graphs and pointer-readings of facts and realities that lie hidden, behind or beyond. The artist and the scientist are occult alchemists. What to make of this, for example:
   Beyond the shapes of empire, the capes of Carbonek, over
  --
   Well, it is sheer incantation. It is word- Weaving, rhythm plaiting, thought-wringing in order to pass beyond these frail materials, to get into contact with, to give some sense of the mystery of existence that passeth understanding. We are very far indeed from the "natural" poets, Homer or Shakespeare, Milton, or Virgil. And this is from a profane, a mundane poet, not an ostensibly religious or spiritual poet. The level of the poetic inspiration, at least of the poetic view and aspiration has evidently shifted to a higher, a deeper degree. We may be speaking of tins and tinsel, bones and dust, filth and misery, of the underworld of ignorance and ugliness,
   All things uncomely and broken, all things worn out and old,
  --
   Heaven and Earth are not incommensurables, divinity and humanity function as one reality, towards one purpose and end: cruel heaven, miserable humanity? Well, this is how they appear to the poet's eye:
   Le Ciel! Couvercle noir de la grande marmite

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  What now We see is a shadow of what must come.
  The earth's uplook to a remote Unknown
  --
  A deathbound littleness is not all We are:
  Immortal our forgotten vastnesses
  --
  Even when We fail to look into our souls
  Or lie embedded in earthly consciousness,
  Still have We parts that grow towards the light,
  Yet are there luminous tracts and heavens serene
  --
  Possesses us which yet We know is ours:
  Or We adore the Master of our souls.
  Then the small bodily ego thins and falls;
  --
  Ourself and a high stranger whom We feel,
  It is and acts unseen as if it Were not;
  It follows the line of sempiternal birth,
  --
  Always We bear in us a magic key
  Concealed in life's hermetic envelope.
  --
  A net of death in which by chance We live.
  All We have learned appears a doubtful guess,
  The achievement done a passage or a phase
  --
  Out of the unknown We move to the unknown.
  Ever surround our brief existence here
  --
  Ignorant and Weary and invincible,
  She seeks through the soul's war and quivering pain
  --
  Which rarely We surprise or vaguely feel,
  Are an outcome of suppressed realities
  --
  If We could take our spirit's stand within,
  If We could hear the muffled daemon voice.
  11.30
  --
  Of what We observe and touch and thought can guess
  And rarely dawns the light of the Unknown
  --
  Mind keeps the soul prisoner, We are slaves to our acts;
   We cannot free our gaze to reach wisdom's sun.
  --
  He waits to Weigh the certitude of his thoughts,
  He knows not what he shall achieve or when;
  --
  It Wears to the perishable creature's eyes
  The grandeur of a useless miracle;
  --
   We must fill the immense lacuna We have made,
  Re- Wed the closed finite's lonely consonant
  --
  Our passion heaves to Wed the Eternal's calm,
  Our dwarf-search mind to meet the Omniscient's light,
  --
  The immortal sees not as We vainly see.
  He looks on hidden aspects and screened po Wers,
  --
  Whatever the appearance We must bear,
  Whatever our strong ills and present fate,
  When nothing We can see but drift and bale,
  A mighty Guidance leads us still through all.
  After We have served this great divided world
  God's bliss and oneness are our inborn right.
  --
  A part is seen, We take it for the whole.
  Thus have they made their play with us for roles:
  --
  Here on the earth where We must fill our parts,
   We know not how shall run the drama's course;
  --
  Only a darkened little We can feel.
  He too Wears a diminished godhead here;
  He has forsaken his omnipotence,
  --
  Incarnate, Wedding his infinity's peace
  To her creative passion's ecstasy.
  --
  Her events that Weave the texture of our lives
  And all by which We find or lose ourselves,
  Things s Weet and bitter, magnificent and mean,
  --
  And chance that Wears the rigid face of fate
  And her sport of death and pain and Nescience,
  --
  Divine, Wears shapes of animal or man;
  Eternal, he assents to Fate and Time,
  --
  That to his divine measure We might rise;
  Then in a figure of divinity
  --
  His nature We must put on as he put ours;
   We are sons of God and must be even as he:
  His human portion, We must grow divine.
  Our life is a paradox with God for key.
  --
  As stations in the ages' Weltering flood
  Firm lands appear that tempt and stay awhile,

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and po Wers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as Well as collective egoism, Were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Po Wer had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, s Weetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay Were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
   Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he vie Wed it in a special way and endo Wed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
   The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
  --
   The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving itself in the Transcendence. That is the new Dispensation which ans Wers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, ho Wever, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as We come nearer to the age We live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
   Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava d Wells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.
  --
   Tagore was a poet; this poetic po Wer of his he put in the service of the great cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and po Werful Weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and s Weetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2
   Thus, on the one hand, the Eternity, the Infinity, the Spirit is brought nearer home to us in its embodied symbols and living vehicles and vivid formulations, it becomes easily available to mortals, even like the father to his son, to use a Vedic phrase; on the other hand, earthly things, mere humanities are uplifted and suffused with a "light that never was, on sea or land."
  --
   Both the poets Were worshippers, idolaters, of beauty, especially of natural physical beauty, of beauty heaped on beauty, of beauty gathered, like honey from all places and stored and ranged and stalled with the utmost decorative skill. Yet the difference bet Ween the two is not less pronounced. A philosopher is reminded of Bergson, the great exponent of movement as reality, in connection with certain aspects of Tagore. Indeed, Beauty in Tagore is something moving, flowing, dancing, rippling; it is especially the beauty which music embodies and expresses. A Kalidasian beauty, on the contrary, is statuesque and plastic, it is to be appreciated in situ. This is, ho Wever, by the way.
   Sri Aurobindo: "Ahana", Collected Poems & Plays, Vol. 2

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

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Near to the Well of vision in the soul,
  And entered where the Wings of Glory brood
  --
  He dared to live when breath and thought Were still.
  Thus could he step into that magic place
  --
  Or We saddle with the vice of earthly form
  A hurried imperfect glimpse of heavenly things,
  --
  For all We have acquired soon loses worth,
  An old disvalued credit in Time's bank,
  --
  As through a dress the Wearer's shape is seen,
  There reached through forms to the hidden absolute
  --
  Increased and heightened Were the instruments.
  Illusion lost her aggrandising lens;
  --
  Overpo Wered Were earth and Nature's obsolete rule;
  The python coils of the restricting Law
  --
  Abolished Were the scripts of destiny.
  There was no small death-hunted creature more,
  --
  He Weaves his hidden threads of consciousness,
  He builds bodies for his shapeless energy;
  --
  Thoughts that Were born in the immortals' world,
  Oracles that break out from behind the shrine,
  --
  Have woven her balanced Web of miracles
  And the Weird technique of her tremendous art.
  This bizarre kingdom passed into his charge.
  --
  The worlds of a marvellous Unknown Were near,
  Behind her an ineffable Presence stood:
  --
  A million figures passed and Were seen no more.
  
23.6
  --
  United Were Time's creative mood and tense
  To the style and syntax of Identity.
  --
  Above Were the Immortal's changeless seats,
  White chambers of dalliance with eternity
  --
  Calm continents of potency Were glimpsed;
  Homelands of beauty shut to human eyes,

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society Were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common Weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions Were so constituted and men Were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, Were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, ho Wever, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the Weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, ho Wever, if We probe sufficiently deep into the matter We find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lo Wer terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
   Ho Wever, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous po Wer shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and We should see whether We can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, ho Wever distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
  --
   If society, that is to say, community, be the fieldkshetra for the individual to live, move and have its being, then We must begin at the very outset with the community itself, at least, with a nucleus that will go to form such a thing. The fear that the untimely grouping together of immature souls may crush out individuality and dig its own grave has, no doubt, sufficient justification behind it to deter one from the attempt; but neither can We be certain that souls nursed and nourished in solitary cells, absolutely apart from any mellowing and broadening influence of the outside world will ever reach to that stage of perfect maturity when they will suddenly and spontaneously break open their cells and recognise in one another the communal brother-self.
   As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction bet Ween our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, We but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.
   The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
  --
   Now how to escape the dilemma? Only if We take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.
   ***

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Such is Vivekananda, the embodiment of Fearlessnessabh, the Upanishadic word, the mantra, he was so fond of. The life and vision of Vivekananda can be indeed summed up in the mighty phrase of the Upanishads, nyam tm balahnena labhya. 'This soul no Weakling can attain.' Strength! More strength! Strength evermore! One remembers the motto of Danton, the famous leader in the French Revolution:De l'audance, encore de l'audace, toujours de l'audace!
   The gospel of strength that Vivekananda spread was very characteristic of the man. For it is not mere physical or nervous bravery, although that too is indispensable, and it is something more than moral courage. In the speeches referred to, the subject-matter (as Well as the manner to a large extent) is philosophical, metaphysical, even abstract in outlook and treatment: they are not a call to arms, like the French National Anthem, for example; they are not merely an ethical exhortation, a moral lesson either. They speak of the inner spirit, the divine in man, the supreme realities that lie beyond. And yet the words are permeated through and through with a vibration life-giving and heroic-not so much in the explicit and apparent meaning as in the style and manner and atmosphere: it is catching, even or precisely when he refers, for example, to these passages in the Vedas and the Upanishads, magnificent in their poetic beauty, sublime in their spiritual truth,nec plus ultra, one can say, in the grand style supreme:
   Yasyaite himavanto mahitv
  --
   Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is Wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:
   "Shall India die? Then from the world all spirituality will be extinct." And wherefore is this call for the life spiritual? Thus the aspiring soul would ans Wer:

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "The zeal for the Lord hath eaten me up." Such has indeed been the case with Pascal, almost literally. The fire that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and reduced to ashes. At t Wenty-four he was already a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it Were, the life career of his Lord the Christ who died at 33. The Fire martyrised the body, but kindled and brought forth experiences and realisations that save and truths that abide. It was the Divine Fire whose vision and experience he had on the famous night of 23 November 1654 which brought about his final and definitive conversion. It was the same fire that had blazed up in his brain, while yet a boy, and made him a precocious genius, a marvel of intellectual po Wer in the exact sciences. At 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a treatise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate results. At t Wenty-three he published his experiments with vacuum. At t Wenty-five he conducted the Well-known experiment from the to Wer of St. Jacques, proving the existence of atmospheric pressure. His studies in infinitesimal calculus Were remarkably creative and original. And it might be said he was a pioneer in quite a new branch of mathematics, viz., the mathematical theory of probability. We shall see presently how his preoccupation with the mathematics of chance and probability coloured and reinforced his metaphysics and theology.
   But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon follo Wed what was known as Pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. Pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.
   Pascal's place in the evolution of European culture and consciousness is of considerable significance and importance. He came at a critical time, on the mounting tide of rationalism and scepticism, in an age when the tone and temper of human mentality Were influenced and fashioned by Montaigne and Rochefoucauld, by Bacon and Hobbes. Pascal himself, born in such an atmosphere of doubt and disbelief and disillusionment, had sucked in a full dose of that poison; yet he survived and found the Rock of Ages, became the clarion of Faith against Denial. What a spectacle it was! This is what one wrote just a quarter of a century after the death of Pascal:
   "They can no longer tell us that it is only small minds that have piety. They are shown how it has grown best in one of the the greatest geometricians, one of the subtlest metaphysicians, one of the most penetrating minds that ever existed on earth. The piety of such a philosopher should make the unbeliever and the libertine declare what a certain Diocles said one day on seeing Epicurus in a temple: 'What a feast, what a spectacle for me to see Epicurus in a temple! All my doubts vainsh, piety takes its place again. I never saw Jupiter's greatness so Well as now when I behold Epicurus kneeling down!"1
   What characterises Pascal is the way in which he has bent his brainnot rejected it but truly bent and forced even the dry "geometrical brain" to the service of Faith.
   In his inquiry into truth and certitude Pascal takes his stand upon what he calls the geometrical method, the only valid method, according to him, in the sphere of reason. The characteristic of this method is that it takes for granted certain fundamental principles and realitiescalled axioms and postulates or definitionsand proceeds to other truths that are infallibly and inevitably deduced from them, that are inherent and implied in them. There is no use or necessity in trying to demonstrate these fundamentals also; that will only land us into confusion and muddle. They have to be simply accepted, they do not require demonstration, it is they that demonstrate others. Such, for instance, are space, time, number, the reality of which it is foolishness and pedantry to I seek to prove. There is then an order of truths that do not i require to be proved. We are referring only to the order of I physical truths. But there is another order, Pascal says, equally I valid and veritable, the order of the Spirit. Here We have another set of fundamentals that have to be accepted and taken for granted, matrix of other truths and realities. It can also be called the order of the Heart. Reason posits physical fundamentals; it does not know of the fundamentals of the Heart which are beyond its reach; such are God, Soul, Immortality which are evident only to Faith.
   But Faith and Reason, according to Pascal, are not contraries nor irreconcilables. Because the things of faith are beyond reason, it is not that they are irrational. Here is what Pascal says about the function and limitation of reason:
   "The last movement of reason is to know that there is an infinity of things that are beyond it. It must be a very Weak reason if it does not arrive there."2
   "One must know where one should doubt, where one should submit."3
  --
   " We know truth not by reason alone, but by the heart also: it is in the latter way that We know the first principles, and in vain does reasoning, that has no part in it, attempt to combat them... The heart feels... and the reason demon strates afterwards... Principles are felt, propositions are deduced. . . . "5
   About doubt, Pascal says that the perfect doubter, the Pyrrhonian as he is called, is a fiction. Pascal asks:
  --
   The process of conversion of the doubting mind, of the dry intellectual reason as propounded and perhaps practised by Pascal is also a characteristic mark of his nature and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). Here is how he puts the issue to the doubting mind (I am giving the substance, not his words): let us say then that in the world We are playing a game of chance. How do the chances stand? What are the gains and losses if God does not exist? What 'are the gains and losses if God does exist? If God exists, by accepting and reaching him what do We gain? All that man cares forhappiness, felicity. And what do We lose? We lose the world of misery. If, on the other 'hand, God does not exist, by believing him to exist, We lose nothing, We are not more miserable than what We are. If, ho Wever, God exists and We do not believe him, We gain this world of misery but We lose all that is worth having. Thus Pascal concludes that even from the standpoint of mere gain and loss, belief in God is more advantageous than unbelief. This is how he applied to metaphysics the mathematics of probability.
   One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least We can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal Went over to Faith, even while giving Reason its due. Still it seems the two Were not perfectly synthetised or fused in him. There was a gap bet Ween that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully bet Ween the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a Well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
   And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shado Wed the Day in Pascal's soul.
  --
   Man is a mere reed, the Weakest in nature, but he is a thinking reed."7
   Pascal's faith had not the calm, tranquil, serene, luminous and happy self-possession of an Indian Rishi. It was ardent and impatient, fiery and vehement. It had to be so perhaps, since it was to stand against his steely brain (and a gloomy vital or life force) as a counterpoise, even as an antidote. This tension and schism brought about, at least contri buted to his neuras thenia and physical infirmity. But whatever the effect upon his inner consciousness and spiritual achievement, his po Wer of expression, his literary style acquired by that a special quality which is his great gift to the French language. If one speaks of Pascal, one has to speak of his language also; for he was one of the great masters who created the French prose. His prose was a wonderful blend of clarity, precision, serried logic and warmth, colour, life, movement, plasticity.
   A translation cannot give any idea of the Pascalian style; but an inner echo of the same can perhaps be caught from the thought movement of these characteristic sayings of his with which We conclude:
   "Contradiction is not a mark of falsehood, nor is uncontradiction a mark of truth."8

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense We understood and still commonly understand the wordthan Germany?
   And yet We have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that We are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as We lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the world We have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
   Are We then to say that human nature is irrevocably vitiated by an original sin and that all our efforts at reformation and regeneration are, as the Indian saying goes, like trying to straighten out the crooked tail of a dog?
   It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lo Wer impulses, for want of scope and indulgence, may fall down to a harmless level. This is what the Reformists hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheathman needs must procreate, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. Of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But We have to accept the chance and make the best of what materials We have in hand.
   No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If We question that pessimism, We have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if We do not shift our foundation and start from a different Intuition Weltanschauung.
   Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the po Wer by which We sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Po Wer. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as We are within them We cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive po Wer, the force that fashions the realities on the physical plane; it is what creates the character. The po Wer of thought and sentiment is often much too exaggerated, even so the po Wer of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allo Wed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
   This is the meaning of the Reformist's pessimism. So long as We remain within the domain of the triple nexus, We must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, ho Wever, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lo Wer poise of the mental and vital and physical. Only in order to get into that higher poise We must really transcend the lo Wer, that is to say, We must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a po Wer that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.
   What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the po Wer of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They Were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, ho Wever, more to distort than express the Divine.
   The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the po Wer to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The recent science of Psycho-analysis has brought to light certain hidden springs and undercurrents of the mind; it has familiarised us with a mode of viewing the entire psychical life of man which will be fruitful for our present enquiry. Mind, it has been found, is a house divided, against itself, that is to say it is an arena where different and divergent forces continually battle against one another. There must be, ho Wever, at the same time, some sort of a resolution of these forces, some equation that holds them in balance, otherwise the mind the human being itselfwould cease to exist as an entity. What is the mechanism of this balance of po Wer in the human mind? In order to ascertain that We must first of all know the fundamental nature of the struggle and also the character of the more elemental forces that are engaged in it.
   There are some primary desires that seek satisfaction in man. They are the vital urges of life, the most prominent among them being the instinct of self-preservation and that of self-reproduction or the desire to preserve one's body by defensive as Well as by offensive means and the desire to multiply oneself by mating. These are the two biological necessities that are inevitable to man's existence as a physical being. They give the minimum conditions required to be fulfilled by man in order that he may live and hence they are the strongest and the most fundamental elements that enter into his structure and composition.
   It would have been an easy matter if these vital urges could flow on unhindered in their way. There would have been no problem at all, if they met satisfaction easily and smoothly, without having to look to other factors and forces. As a matter of fact, man does not and cannot gratify his instincts whenever and wherever he chooses and in an open and direct manner. Even in his most primitive and barbarous condition, he has often to check himself and throw a veil, in so many ways, over his sheer animality. In the civilised society the check is manifold and is frankly recognised. We do not go straight as our sexual impulsion leads, but seek to hide and camouflage it under the institution of marriage; We do not pounce upon the food directly We happen to meet it and snatch and appropriate whatever portion We get but We secure it through an elaborate process, which is known as the economic system. The machinery of the state, the cult of the kshatriya are roundabout ways to meet our fighting instincts.
   What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. Ho Wever, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, We will recognise the simple fact of control and try to have a glimpse into its mechanism.
   There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
  --
   The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, We may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the po Wer of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
   The method of unconscious or subconscious nature is fundamentally that of repression. Apart from Defence Reaction which is a thing of pure coercion, even in Substitution and Sublimation there always remains in the background a large amount of repressed complexes in all their primitive strength. The system is never entirely purified but remains secretly pregnant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And there is always the danger of the superstructure coming down helplessly by a sudden upheaval of the nether forces. The whole system feels, although not in a conscious manner, the tension of the repression and suffers from something that is unhealthy and ill-balanced. Dante's spiritualised passion is a supreme instance of control by Sublimation, but the Divina Comedia hardly bears the impress of a serene and tranquil soul, sovereignly above the turmoils of the tragedy of life and absolutely at peace with itself.
  --
   Yet even here the process of control and transformation does not end. And We now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, ho Wever, does not seem to be a probable eventualityeven then, We say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.
   Yoga, then, comes at this stage and offers the solution in its po Wer of what We may call Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The po Wer of conscious control is a po Wer of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a po Wer complementary to the po Wer of Nature, it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of Nature. To that end yoga seeks a po Wer that transcends the human will, brings into play the supernal puissance of a Divine Will.
   This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas We see, if We look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lo Wer levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
   Thus then We may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do We find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-po Wer into its spiritual substance.
   ***

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close precisely those doors and windows which We, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all creatures and when all creatures are wakeful, that is night for the sage." Even so this sage from the West says: "The more I sleep from outward things, the more wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
   Close the senses. Turn within. And then go forward, that is to say, more and more inward. In that direction lies your itinerary, the journey of your consciousness. The sense-ridden secular man, who goes by his physical eye, has marked in his own way the steps of his forward march and progress. His knowledge and his po Wer grew as he proceeded in his survey from larger masses of physical objects to their component molecules and from molecules to their component atoms and from atoms once more into electrons and protons or energy-points pure and simple, or otherwise as, in another direction, he extended his gaze from earth to the solar system, from the solar system to other starry systems, to far-off galaxies and I from galaxies to spaces beyond. The record of this double-track march to infinityas perceived or conceived by the physical sensesis marvellous, no doubt. The mystic offers the spectacle of a still more marvellous march to another kind of infinity.
   Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We ascend the ascending grades in our heart and We sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing within. "Turn home again in thyself, and hold thee within and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, ho Wever, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and Wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches bet Ween these two lights. But the true seeker goes through and comes out of the tunnel. And there is happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ within. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and d Wells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going within, from the outward to the inner and the inmost; now one has to go upward, transcend. Within the body, in life, ho Wever deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
   It is never possible for man, Weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming po Wer of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which We have at the moment, that is to say, upon the stage or the degree We have ascended to. At the outset, when We can only look through the senses, when the flesh is our master, We give the image a crude form and character; but even that helps. Gradually, as We rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul We find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, We have seen, according to the Christian discipline has to be altogether abandoned, negatived, as We go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is vie Wed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar po Wer of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where We love because We are one, because We are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, We take two examples referred to in the book We are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. Ho Wever, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allo Wed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is vie Wed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference bet Ween the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference bet Ween the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and s Weetness and exquisiteness of that divine feeling. This Christian's, ho Wever, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it Were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what We call the "psychic being" pure and simple, referred to in the book We are considering; as: "His s Weet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it Were, all together Weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-po Wer that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as Well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered po Werless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your ans Wer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
   Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and Weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward she Wed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is ho Wever the truth of the matter; "when I fall down to my frailty, then Grace withdra Weth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is We who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
   The ultimate truth is that God is the sole doer and the best We can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.
   Ascendimus ascensiones in corde et cantamus canticum graduum." Confessions of St. Augustine XIII. 9.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   To remain human means to continue the fundamental nature of man. In what consists the humanity of man? We can ascertain it by distinguishing what forms the animality of the animal, since that will give us the differentia that nature has evolved to raise man over the animal. The animal, again, has a characteristic differentiating it from the vegetable world, which latter, in its turn, has something to mark it off from the inorganic world. The inorganic, the vegetable, the animal and finally manthese are the four great steps of Nature's evolutionary course.
   The differentia, in each case, lies in the degree and nature of consciousness, since it is consciousness that forms the substance and determines the mode of being. Now, the inorganic is characterised by un-consciousness, the vegetable by sub-consciousness, the animal by consciousness and man by self-consciousness. Man knows that he knows, an animal only knows; a plant does not even know, it merely feels or senses; matter cannot do that even, it simply acts or rather is acted upon. We are not concerned here, ho Wever, with the last two forms of being; We will speak of the first two only.
   We say, then, that man is distinguished from the animal by his having consciousness as it has, but added to it the consciousness of self. Man acts and feels and knows as much as the animal does; but also he knows that he acts, he knows that he feels, he knows that he knowsand this is a thing the animal cannot do. It is the awakening of the sense of self in every mode of being that characterises man, and it is owing to this consciousness of an ego behind, of a permanent unit of reference, which has modified even the functions of knowing and feeling and acting, has refashioned them in a mould which is not quite that of the animal, in spite of a general similarity.
   So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then We are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all We choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
   As a matter of fact it is not so. The glimpses of a higher form of consciousness We can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they Were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lo Wer and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lo Wer level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if We care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.
   So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and great men of actioncan be observed a certain characteristic form of consciousness, which is something other than, greater than the consciousness of the mere self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the self to something which is beyond itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and expressed. The consciousness of that level has also a great variety of names given to it Intuition, Revelation, cosmic consciousness, God-consciousness. It is to be noted here, ho Wever, that the thing We are referring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the supreme Reality the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the supreme Reality where creation, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal realities. The distinction is necessary, as there does seem to be such a level of consciousness intermediary, again, bet Ween man and the Absolute, bet Ween self-consciousness and the supreme consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human We cannot foresee exactly its composition and function the super-consciousness.
   The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, We do feel sometimes within us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be called merely human. All this life of ego-bound rationality then melts away and opens out the passage for a life of vision and po Wer. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is something deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)
   This passage from the self-conscient to the super-conscient does not imply merely a shifting of the focus of consciousness. The transmutation of consciousness involves a purer illumination, a surer po Wer and a wider compass; it involves also a fundamental change in the very mode of being and living. It gives quite a different life-intuition and a different life-po Wer. The change in the motif brings about a new form altogether, a re-casting and re-shaping and re-energising of the external materials as Well. As the lift from mere consciousness to self-consciousness meant all the difference bet Ween an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the difference of a whole world bet Ween man and the divine creature that is to be.
   Indeed it is a divine creature that should be envisaged on the next level of evolution. The mental and the moral, the psychical and the physical transfigurations which must follow the change in the basic substratum do imply such a mutation, the birth of a new species, as it Were, fashioned in the nature of the gods. The vision of angels and Siddhas, which man is having ceaselessly since his birth, may be but a prophecy of the future actuality.
   This then, it seems to us, is the immediate problem that Nature has set before herself. She is now at the parting of the ways. She has done with man as an essentially human being, she has brought out the fundamental possibilities of humanity and perfected it, so far as perfection may be attained within the cadre by which she chose to limit herself; she is now looking forward to another kind of experiment the evolving of another life, another being out of her entrails, that will be greater than the humanity We know today, that will be superior even to the supreme that has yet been actualised.
   Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The ideal was Blake's. It will not sound so revolting if We understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth Were so considered by the orthodox Christianity. The Christian ideal demands an absolute denial and rejection of life. Fulfilment is elsewhere, in heaven alone. That is, as We know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, considered incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and Went on expatiating on the glory of the misalliance. He declared a new apocalypse and said that Lucifer, the one called Satan, was the real God, the so-called Messiah the fake one: the apparent Milton spoke in praise of God and in dispraise of Satan, but the real, the esoteric Milton glorified Satan, who is the true God and minimised or caricatured the counterfeit or shadow God. Here is Blakean Bible in a nutshell:
   But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception Were cleansed everything would appear to man as it is, infinite.
   The eyes of fire, the nostrils of air, the mouth of water, the beard of earth.
   Such is to be the ideal, the perfect, the spiritual man. Have We here the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphere. But that also seems to lie in the direction to which the whole world is galloping in its evolutionary course. Humanity in its agelong travail has passed through the agony, one might say, of two extreme and opposite experiences, which are epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the Refusal of the Ascetic.1 Neither, ho Wever, the Spirit alone nor the body alone is man's reality; neither only the earth here nor only the heaven there embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, declared.
   The earliest dream of humanity is also the last fulfilment. The Vedic Rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
   We Welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently We have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.2 He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as Well as religious people, especially the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lo Wer alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lo Wer, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "S Weep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lo Wer, no doubt; but the old world stressed only the higher and neglected the lo Wer. Therefore the revolt and wrath of the lo Wer, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses Were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lo Wer." Here is a vision luminous and revealing, full of great import, if We follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lo Wer and the integration of the lo Wer into the higher that mankind will reach the goal of its evolution, both individually and collectively.
   But the process, Monsieur Thibon rightly asserts, must begin with the individual and within the individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the revie Wer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."
  --
   Vie Wed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bo Wels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lo West of the lo West elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which We are speaking.
   The Life Divine

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  gain a total victory. My help is always with you as Well as my
  blessings.
  --
  stick to one thing till the end. Perhaps that is why We
  are not able to go beyond a mediocre average. Or is it
  --
  in the students, whether in games, athletics or gymnastics. Even our own enthusiasm dwindles when We see
  their lack of interest in everything.
  --
  book shows how Sri Aurobindo is working in every corner of the world. We who are here in the Ashram still
  haven't even had a glimpse of him.
  --
  captains; in it she asks them to "be the elite") We are very
  far from what You ask of us, at least I am. It is a most
  --
  become an elite will take a lot of time. At present, We
  are on the same level as our students, so the immediate
  problem is not solved. How can We create an interest in
  them for each thing and every day?
  --
  I Went to work only for one hour, because I had too
  much work at home.
  --
  The ego would do Well to become a little more modest.
  13 August 1961
  --
  so self-centred." It is quite true that We are taking life
  very lightly, and it has become so natural that We believe
  it to be the right attitude. And We are self-centred. How
  can We get out of this trap? In any case, the dose You
  gave us this morning was really just right. I feel very
  --
  it is that We take part in as many items as possible in the
  2nd December programme.3 Would it not be better to
  --
  then is their greatness and their splendour? Why do We
  The annual demonstration of physical culture, held at the Ashram Sportsground.
  --
  and bear the burden of His wrath and enmity; the gods Were able to accept only the
  pleasant burden of His love and kindlier rapture."
  --
  minds. But We must understand all the irony in these sayings, and
  especially the intention behind his words. Moreover, cowards or
  --
  appreciated by others. But if all your activity Were an offering
  to the Divine, you would not care at all about the appreciation
  --
  and how can it be done? For instance, when We play
  tennis or basketball, how can We do it as an offering?
  Mental formations are not enough, of course!
  --
  problem and various possible methods of physical education. The fundamental problem is this: how can We
  The Queen of Jhansi who died on the battlefield in 1858 while fighting British
  --
  The "Iron Age" in which We live.
  Series Ten - To a Young Captain
  --
  If each one Were more concerned with correcting his own faults
  than with criticising those of others, the work would go more
  --
  education programme and the countless other activities We have here, he asked me: "Can you give me a
  valid example of even one person who takes part in so
  --
  Do not forget - all of you who are here - that We want to
  realise something which does not yet exist upon earth; so it is
  absurd to seek elsewhere for an example of what We want to do.
  He also told me this: "Mother says that there is full
  --
  surmount all the Weaknesses and desires of the lo Wer, ignorant
  being.
  --
  I have often noticed that the work We do is done
  much better and more quickly than if it Were done by
  paid workers. I don't know why!
  --
  Man is so Weak that he is influenced even by the
  wind that blows about him, by a book he reads or a
  --
  have a uniform which they should Wear when they are acting as
  captains.
  --
  boys is atavistic, but it remains to ask You what We captains should do about it. Personally, I think it is better to
  close one's eyes to it, but there are others who prefer to
  --
  instead of so much freedom, a freedom We are not able
  to profit by?
  --
  Our teacher Y gave us a talk in a grave and significant tone: "Be prepared to go through hard tests, We are
  on the eve of something very difficult and dangerous."
  --
  strive always to do as Well as possible and be as good as one
  can, instead of passing one's time in useless analysis.
  --
  clings to his misery, his pettiness, his Weakness, his ignorance
  and his limits - that is why he does not change.
  --
  From the moment one has decided and accepted to do something, it must be done as Well as one can.
  One can find in everything a chance to progress in consciousness and self-mastery. And this effort for progress immediately
  --
  mean? How can law be released into freedom? By law We
  understand something determined and fixed. Or is it a
  --
  correct it. But the Weeks go by and I see that it is impossible. I
  am therefore returning it to you without having read it, and I ask
  --
  close one's eyes with indulgence to one's own Weaknesses, and
  catch oneself each time one makes a mistake, even a small one.
  --
  What is the difference bet Ween pleasure, joy, happiness, ecstasy and Ananda? Can We find one in the
  other?
  --
  Your ans Wers last Week Were very succinct. Isn't a
  perfected yogi identified with the Supreme Lord? Isn't a
  --
  Is it because We have defects in ourselves that We
  cannot tolerate them in others? What is the origin of the
  shock We feel?
  Yes, in a general way it is the defects you have in yourselves
  --
  Ashram is, how can We give him a reply that is both
  short and correct?
  --
  is why We have so much physical and bodily suffering.14
  Is it really the cause? Does food have such an important
  --
  to find such a body that We need not speak of it.
  Apart from that, one must act for the best and not attach
  --
  different kinds of sensitivity: some stem from Weakness, others
  - the best - are the result of refinement. The ego generally
  --
  How can one know whether We are progressing or
  not, individually and collectively?
  --
   We have only to wait; We shall surely see what happens.
  30 September 1964
  --
  not mistaken; but more often than not, We do not listen to what
  it says because it speaks without violence or insistence - it is a
  --
  responsible for all misunderstandings; this is a Weakness
  "If you cannot make God love you, make Him fight you. If He will not give you the
  --
  Sri Aurobindo has said somewhere that if We surrender to the Divine Grace, it will do everything for us.
  Then what is the value of tapasya?
  --
  near? What must We do during 1965 to prepare ourselves
  to recognise it and receive it?
  --
  Ashram mean?18 Are We responsible for it because of our
  faults and because We disobey the Supreme Truth in our
  daily lives?
  --
  word. We are here to prepare the transformation of the earth
  and men so that the new creation may take place, and if We
  On the evening of February 11, many Ashram buildings Were stoned, burned or
  looted, ostensibly as part of an anti-Hindi agitation.
  --
  the nobility of the human character or an idea that We are here
  to establish mental and moral and social Truth and justice on
  --
  knowing very Well that His help will be refused. Why
  then does He do it?
  --
  First and always, We must ask ourselves what our instrument
  of judgment is. One must ask, "What is my judgment based on?
  --
  When shall We feel and see this supreme and radical
  change of the whole nature which You have predicted?
  --
  You speak (in Conversations) of the plunge We must
  take in order to have the true spiritual experience. Is it
  --
  disorder. Vibrations of harmony attract and encourage harmonious events; vibrations of disequilibrium create, as it Were, a
  disequilibrium in circumstances (illnesses, accidents, etc.). This
  --
  Once, in one of Your Wednesday classes, You said
  that in order not to feel pain one must, so to speak, cut
  --
  in her blind ambition to imitate the West, she has become
  materialistic and neglectful of her soul.
  --
   We know that We should not do certain things and
   We do not really want to do them, but still We do them.
  Why does this happen? How can We avoid it?
  That's how it is when one is lacking in will and in force of
  --
  What must We do to serve the Truth? Must it first of
  all be lived?
  --
  of society. We say: " We must also think of the opinion of
  people from outside. Since We live in society, We must be
  reasonable and lead a life in keeping with theirs." S Weet
  --
  Formerly, You Were very strict about permitting people to come and live in the Ashram. Now it is no longer
  so. Why?
  --
  As soon as the children Were admitted here, it was no longer
  possible to be strict and the nature of the life changed.
  --
  that We now tend to direct our lives and activities more
  and more towards the principles and ways of ordinary
  life? In that case, aren't We straying from the true path?
  You are still in the old rut that separates spirituality from life.
  --
  Isn't this immense freedom We are given dangerous
  for those of us who are not yet awake, who are still unconscious? What is the explanation for this opportunity,
  this good fortune We have been granted?
  Danger and risk are part of every forward movement. Without
  --
  You every Wednesday. Is this true?
  That you saw and heard me is a sign of progress, and with this I
  --
  indifferent to the opportunity I give you each Week to ask me
  a question. Your questions are rather commonplace and don't
  --
  us here. But, Mother, why do We do this? For, each one
  of us has surely felt and enjoyed - at least once in his
  --
  her and throw her into the Ganges because they Were displeased
  with her. If one believes in the Divine, one cannot do things like
  --
  without being absolutely convinced that the Divine is there? We
  call it the Divine - the Divine is tiny! (Mother laughs.) For me
  --
  nothing but That - something We cannot name, cannot define,
  cannot describe, but something We can feel and can more and
  more become. A Something that is more perfect than all the
  --
  How can We know that our acts, our thoughts and
  our aspirations are not tainted by vital desire, though
  --
  For several years now, We have been hearing that the
  Ashram is in a terrible financial condition, and from time
  to time We clearly see this for ourselves. But, Mother, We
  also see extravagant spending by certain individuals and
  --
  Otherwise all is Well.
  30 November 1966
  --
  was: How is it possible! Mother knew We Were at Gingee,
  so Her protection was with us. Then how is it possible?
  --
  how does the psychic, Weighed down by these vibrations
  and memories, remain free?35
  --
  - a little vague, a little blurred - of the people who Were there,
  of the circumstances, of the events, and that makes a psychic
  --
  Your Presence so that We may have Your protection. But
  the other day while We Were on a long journey, We felt the
  presence of someone other than ourselves in the car, and
  it was very strong, even though We Were not conscious
  Series Ten - To a Young Captain
  --
  day? If so, why didn't We sense it?
  I was very strongly and consciously with you because X had
  written to me that the tyres of the car Were in poor condition.
  You did not feel the danger because I did not want you to
  --
  Certainly, the most important occupation is to develop and perfect oneself, but that can be done very Well, and even better, while
  working. It is for you to know what work it is that most interests
  --
   We must realise our highest aspirations, as if this Were
  the last chance given to us. For me, allusions to other
  --
  Supreme spoken of by Sri Aurobindo? Are We worthy of
  this Sacrifice?
  S Weet Mother, at times like this, how should We be?
  What is the best attitude on our part?

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too Welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
   There is another aspect of personality as vie Wed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as Well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be Weak. This very Weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essentially or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that Weapons cannot pierce it nor can fire burn it.
   ***

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is asked of us why do We preach a man and not purely and solely a principle. Our ideal being avo Wedly the establishment and reign of a new principle of world-order and not gathering recruits for the camp of a sectarian teacher, it seems all the more inconsistent, if not thoroughly ruinous for our cause, that We should lay stress upon a particular individual and incur the danger of overshadowing the universal truths upon which We seek to build human society. Now, it is not that We are unconscious or oblivious of the many evils attendant upon the system of preaching a man the history of the rise and decay of many sects and societies is there to give us sufficient warning; and yet if We cannot entirely give the go-by to personalities and stick to mere and bare principles, it is because We have clear reasons for it, because We are not unconscious or oblivious either of the evils that beset the system of preaching the principle alone.
   Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and po Wer of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integrally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately ho Wever the solitary light fails and the dynamo stops, there is nothing but the original darkness and inertiatoma asit tamasa gudham agre.
  --
   Love and admiration for a mahapurusha is not enough, even faith in his gospel is of little avail, nor can actual participation, consecrated work and labour in his cause save the situation; it is only when the principles, the bare realities for which the mahapurusha stands are in the open forum and men have the full and free opportunity of testing and assimilating them, it is only when individuals thus become living embodiments of those principles and realities that We do create a thing universal and permanent, as universal and permanent as earthly things may be. Principles only can embrace and unify the whole of humanity; a particular personality shall always create division and limitation. By placing the man in front, We erect a wall bet Ween the Principle and men at large. It is the principles, on the contrary, that should be given the place of honour: our attempt should be to keep back personalities and make as little use of them as possible. Let the principles work and create in their freedom and po Wer, untrammelled by the limitations of any mere human vessel.
   We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although We admit the justice of it, yet We cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, ho Wever, We are after a universal ideal, We must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance bet Ween opposite extremes.
   We do not speak like politicians or banias; but the very truth of the matter demands such a policy or line of action. It is very Well to talk of principles and principles alone, but what are principles unless they take life and form in a particular individual? They are airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they are devoid of that vital urge which makes them creative agencies. We have long lines of philosophers, especially European, who most scrupulously avoided all touch of personalities, whose utmost care was to keep principles pure and unsullied; and the upshot was that those principles remained principles only, barren and infructuous, some thing like, in the strong and puissant phrase of BaudelaireLa froide majest de la femme strile. And on the contrary, We have had other peoples, much addicted to personalitiesespecially in Asiawho did not care so much for abstract principles as for concrete embodiments; and what has been the result here? None can say that they did not produce anything or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.
   But, it may be asked, what is the necessity, what is the purpose in making it all a one man show? Granting that principles require personalities for their fructuation and vital functioning, what remains to be envisaged is not one personality but a plural personality, the people at large, as many individuals of the human race as can be consciously imbued with those principles. When principles are made part and parcel of, are concentrated in a single solitary personality, they get "cribbed and cabined," they are vitiated by the idiosyncrasies of the man, they come to have a narro Wer field of application; they are emptied of the general verities they contain and finally cease to have any effect.
  --
   And yet We yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, We do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, We insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle We declare, the only creedif creed it be that We ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; We do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect We claim the very first rank of iconoclasts and anarchists. And along with that, if We still choose to remain an idol-lover and a hero-worshipper, it is because We recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as Wellwhich We behold within and seek to manifest.
   The world is full of ikons and archons; We cannot escape them, even if We try the world itself being a great ikon and as great an archon. Those who s Wear by principles, s Wear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So We too have accepted and affirmed an icon, but We have done it consciously and knowingly; We are not bound by our idol, We see the truth of it, and We serve and utilise it as best as We may.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A similar compilation was published in the Arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents Were arranged in such a way that no comments Were needed, they Were self-explanatory, divided as they Were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: " We fight to win sublime Wisdom; therefore men call us warriors".
   Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:
   "The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullnessto its heights We can always reachwhen We keep our feet firmly on the physical. 'Earth is His footing' says the Upanishad, whenever it images the Self that manifests in the universe." Huxley's commentary is as follows:
   "To its heights We can always come. For those of us who are still splashing about in the lo Wer ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which We come to know the fullness as Well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as Well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
   The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the " We" referred to in the phrase does not mean humanity in general that 'splashes about in the lo Wer ooze' but those who have a sufficiently developed inner spiritual life.
  --
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age We see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
   There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:
   "'Listen to this!' shouted Monkey. 'After all the trouble We had getting here from China, and after you specially ordered that We Were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
   A sage can smile and smile delightfully! The parable illustrates the Well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, We cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.
   ***

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A modern society or people cannot have religion, that is to say, credal religion, as the basis of its organized collective life. It was mediaeval society and people that Were organized on that line. Indeed mediaevalism means nothing more and nothing lessthan that. But whatever the need and justification in the past, the principle is an anachronism under modern conditions. It was needed, perhaps, to keep alive a truth which goes into the very roots of human life and its deepest aspiration; and it was needed also for a dynamic application of that truth on a larger scale and in smaller details, on the mass of mankind and in its day to day life. That was the aim of the Church Militant and the Khilafat; that was the spirit, although in a more Sattwic way, behind the Buddhistic evangelism or even Hindu colonization.
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia Were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
   A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
   In India, it is Well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate remedies are suggested which are worse than the malady itself, as they may kill the patient outright. If it is so, it is, I repeat, the mediaeval spirit that is at:, the bottom of the trouble.
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives po Werfully and now apprehends expurgation and elimination.
  --
   In India the spirit of renascence came very late, late almost by three centuries; and even then it could not flood the whole of the continent in all its nooks and corners, psychological and physical. There Were any number of pockets (to use a current military phrase) left behind which guarded the spirit of the past and offered persistent and obdurate resistance. Perhaps, such a dispensation was needed in India and inevitable also; inevitable, because the religious spirit is closest to India's soul and is its most direct expression and cannot be uprooted so easily; needed, because India's and the world's future demands it and depends upon it.
   Only, the religious spirit has to be bathed and purified and enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing the one thing needfulTamevaikam jnatha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind and life and body let there be a luminous catholicity, let these organs and instruments be trained to see and compare and appreciate the variety, the numberless facets which the one Spirit naturally presents to the human consciousness. Ekam sat viprh bahudh vadanti. It is an ancient truth that man discovered even in his earliest seekings; but it still awaits an adequate expression and application in life.
  --
   The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole Were, as is Well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and Weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   Ho Wever, coming to historical times, We see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. Ho Wever, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.
  --
   And still this was not the lastit could not be the lastanti thesis that had to be synthetized. The dialectical movement led to a more serious and fiercer contradiction. The Buddhistic schism was after all a division brought about from within: it could be said that the two terms of the antinomy belonged to the same genus and Were commensurable. The idea or experience of Asat and Maya was not unknown to the Upanishads, only it had not there the exclusive stress which the later developments gave it. Hence quite a different, an altogether foreign body was imported into what was or had come to be a homogeneous entity, and in a considerable mass.
   Unlike the previous irruptions that merged and Were lost in the general life and consciousness, Islam entered as a leaven that maintained its integrity and revolutionized Indian life and culture by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was beforea change became inevitable even in the major note. It was a psychological cataclysm almost on a par with the geological one that formed her body; but the spirit behind which created the body was working automatically, inexorably towards the greater and more difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-faire as on the inferior stages of evolution in the past. And that is the true genesis of the present conflict.
   History abounds in instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitiveaboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a Gothic, a Moorish element in it. And much more than a people, a culture in modern times has been a veritable cockpit of multifarious and even incongruous elements. There are instances also in which a perfect fusion could not be accomplished, and one element had to be rejected or crushed out. The complete disappearance of the Aztecs and Mayas in South America, the decadence of the Red Indians in North America, of the Negroes in Africa as a result of a fierce clash with European peoples and European culture illustrate the point.
  --
   If religious toleration Were enough, if that made up man's highest and largest achievement, then Nature need not have attempted to go beyond cultural fusion; a liberal culture is the surest basis for a catholic religious spirit. But such a spirit of toleration and catholicity, although it bespeaks a widened consciousness, does not always enshrine a profundity of being. Nobody is more tolerant and catholic than a dilettante, but an ardent spiritual soul is different.
   To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay more, to be in positive harmony with them, is a problem which has not been really solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals here and there, but it has always remained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or religious loyalties has taken such an acute form in India today, they have been carried to the bitter extreme, in order, We venture to say, that the final synthesis might be absolute and irrevocable. This is India's mission to work out, and this is the lesson which she brings to the world.
   The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as We have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down somethinga great part, indeed, if not the wholeof this puissant and marvellous Spirit into our life of emotions and sensations and activities.
   If it is said that this is an ideal for the few only, not for the mass, our ans Wer to that is the ans Wer of the GitaYad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
  --
   India did not and could not stop at mere cultural fusionwhich was a supreme gift of the Moguls. She did not and could not stop at another momentous cultural fusion brought about by the European impact. She aimed at something more. Nature demanded of her that she should discover a greater secret of human unity and through progressive experiments apply and establish it in fact. Christianity did not raise this problem of the greater synthesis, for the Christian peoples Were more culture-minded than religious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.
   ***

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A complete strength when men Were maimed and Weak,
   German obscured the spirit of a Greek.
  --
   The year 1949 has just celebrated the 200th anniversary of the birth of the great force of light that was Goethe. We too remember him on the occasion, and will try to present in a few words, as We see it, the fundamental experience, the major Intuition that stirred this human soul, the lesson he brought to mankind. Goe the was a great poet. He sho Wed how a language, perhaps least poetical by nature, can be moulded to embody the great beauty of great poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when falling upon it. Goe the was a man of consummate culture. Truly and almost literally it could be said of him that nothing human he considered foreign to his inquiring mind. And Goe the was a man of great wisdom. His observation and judgment on thingsno matter to whatever realm they belonghave an arresting appropriateness, a happy and revealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
   Goe the and the Problem of Evil
  --
   Thus, as sanctioned by God, there is a competition, a wager bet Ween man and Satan. The pact bet Ween the parties is this that, on the one hand, Satan will serve man here in life upon earth, and on the other hand, in return, man will have to serve Satan there, on the other side of life. That is to say, Satan will give the whole world to man to enjoy, man will have to give Satan only his soul. Man in his ignorance says he does not care for his soul, does not know of a there or elsewhere: he will be satisfied if he gets what he wants upon earth. That, evidently, is the demand of what is familiarly known as life-force (lan vital): the utmost fulfilment of the life-force is what man stands for, although the full significance of the movement may not be clear to him or even to Satan at the moment. For life-force does not necessarily drag man down, as its grand finale as it Were, into hellho Wever much Satan might wish it to be so. In what way, We shall see presently. Now Satan promises man all that he would desire and even more: he would give him his fill so' that he will ask for no more. Man takes up the challenge and declares that his hunger is insatiable, whatever Satan can bring to it, it will take in and press on: satisfaction and satiety will never come in his way. Satan thinks he knows better, for he is armed with a master Weapon to lay man low and make him cry halt!
   Love Human and Love Divine
  --
   The angels Weave the symphony that is creation. They represent the various notes and rhythmsin their higher and purer degrees that make up the grand harmony of the spheres. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest therein. But is it absolutely perfect? Is there nowhere any flaw in it? There is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the Weakest link in the chain of the apparently all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true nature of his creation is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this apparent breach and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
   The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which Good is equated with not-evil and evil with not-good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflo Wering of something of this status of consciousness. But there is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lo Wer formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally Well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction bet Ween the two attitudes was very strongly insisted upon by the great Vivekananda.
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one Were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.
   It might be objected here ho Wever that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference bet Ween the two. Fanaticism may be defined as duty running away with itself; but what We are concerned with here is not the aberration of duty, but duty proper self-poised.
   One might claim also on behalf of the doctrine of Right that the right kind of Right brings no harm, it is as already stated another name for liberty, for the privilege of living and it includes the obligation to let live. One can do what one likes provided one does not infringe on an equal right of others to do the same. The measure of one's liberty is equal to the measure of others' liberty.
  --
   What is required is not therefore an external delimitation of frontiers bet Ween unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, We have to admit, is not enough. For if it leads or is capable of leading into an aberration, We must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
   Indian wisdom has found this other, a fairer terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very Well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature.
   We may perhaps view the three terms Right, Duty and Dharma as degrees of an ascending consciousness. Consciousness at Its origin and in its primitive formulation is dominated by the principle of inertia (tamas); in that state things have mostly an undifferentiated collective existence, they helplessly move about acted upon by forces outside them. A rise in growth and evolution brings about differentiation, specialisation, organisation. And this means consciousness of oneself of the distinct and separate existence of each and everyone, in other words, self-assertion, the claim, the right of each individual unit to be itself, to become itself first and foremost. It is a necessary development; for it signifies the growth of self consciousness in the units out of a mass unconsciousness or semi-consciousness. It is the expression of rajas, the mode of dynamism, of strife and struggle, it is the corrective of tamas.
   In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lo Wer level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.
  --
   The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly Well out of that fount and origin. The individual souls, being made of one truth-nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis bet Ween all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but Weave out a faultless pattern of symphony.
   The future society of man is envisaged as something of like nature. When the mortal being will have found his immortal soul and divine self, then each one will be able to give full and free expression to his self-nature (swabhava); then indeed the utmost s Weep of dynamism in each and all will not cause clash or conflict; on the contrary, each will increase the other and there will be a global increment and fulfilmentparasparam bhavayantah. The division and conflict, the stress and strain that belong to the very nature of the inferior level of being and consciousness will then have been transcended. It is only thus that a diviner humanity can be born and replace all the other moulds and types that can never lead to anything final and absolutely satisfactory.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar Were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet within reach. Now as We find ourselves into the very heart of the Night, things appear somewhat changed: We look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. This is how the poet begins:
   I said to my soul, be still, and let the dark come upon you
  --
   The Divine Love is a greater fire than the low smouldering fire that our secular unregenerate life is. One has to choose and declare his adhesion. Indeed, the stage of conversion, the crucial turn from the ordinary life to the spiritual life Eliot has characterised in a very striking manner. We usually say, sometimes in an outburst of grief, sometimes in a spirit of sudden disgust and renunciation that the world is dark and dismal and lonesome, the only thing to do here is to be done with it. The true renunciation, that which is deep and abiding, is not, ho Wever, so simple a thing, such a short cut. So our poet says, but the world is not dark enough, it is not lonesome enough: the world lives and moves in a superficial half-light, it is neither real death nor real life, it is death in life. It is this miserable mediocrity, the shallow uncertainty of consciousness that spells danger and ruin for the soul. Hence the poet exclaims:
   . . . . Not here
  --
   Eliot's is a very Christian soul, but We must remember at the same time that he is nothing if not modern. And this modernism gives all the warp and woof woven upon that inner core. How is it characterised? First of all, an intellectualism that requires a reasoned and rational synthesis of all experiences. Another poet, a great poet of the soul's Dark Night was, as We all know, Francis Thompson: it was in his case not merely the soul's night, darkness extended even to life, he lived the Dark Night actually and physically. His haunting, Weird lines, seize within their grip our brain and mind and very flesh
   My days have crackled and gone up in smoke,5
  --
   But Thompson was not an intellectual, his doubts and despondencies Were not of the mental order, he was a boiling, s Welling life-surge, a geyser, a volcano. He, too, crossed the Night and saw the light of Day, but in a different way. Well, I he did not march into the day, it was the Day that marched I into him! Yes, the Divine Grace came and seized him from behind with violence. A modern, a modernist consciousness cannot expect that indulgence. God meets him only halfway, he has to work up himself the other half. He has laid so many demands and conditions: the knots in his case are not cut asunder but slowly disengaged.
   The modern temper is especially partial to harmony: it cannot assert and reject unilaterally and categorically, it wishes to go round an object and view all its sides; it asks for a synthesis and reconciliation of differences and contraries. Two major chords of life-experience that demand accord are Life and Death, Time and Eternity. Indeed, the problem of Time hangs heavy on the human consciousness. It has touched to the quick philosophers and sages in all ages and climes; it is the great question that confronts the spiritual seeker, the riddle that the Sphinx of life puts to the journeying soul for solution.
   A modern Neo-Brahmin, Aldous Huxley, has given a solution of the problem in his now famous Shakespearean apothegm, "Time must have a stop". That is an old-world solution rediscovered by the modern mind in and through the ravages of Time's storm and stress. It means, salvation lies, after all, beyond the flow of Time, one must free oneself from the vicious and unending circle of mortal and mundane life. As the Rajayogi controls and holds his breath, stills all life-movement and realises a dead-stop of consciousness (Samadhi), even so one must control and stop all secular movements in oneself and attain a timeless stillness and vacancy in which alone the true spiritual light and life can descend and manifest. That is the age-long and ancient solution to which the Neo-Brahmin as Well the Neo-Christian adheres.
   Eliot seems to demur, ho Wever, and does not go to that extreme length. He wishes to go beyond, but to find out the source and matrix of the here below. As I said, he seeks a synthesis and not a mere transcendence: the transcendence is indeed a part of the synthesis, the other part is furnished by an immanence. He does not cut away altogether from Time, but reaches its outermost limit, its rim, its summit, where it stops, not altogether annihilated, but held in suspended animation. That is the "still point" to which he refers in the following lines:
  --
   Not fare Well,
   But fare forward, voyagers.9
  --
   Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher reality. Apart from the natural link with which We are born, there is this other fascination which the poor miserable things, all the little superficialities, trivialities especially have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not merely a black magic:
   ..... our losses, the torn seine,
  --
   All shall be Well, and
   All manner of thing shall be Well. 12
   Nothing can be clearer with regard to the ultimate end the poet has in view. Listen once more to the hymn of the higher reconciliation:
  --
   We move above the moving tree
   In light upon the figured leaf
  --
   Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which are denied to the modern. To the modern, ho Wever, the old masters are not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, more than the religious urge, needs the injunction not to be busy with too many things, but to be centred upon the one thing needful, viz., to create poetically and not to discourse philosophically or preach prophetically. Not that it is impossible for the poet to swallow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wire in his blood", as Eliot graphically expresses. That perhaps is the consummation towards which poetry is tending. But at present, in Eliot, at least, the strands remain distinct, each with its own temper and rhythm, not fused and moulded into a single streamlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhere. In the present collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-matter may be its justification. Still even if We have here doldrums like
   That the past has another pattern, and ceases to be a mere sequence
  --
   We have also high flights like the lines I have already quoted:
   Time and the bell have buried the day,

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The call that stirred a Western soul, made him a wanderer over the world in quest of the Holy Grail and finally lodged him in the Home of the Snows is symbolic of a more than individual destiny. It is representative of the secret history of a whole culture and civilisation that have been ruling humanity for some centuries, its inner want and need and hankering and fulfilment. The West shall come to the East and be reborn. That is the prophecy of occult seers and sages.
   I speak of Roerich as a Western soul, but more precisely perhaps he is a soul of the mid-region (as also in another sense We shall see subsequently) intermediary bet Ween the East and the West. His external make-up had all the characteristic elements of the Western culture, but his mind and temperament, his inner soul was oriental. And yet it was not the calm luminous staticancientsoul that an Indian or a Chinese sage is; it is a nomad soul, newly awakened, young and fresh and ardent, something primitive, pulsating with the unspoilt green sap of life something in the manner of Whitman. And that makes him all the more representative of the young and ardent West yearning for the light that was never on sea or land.
   Is it not strange that one should look to the East for the light? There is a light indeed that d Wells in the setting suns, but that is the inferior light, the light that moves level with the earth, pins us down to the normal and ordinary life and consciousness: it" leads into the Night, into Nihil, pralaya. It is the light of the morning sun that man looks up to in his forward march, the sun that rises in the East whom the Vedic Rishi invoked in these magnificent lines:
  --
   Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life Welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.
   The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that really drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.
   Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what We may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it Were, gestures that accompany a holy ceremonial.
   A Russian artist (Monsieur Benois) has stressed upon the primitivealmost aboriginalelement in Roerich and was not happy over it. Well, as has been pointed out by other prophets and thinkers, man today happens to be so sophisticated, artificial, material, cerebral that a [all-back seems to be necessary for him to take a new leap forward on to a higher ground. The pure aesthete is a closed system, with a consciousness immured in an ivory to Wer; but man is something more. A curious paradox. Man can reach the highest, realise the integral truth when he takes his leap, not from the relatively higher levels of his consciousness his intellectual and aesthetic and even moral status but when he can do so from his lo Wer levels, when the physico-vital element in him serves as the springing-board. The decent and the beautiful the classic grace and aristocracyform one aspect of man, the aspect of "light"; but the aspect of energy and po Wer lies precisely in him where the aboriginal and the barbarian find also a lodging. Man as a mental being is naturally sattwic, but prone to passivity and Weakness; his physico-vital reactions, on the other hand, are obscure and crude, simple and vehement, but they have life and energy and creative po Wer, they are there to be trained and transfigured, made effective instruments of a higher illumination.
   All elemental personalities have something of the unconventional and irrational in them. And Roerich is one such in his own way. The truths and realities that he envisages and seeks to realise on earth are elemental and fundamental, although apparently simple and commonplace.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  My body is very Weak and full of unconsciousness and
  tamas. How can this body become Your good instrument?
  --
  You give everything We need, but my capacity to receive
  is very limited since it takes me a long time to assimilate
  --
  Looking at the present state of the world, We can say
  that the worst has already happened. We await the day
  when the Lord will take the earth into His arms and "the
  --
  It may very Well be that this is what is happening now - but it
  is not on the human scale.
  --
  around the psychic being, if We are conscious of it or at least
  around the central aspiration. If this unification is not done, We
  carry this division within us.
  --
  faults or Weaknesses in myself, something tries to justify
  them or to prevent me from attending to them.
  --
  About this, one could say humorously that We are all divine, but
   We are hardly even aware of it, and what We call "ourselves" is
  that in us which is unaware that it is divine.
  --
  Tears and anguish indicate the presence of a Weak and paltry
  nature which is still unable to receive the Divine in all his po Wer
  --
  It is because material Wealth is controlled by the adverse forces
  - and because they have not yet been converted to the Divine
  --
  the disposal of the Divine for the Welfare of all.
  4 January 1968
  --
  When Mother says that Wealth should not be a personal
  property, I understand that what should come is more
  --
  perhaps sooner than We think.
  28 March 1968
  --
  me for the last three Weeks, I felt that all these things
  have actually been there for a long time and that now
  --
  "In the spiritual order of things, the higher We project our view and our aspiration,
  the greater the Truth that seeks to descend upon us, because it is already there within us
  --
  which We do not know) is the first effect of the divine influence
  on the inconscient.
  --
  "The days Were travellers on a destined road,
  The nights companions of his musing spirit."15
  --
  If We call "perfect receptivity" the receptivity that receives only
  the Divine Influence and no other, it is certain - and at the same
  --
  This is what We should strive for.
  27 November 1968
  --
  "When We eat, We should be conscious that We are giving
  our food to that Presence in us.... "21
  --
  The Presence is always there whatever We do, and it is because
  of ignorance, negligence or absent-mindedness that We do not
  feel it. But each time that We are attentive and concentrated, We
  become aware of a wonderful transformation in all things.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Each time I decide to work Well, I see that my effort
  does not last more than two days. What do You think I
  should do so that I do Well what I have decided to do? I
  think there is something in me that refuses to obey me.
  --
  Why do We believe in rebirth? What Were We before
  our present state?
  --
  When We are in the midst of Nature, what should
   We think about? Does being in contact with Nature help
  --
  It is selfishness that makes one jealous; it is Weakness that makes
  one lazy.
  --
  Energy, strength, enthusiasm, artistic taste, boldness, forcefulness are there too, if We know how to use them in the true way.
  A vital converted and consecrated to the Divine Will becomes a bold and forceful instrument that can overcome all
  --
  difference will be We can hardly know until the new species
  appears on earth.
  --
  Naturally, here We have combined the two. But this is mainly
  because human beings, especially in their childhood, still need a

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  In a Well-organized society, there should not be any beggars.
  But as long as there are, do as you feel.
  --
  When We sleep, our consciousness goes out, doesn't
  it? But other people have dreams in which I appear. So
  --
  the scientific as Well as the spiritual point of view?
  Because the darkness tries to prevent the light from coming.
  --
  cowardice, Weakness and avarice.
  When the vital is converted, the impulses are good instead
  --
  generosity; Weakness disappears and strength and endurance
  take its place; cowardice is replaced by courage and energy.
  --
  of knowing why We are here on earth, but I have thought
  about it and the only ans Wer I could get is that at least
  --
  Those who have done it and done it Well become conscious; the
  others remain half conscious like the vast majority of human
  --
  are left to act in the strength or the Weakness of their
  own egoism"1 and in one of your letters, you have said
  --
  It so happens that We are not in an age when men have been left
  to their own means. The Divine has sent down His Consciousness to give them light. All who are able to do so should profit
  --
  And why Were primitive men left to their own means?
  Primitive men Were still too close to the animal to be able to
  enter into relation with the Inner Divine; it is only gradually,
  --
  how can We be of help to it?
  This great change is the appearance on earth of a new race that
  --
  How should We watch a film? If We identify with
  the characters and if the film is tragic or full of suspense,
   We get so involved that We cry or feel frightened. And if
   We keep aloof We cannot appreciate it properly. So what
  should We do?
  It is the vital that gets touched and moved.
  --
  value of a film, whether it is Well made or Well acted, or whether
  the scenes have any artistic value.
  --
  How would We know what is happening in other
  countries and even in our own if We did not read newspapers? At least We get some idea from them, don't We?
  Or would it be better not to read them at all?
  --
  How can We know the truth of the facts when reading newspapers? What is the best way of knowing the
  truth of the world?
  The best way is to find the truth in ourselves - then We shall be
  able to see the Truth wherever it is.

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Grant that We may become conscious and effective collaborators in the fulfilment of Thy Will.
  5 December 1971
  --
  ardent aspiration and an unshakable sincerity, it is Well worth
  undertaking.
  --
   We shall have made a great leap towards realisation when We
  have driven all defeatism out of our consciousness.
  It is by perfecting our faith in the Divine Grace that We shall
  be able to conquer the defeatism of the subconscient.
  --
  To know why We live: discovery of the Divine and conscious
  union with Him.
  --
  The best thing We can do to express our gratitude is to overcome all egoism in ourselves and make a constant effort towards this transformation. Human egoism refuses to abdicate
  on the grounds that others are not transformed. But that is
  --
  way of life is losing its value. We must strike out boldly on the
  path of the future despite its new demands. The pettinesses once
  tolerable, are tolerable no longer. We must widen ourselves to
  receive what is going to come.
  --
  towards an increasing perfection, We shall be Well on the way to
  overcoming the inevitability of death.
  --
  If the growth of consciousness Were considered as the principal
  goal of life, many difficulties would find their solution.
  --
  force and gave us the example of what We must do to prepare
  ourselves for this manifestation. The best thing We can do is to
  study all he has told us, strive to follow his example and prepare
  --
  Let us live for the new creation and We shall grow stronger
  and stronger while remaining young and progressive.
  --
  that all the difficulties We meet with in life come from the fact
  that We do not rely exclusively on the Divine for the help We
  need.
  --
  to make the Divine a slave of their ego, if such a thing Were
  possible, in order to avoid giving themselves to the Divine.
  --
  Supreme Lord, teach us to be silent, that in the silence We may
  receive Your force and understand Your will.
  --
  truly what We are, what We can do, what progress We must make
  to be capable and worthy of serving You as We would. Make us
  conscious of our possibilities, but also of our difficulties so that
  --
  faithfulness is faithfulness to the Divine - and that is the faithfulness We all ought to acquire through sincere and sustained
  effort.
  --
  then one is Well on the way to the true faithfulness.
  17 February 1972
  --
  Supreme Lord, Perfection that We must become, Perfection that
   We must manifest.
  --
  Lord, We implore You, grant that nothing in us may reject Your
  Presence and that We may become what You want us to be; grant
  that all in us may conform to Your Will.
  --
  Grant that We may know that You are our life, our consciousness and our being, and that without You everything is
  merely illusion.
  --
  Grant that We may identify ourselves with Your Eternal Consciousness so that We may know truly what Immortality is.
  16 March 1972

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   1954 Wed 25 August
   August 25, 1954
   The following text is an extract from a ' Wednesday Class,' when every Wednesday Mother would ans Wer questions raised by the disciples and children at the Ashram Playground.
   (Mother reads to the disciples an excerpt from Sri Aurobindos THE MOTHER, in which he describes the different aspects of the Creative Po Werwhat is India is called the Shakti, or the Motherwhich have presided over universal evolution.)
   There are other great Personalities of the 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 indispensable for the supramental realization,most of all one who is her Personality of that mysterious and po Werful ecstasy and Ananda1 which flows from a supreme divine Love, the Ananda that alone can heal the gulf bet Ween the highest heights of the supramental spirit and the lo West abysses of Matter, the Ananda that holds the key of a wonderful divines Life and even now supports from its secrecies the work of all the other Po Wers of the universe.
   Sri Aurobindo, The Mother
  --
   But the vibrations of divine Bliss and those of pleasure cannot cohabit in the same vital and physical house. We must therefore TOTALLY renounce all feelings of pleasure to be ready to receive the divine Ananda. But rare are those who can renounce pleasure without thereby renouncing all active participation in life or sinking into a stern asceticism. And among those who realize that the transformation is to be wrought in active life, some pretend that pleasure is a form of Ananda gone more or less astray and legitimize their search for self-satisfaction, thereby creating a virtually insuperable obstacle to their own transformation.
   Now, if there is anything else you wish to ask me Anyone may ask, anyoneanyone who has something to saynot just the students.
   Mother, even if We have not previously succeeded, cant We still try?
   What? (the disciple repeats his question) Oh! You can always try!
  --
   This is borne out by the fact that her descent took place at a given moment and for two or three Weeks the atmospherenot only of the Ashram but of the Earthwas so highly charged with such a po Wer of such an intense divine Bliss creating so marvelous a force that things difficult to do before could be done almost instantly.
   There Were repercussions the world over. But I dont believe that a single one of you noticed it you cannot even tell me when it happened, can you?
   When did it happen?
   I dont know dates. I dont know, I never remember dates. I can only tell you this that it happened before Sri Aurobindo left his body, that he was told about it beforeh and and that he Well, he acknowledged the fact.
   But there was a formidable battle with the Inconscient, for when I saw that the level of receptivity was not what it should have been, I blamed the Inconscient and tried to wage the battle there.
   I dont say it was ineffectual, but bet Ween the result obtained and the result hoped for, there was a considerable difference. But as I said, you who are all so near, so steeped in this atmosphere who among you noticed anything?You simply Went on with your little lives as usual.
   I think it was in 1946, Mother, because you told us so many things at that time.
  --
   (A child:) S Weet Mother, now that She has come, what should We do?
   You dont know?
  --
   Oh! But you see, from an occult standpoint, it is a selection. From an external standpoint you could say that there are people in the world who are far superior to you (and I would not disagree!), but from an occult standpoint, it is a selection. There are It can be said that without a doubt the majority of young people here have come because it was promised them that they would be present at the Hour of Realization but they just dont remember it! (Mother laughs) I have already said several times that when you come down on earth, you fall on your head, which leaves you a little dazed! (laughter) Its a pity, but after all, you dont have to remain dazed all your lives, do you? You should go deep within yourselves and there find the immortal consciousness then you can see very Well, you can very clearly remember the circumstances in which you you aspired to be here for the Hour of the Works realization.
   But actually, to tell you the truth, I think your lives are so easy that you dont exert yourselves very much! How many among you have truly an INTENSE need to find their psychic beings? To find out truly who they are? To find out what their roles are, why they are here? You just let yourselves drift. You even complain when things arent easy enough! You just take things as they come. And sometimes, should an aspiration arise in you and you encounter some difficulty in yourself, you say, Oh, Mother is there! Shell take care of it for me! And you think about something else.
   Mother, previously things Were very strict in the Ashram, but not now. Why?
   Yes, I have always said that it changed when We had to take the very little children. How can you envision an ascetic life with little sprouts no bigger than that? Its impossible! But thats the little surprise package the war left on our doorstep. When it was found that Pondicherry was the safest place on earth, naturally people came wheeling in here with all their baby carriages filled and asked us if We could shelter them, so We couldnt very Well turn them away, could We?! Thats how it happened, and in no other way But, in the beginning, the first condition for coming here was that you would have nothing more to do with your family! If a man was married, then he had to completely overlook the fact that he had a wife and childrencompletely sever all ties, have nothing further to do with them. And if ever a wife asked to come just because her husb and happened to be here, We told her, You have no business coming here!
   In the beginning, it was very, very strict for a long time.
   The first condition was: Nothing more to do with your family Well, We are a long way from that! But I repeat that it only happened because of the war and not because We stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships Were considered dangerous and undesirable We made every effort to create an atmosphere in which only ONE thing counted: the Life Divine.
   But as I said, bit by bit things changed. Ho Wever, this had one advantage: We Were too much outside of life. So there Were a number of problems which had never arisen but which would have suddenly surged up the moment We wanted a complete manifestation. We took on all these problems a little prematurely, but it gave us the opportunity to solve them. In this way We learned many things and surmounted many difficulties, only it complicated things considerably. And in the present situation, given such a large number of elements who havent even the slightest idea why theyre here (!) Well, it demands a far greater effort on the disciples part than before.
   Before, when there Were We started with 35 or 36 people but even when it got up to 150, even with 150it was as if they Were all nestled in a cocoon in my consciousness: they Were so near to me that I could constantly guide ALL their inner or outer movements. Day and night, at each moment, everything was totally under my control. And naturally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. Ho Wever, the one advantage to all this is that instead of there being such a COMPLETE and PASSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
   I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that bet Ween the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
   I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations Were just as bad and Well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God within you. Well, within a month, the whole thing was done!
   So some of you people have been here since the time you Were toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!
   So thats how it is.
  --
   If you look at yourselves straight in the face and you see what you are, then if by chance you should resolve to But what really astounds me is that you dont even seem to feel an intense NEED to do this! But how can We know? Because you DO know, you have been told over and over again, it has been drummed into your heads. You KNOW that you have a divine consciousness within you. And yet you can go on sleeping night after night, playing day after day, doing your lessons ad infinitum and still not be not have a BURNING desire and will to come into contact with yourselves!With yourselves, yes, the you just there, inside (motion towards the center of the chest) Really, its beyond me!
   As soon as I found outand no one told me, I found out through an experienceas soon as I found out that there was a discovery to be made within myself, Well, it became THE MOST IMPORTANT thing in the world. It took precedence over everything else!
   And when, as I told you, I chanced upon a book or an individual that could give me just a little clue and tell me, Here. If you do such and such, you will find your path Well I charged into it like a cyclone and nothing could have stopped me.
  --
   Well, thats what you have to do, my child. I have just told you.
   (silence)
  --
   It is very clear. So it is not I who can make Her stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly but they never manifest for personal reason. Not one of them has ever thought of helping my bodybesides, I dont ask them to because that is not their purpose. But it is more than obvious that if the people around me Were receptive, She could permanently manifest since they could receive Herand this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifestnot a single one. She only meets people who dont even feel Her when Shes there! They dont even notice Her, theyre not even aware of her presence. So how can She manifest in these conditions? Im not going to ask Her, Please come and change my body. We dont have that kind of relationship! Furthermore, the body itself wouldnt agree. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed.
   Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the po Wer with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when We brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
   Only when We Went down from the vital plane into the physical plane, all this Went awaybecause on the physical plane, the work is much harder and We had so much to do, so many things to change.
   But if a force like Hers could manifest and be received here, it would have INESTIMABLE results!
   Well, I am only telling you all this because I thought someone might ask me about it, but otherwise I dont have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its workas best it can. And thats how it stands: its importance is proportionate to its usefulness and to the significance the world attri butes to itsince its action is for the world.
   But in and of itself, it is only one body among countless others. Thats all.

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   In all sincerity, I must say that when I was at Brewsters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic retreat, as it Were.
   Mother, this is not a vital desire seeking to divert me from the sadhana, for my life has no other meaning than to seek the divine, but it seems to be the only solution that could bring about some progress and get me out of this lukewarm slump in which I have been living day after day. I cannot be satisfied living merely one hour a day, when I see you.
  --
   For a long time, Satprem took care of the correspondence with the outside, along with Pavitra, not to mention editing the Ashram Bulletin as Well as Mother's writings and talks, translating Sri Aurobindo's works into French, and conducting classes at the Ashram's 'International Centre of Education.'
   Every evening at the Playground, the disciples passed before Mother one by one to receive symbolically some food.

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
   Mother, it is an impossible, absurd, unlivable life. I feel as though I have no hand in this cruel little game. Oh Mother, why doesnt your grace trust that deep part in me which knows so Well that you are the Truth? Deliver me from these evil forces since, profoundly, it is you and you alone I want. Give me the aspiration and strength I do not have. If you do not do this Yoga for me, I feel I shall never have the strength to go on.
   There is something that must be SHATTERED: can it not be done once and for all without lingering on indefinitely? Mother, I am your child.

0 1955-09-03, #Agenda Vol 01, #unset, #Zen
   Mother, it seems that for Weeks I have been knocking against myself at every turn, as though I Were in a prison, and I cannot get out of it. Mother, I need your Space, your Light, to get out of this walled-in night that is suffocating me.
   No matter where I concentrate, in my heart, above my head, bet Ween my eyes, I bang everywhere into an unyielding wall; I no longer know which way to turn, what I must do, say, pray in order to be freed from all this at last. Mother, I know that I am not making all the effort I should, but help me to make this effort, I implore your grace. I need so much to find at last this solid rock upon which to lean, this space of light where finally I may seek refuge. Mother, open the psychic being in me, open me to your sole Light which I need so much. Without your grace, I can only turn in circles, hopelessly. O Mother, may I live in you.

0 1955-09-15, #Agenda Vol 01, #unset, #Zen
   I have friends in Bangalore whom I would like to join for two or three Weeks, perhaps more, perhaps less, ho Wever long it may take to confront this vital with its own freedom. I need a vital activity, to move, to sail, for example, to have friends etc. The need I am feeling is exactly that which I sought to satisfy in the past through my long boat journeys along the coast of Brittany. It is a kind of thirst for space and movement.
   Otherwise, Mother, there is this block before me that is obscuring all the rest and taking away my taste for everything. I would like to leave, Mother, but not in revolt; may it be an experience to go through that receives your approval. I would not like to be cut off from you by your displeasure or your condemnation, for this would seem to me terrible and leave me no other recourse but to plunge into the worst excesses in order to forget.
   Mother, I would like you to forgive me, to understand me and, above all, not to deprive me of your Love. I would like you to tell me if I may leave for a few Weeks and how you feel about it. It seems to me that I am profoundly your child, in spite of all this??
   Signed: Bernard

0 1955-10-19, #Agenda Vol 01, #unset, #Zen
   1955 Wed 19 October
   October 19, 1955

0 1956-02-29 - First Supramental Manifestation - The Golden Hammer, #Agenda Vol 01, #unset, #Zen
   1956 Wed 29 February
   February 29, 1956
  --
   (During the common meditation on Wednesday the 29th February 1956)
   This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine.

0 1956-03-19, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in French. At this period, Mother's back was already bent. This straightening of her back seems to be the first physiological effect of the 'Supramental Manifestation' of February 29, which is perhaps the reason why Mother noted down the experience under the name 'Agenda of the Supramental Action on Earth.' It was the first time Mother gave a title to what would become this fabulous document of 13 volumes. The experience took place during a 'translation class' when, twice a Week, Mother would translate the works of Sri Aurobindo into French before a group of disciples.
   AGENDA OF THE SUPRAMENTAL ACTION ON EARTH

0 1956-03-21, #Agenda Vol 01, #unset, #Zen
   1956 Wed 21 March
   March 21, 1956
  --
   But the age of Communism, too, will pass. For Communism as it is preached is not constructive, it is a Weapon to combat plutocracy. But when the battle is over and the armies are disbanded for want of employment, then Communism, having no more utility, will be transformed into something else that will express a higher truth.
   We know this truth, and We are working for it so that it may reign upon earth.
   ***

0 1956-04-04, #Agenda Vol 01, #unset, #Zen
   1956 Wed 4 April
   April 4, 1956
  --
   I also had a very clear sensation that you Were abandoning me, that you had no further interest in me and I could just as Well do as I pleased. Perhaps you cannot forgive some of my inner rebellions which have been so very violent? Am I totally guilty? Is it true that you are abandoning me?
   I am broken and battered in the depths of my being as I was in my flesh in the concentration camps. Will the divine grace take pity on me? Can you, do you want to help me? Alone I can do nothing. I am in an absolute solitude, even beyond all rebellion, at my very end.

0 1956-04-20, #Agenda Vol 01, #unset, #Zen
   The difficulties of the past Weeks have taught me that as soon as one strays from the true consciousness, in ho Wever trifling a way, anything may happen, any excess, any aberration, any imbalance and I have felt very dangerous things prowling about me. Mother, you told me in regard to Patrick1 that the law of the manifestation was a law of freedom, even the freedom to choose wrongly. This evening, it has been my very deep perception that this freedom is virtually always a freedom to choose wrongly. I harbor a great fear of losing the true consciousness once again. I have become aware of how fragile everything in me is and that very little would be enough to carry me away.
   Therefore, S Weet Mother, I come to ask a great grace of you, from the depths of my heart: take my freedom into your hands. Prevent me from falling back, far away from you. I place this freedom in your hands. Keep me safe, Mother, protect me. Grant me the grace of watching over me and of taking me in your hands completely, like a child whose steps are unsure. I no longer want this Freedom. It is you I want, the Truth of my being. Mother, as a grace, I implore you to free me from my freedom to choose wrongly.

0 1956-04-23, #Agenda Vol 01, #unset, #Zen
   And the things that Were promised shall be fulfilled.
   and rewrites it as follows in her own hand:
  --
   The things that Were promised are fulfilled.1
   Original English.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   1956 Wed 2 May
   May 2, 1956
   (Extract from the Wednesday class)
   S Weet Mother, you said, The Supramental has come down on earth. What does this mean, exactly? You also said, The things that Were promised are fulfilled. What are these things?
   Oh, really! How ignorant! It has been promised for such a very long time, it has been said for such a very long timenot only here in the Ashram, but ever since the beginning of the earth. There have been all kinds of predictions, by all kinds of prophets. It has been said, There will be a new heaven and a new earth, a new race shall be born, the world shall be transformed Prophets have spoken of this in every tradition.
  --
   When the mind came down upon earth, something like a million years Went by bet Ween the manifestation of the mind in the earth atmosphere and the appearance of the first man. But it will go faster this time because man is waiting for something, he has a vague idea: he is awaiting in some way or another the advent of the superman. Whereas the apes Were certainly not awaiting the birth of man, they never thought of it for the excellent reason that they probably dont think very much! But man has thought about it and is waiting, so it will go faster. But faster probably still means thousands of years. We shall speak of this again in a few thousand years!
   (silence)
  --
   But We do not call a miracle the constant miracle of the forces that intervene to change circumstances and human natures and which have very far-reaching consequences, for We see only the appearance, and this appearance seems quite natural. But in truth, if you Were to reflect upon the least thing that happens, you would be forced to acknowledge that it is miraculous.
   It is simply because you do not reflect upon it and assume things to be as they are, what they are, unquestioningly; otherwise you would have quite a number of opportunities everyday to say to yourself, But look! That is absolutely amazing! How did it happen?
  --
   Will We benefit collectively or individually from this new manifestation?
   Why are you asking this question?
   Because a lot of people have come here, and they are asking, How are We going to benefit from it?
   Oh!
  --
   Well, its the same thing. People take the train to come herethere Were about a hundred and fifty more people than usual1simply because they want to benefit. But this may be exactly why they have not benefited from it! Because This [the supramental consciousness] has not come to make people benefit in any way whatsoever!
   They ask if their inner difficulties will be easier to overcome.
  --
   Because when something new comes, We always have the idea of benefiting from it.
   No! Not only in the case of something new: in every case, there is always this idea of benefiting. Ho Wever, that is the best way to get nothing.
  --
   And thats how it isswapping, bargaining. We are not a commercial enterprise, We have made it clear that We are not doing business.
   The number of disciples is increasing now day by day. What does this indicate?
   But inevitablyit will increase more and more! Which is why I cannot do what I used to do when there Were one hundred and fifty people in the Ashram. If they had just a little bit of common sense, they would understand that I cannot have the same relationship with people now (just imagine, 1,800 people these last days!), so I cannot have the same relationship with 1,845 people (exactly, I believe) as with thirty or even a hundred. That seems an easy enough logic to understand.
   But they want everything to remain as it was and, as you say, to be the first to benefit.
  --
   So We are
   Onlyyes, there is an only, I dont want to be so cruel: NOW MAN CAN COLLABORATE. That is, he can lend himself to the process, with good will, with aspiration, and help to his utmost. Which is why I said it will go faster. I hope it will go MUCH faster.
  --
   Look. If all of you who have heard of this, not once but perhaps hundreds of times, who have spoken of it yourselves, thought about it, hoped for it, wanted it (there are some people who have come here only for this, to receive the Supramental Force and to be transformed into supermen, this has been their goal) then how is it that you Were ALL such strangers to this Force that when it came, you did not even feel it?!
   Can you solve that problem for me? If you find the solution to this problem, you will have the solution to the difficulty.
   I am not speaking of people from outside who have never thought about it, who have never felt concerned and who do not even know that there may be something like the Supermind to receive, in fact. I am speaking of people who have built their lives upon this aspiration (and I dont doubt their sincerity for a minute), who have workedsome of them for thirty years, some for thirty-five, others somewhat lessall the while saying, When the supermind comes When the supermind comes That was their refrain: When the supermind comes Consequently, they Were really in the best possible frame of mind, one could not have dreamt of a better predisposition. How is it, then, that their inner preparation was so lets just say incomplete, that they did not feel the Vibration immediately, as soon as it came, through a shock of identity?
   Individually, each ones goal was to make himself ready, to enter into a more or less intimate individual relationship with this Force, so as to help the process; or else, if he could not help, at least be ready to recognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capacity remains unmanifest, you suddenly become THAT, you enter directly, fully, into the very atmosphere: the Force is there, all around you, permeating you.
  --
   Well, in any event, that was the case for those who had a little inner contact; they recognized it, they felt it, and they said, Ah, there it is! It has come! But how is it that so many hundreds of peoplenot to mention the handful of those who really wanted only that, thought only of that, had staked their whole lives on thathow is it that they felt nothing? What can this mean?
   It is Well known that only like knows like. It is an obvious fact.
   There was indeed a possibility to enter into contact with the Thing individuallythis was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensableif you have never touched it, how can you recognize it?
   Thats how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened and the Manifestation took place.
   But then, all those who Were ready should have recognized it.
   I hasten to tell you that some did recognize it, but they Were so few But as for those who ask these questions, who even took the trouble to come here, who took the train to gulp this down as you gulp down a soft drink, how can they possibly feel anything whatsoever if they have not prepared themselves at all? Yet they are already speaking of profiting: We want to benefit from it
   After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.
  --
   You may call it whatever you like, it makes no difference to me, but We must understand each other.
   What I call a descent takes place in the individual consciousness. In the same way, We speak of ascent (there is no ascent really, there is no high or low, no direction: its all a manner of speaking) We speak of ascent when We feel ourselves rising up towards something, and We call it a descent when, after having caught this thing, We bring it down into ourselves.
   But when the doors are opened and the flood pours in, it can no longer be called a descent: it is a Force that spreads everywhere. Understood? Ah!
  --
   But now, you may reply to those people who are asking these insidious questions that the best way to receive anything whatsoever is not to pull, but to give. If they want to give themselves to the new life, Well, the new life will enter into them.
   But if they want to pull the new life into themselves, they will close the door with their egoism. Thats all.

0 1956-08-10, #Agenda Vol 01, #unset, #Zen
   In fact, following the 'Supramental Manifestation' of February 29, 1956, all of Mother's physical difficulties increased, as though all the obscurities in the physical consciousness Were surging forth beneath the pressure of the new light. The same observation applies to the disciples who Were around Mother and undoubtedly to the world as a whole. A strange 'mysterious acceleration' was beginning to take hold of the world.
   ***

0 1956-09-12, #Agenda Vol 01, #unset, #Zen
   1956 Wed 12 September
   September 12, 1956
  --
   (During the Wednesday class)
   A supramental entity had entirely possessed me.
   Something a little taller than myself: its feet extended below my feet and its head Went a little beyond my head.
   A solid block with a rectangular basea rectangle with a square baseone single piece.
  --
   And it radiated from me: myriads of little sparks that Were penetrating everybody I saw them enter into each one of those present.
   One more step.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   My friends keep telling me that I am not ready and that, like R,1 whom they knew, I should go and spend some time in society. They say that my idea of going to the Himalayas is absurd, and they advise me to return to Brazil for a few years to stay with W W is an elderly American millionaire the only good rich man I knowwho wanted to make me an heir, as it Were, to his financial affairs and who treats me rather like a son. He was quite disappointed when I came back to India. My friends tell me that if I have to go through a period in the outside world, the best way to do it is to remain near someone who is fond of me, while at the same time ensuring a material independence for the future.
   These questions of money do not interest me. In fact, nothing interests me except this something I feel within me. The only question for me is to know whether I am truly ready for the Yoga, or if my failings are not the sign of some immaturity. Mother, you alone can tell me what is right.
  --
   You asked me what I see and whether your difficulties will not reappear upon your return to the Ashram. It may Well be. If you return as you still are at present, it may be that after a very short period it will all begin again. That is why I am going to propose something to you but to accept it you will have to be heroic and very determined in your consecration to my work.
   This possibility appeared to me while reading what you wrote about your sojourn in Brazil with W, the only good rich man you have known. Here is my proposal, which I express to you quite plainly, spontaneously, as it presented itself to me.
  --
   Go to Brazil, to this good rich man, make him understand the importance of our work, the extent to which his fortune would be used to the utmost for the good of all and for the earths salvation Were he to put it, even partially, at the disposal of our action. Win this victory over the po Wer of money, and by so doing you will be freed from all your personal difficulties. Then you can return here with no apprehension, and you will be ready for the transformation.
   Reflect upon this, take your time, tell me very frankly how you feel about it and whether it appears to you, as it does to me, to be a door opening onto a path that will bring you back, free and strong at last to me.

0 1956-10-07, #Agenda Vol 01, #unset, #Zen
   It was because I hadnt thought of it. It hadnt even grazed my consciousness. The divine will is not at all like that, it is not a will: it is a VISION, a global vision, that sees and No, it does not guide (to guide suggests something outside, but nothing is outside), a creative vision, as it Were; yet even then, the word create does not here have the meaning We generally attribute to it.
   And what is the Ashram? (I dont even mean in terms of the Universeon Earth only.) A speck. And why should this speck receive exceptional treatment? Perhaps if people here had realized the supermind. But are they so exceptional as to expect exceptional treatment?
  --
   I have called for a greater package of Grace and asked that the truth of things prevail. We shall see what happens.
   Mother is referring to a strike by the salaried workers of the Ashram, one of the numerous internal and external difficulties constantly assailing Her.

0 1956-10-08, #Agenda Vol 01, #unset, #Zen
   Two things which Were parallel and concomitant that is, they are always together:
   Oneidentity with the Origin, which imparts an absolute serenity and perfect detachment to the action.
  --
   And the moment I perceived this, I saw that my third attitude in action, which is the will for progress for the whole earth as Well as for each particular individual, was not the height of my being.
   ***

0 1956-11-22, #Agenda Vol 01, #unset, #Zen
   For Weeks on end, I have been spending nearly all my nights battling with serpents. Last night, I was attacked by three different kinds of serpents, each more venomous and repugnant than the other???
   Signed: Bernard

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
   1956 Wed 12 December
   December 12, 1956

0 1956-12-26, #Agenda Vol 01, #unset, #Zen
   1956 Wed 26 December
   December 26, 1956
  --
   Ten years ago, I had two intuitions the first of which, to my great astonishment, was realized. It was that I had something important to do in South America and though I never could have foreseen such a voyage, I Went there. The second was that I had something to do in Turkestan.
   Mother, this is the problem around which I have desperately been turning in circles. What is the truth of my destiny? Is it that which is urging me so strongly to leave, or that which is struggling against my freedom? For ultimately, sincerely, what I want is to fulfill my lifes truth. If I have ever had a will, then it is: LET BE WHAT MUST BE. Mother, how can one truly know? Is this drive, this very old and very CLEAR urge in me, false??

0 1957-01-18, #Agenda Vol 01, #unset, #Zen
   What do you see in me, Mother? Is it through writing that I shall achieve what is to be achievedor does all this still belong to a nether world? But if so, then of what use am I? If I Were good at something, it would give me some air to breathe.
   Your child,

0 1957-04-09, #Agenda Vol 01, #unset, #Zen
   For I SEE that, Were I to give in now, I would be done forthere would be no alternative but to live out the rest of my days in the Ashram. But everything in me rebels at this idea. The idea of winding up as General Secretary of the Ashram, like Pavitra, makes my skin crawl. It is absurd, and I apologize for speaking this way, Mother, for I admire Pavitra but I cant help it, I cant do it, I do not want to end up like that.
   For more than a year now, I have been hypnotized by the idea that if I give in, I will be condemned to remain here. Once more, forgive me for speaking so absurdly, for of course I know it is not a condemnation; and yet a part of me feels that it would be.
  --
   I realize that all the progress I was able to make during the first two years has been lost and I am just as before, worse than beforeas if all my strength Were in ruin, all faith in myself undoneso much so that at times I curse myself for having come here at all.
   That is the situation, Mother. I feel my unworthiness profoundly. I am the opposite of Satprem, unable to love and to give myself. Everything in me is sealed tight.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   1957 Wed 3 July
   July 3, 1957
   (Extract from the Wednesday class)
   I have been asked if We are doing a collective yoga and what are the conditions of a collective yoga.
   First, I could tell you that to do a collective yoga, there has to be a collectivity! And I could speak to you about the different conditions required to be a collectivity. But last night (smiling), I had a symbolic vision of our collectivity.
   This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity We wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be realized physically in a progressive collective body becoming more and more divine the recollection of this vision became so imperative that I couldnt speak.
   Its symbolism was very clear, though of quite a familiar nature, as it Were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities Were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building Were suddenly torn down and rebuilt while people Were still living in them, such that if you Went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
   It Went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a po Wer of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was Well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they Were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She Went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.
   She clearly remembered where her room was, but each time she set out to go there, either the staircase disappeared or things Were so changed that she could no longer find her way! So she Went here and there, up and down, searched, Went in and out but it was impossible to find the way to her room! Since all of this assumed a physical appearanceas I said, a very familiar and very common appearance, as is always the case in these symbolic visions there was somewhere (how shall I put it?) the hotels administrative office and a woman who seemed to be the manager, who had all the keys and who knew where everyone was staying. So the daughter Went to this person and asked her, Could you show me the way to my room?But of course! Easily! Everyone around the manager looked at her as if to say, How can you say that? Ho Wever, she got up, and with authority asked for a key the key to the daughters roomsaying, I shall take you there. And off she Went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughters room was supposed to be, suddenly the manageress (let us call her the manageress), both the manageress and her key vanished! And the sense of this vanishing was so acute that at the same time, everything vanished!
   So to help you understand this enigma, let me tell you that the mother is physical Nature as she is, and the daughter is the new creation. The manageress is the worlds organizing mental consciousness as Nature has developed it thus far, that is, the most advanced organizing sense to have manifested in the present state of material Nature. This is the key to the vision.
  --
   It is certainly not an arbitrary construction of the type built by men, where everything is put pell-mell, without any order, without reality, and which is held together by only illusory ties. Here, these ties Were symbolized by the hotels walls, while actually in ordinary human constructions (if We take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movementor to put it more precisely: everyone Wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
   Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.
  --
   This means that before hoping to realize such a gnostic collectivity, each one must first of all become (or at least start to become) a gnostic being. It is obvious that the individual work must take the lead and the collective work follow; but the fact remains that spontaneously, without any arbitrary intervention of will the individual progress IS restrained or CHECKED, as It Were, by the collective state. Bet Ween the collectivity and the individual, there exists an interdependence from which one cannot be totally free, even if one tries. And even he who might try, in his yoga, to free himself totally from the human and terrestrial state of consciousness, would be at least subconsciously bound by the state of the whole, which impedes and PULLS BACKWARDS. One can attempt to go much faster, one can attempt to let all the Weight of attachments and responsibilities fall off, but in spite of everything, the realization of even the most advanced or the leader in the march of evolution is dependent upon the realization of the whole, dependent upon the state in which the terrestrial collectivity happens to be. And this PULLS backwards to such an extent that sometimes one has to wait centuries for the earth to be ready before being able to realize what is to be realized.
   This is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.
  --
   So, the best way to use these meditations (and they are going to increase, since We are now also going to replace the distributions with short meditations) is to go deep within yourselves, as far as you can, and find the place where you can feel, perceive and perhaps even create an atmosphere of oneness wherein a force of order and organization can put each element in its true place, and out of the chaos existing at this hour, make a new, harmonious world surge forth.
   The Supramental Manifestation, (Cent. Ed. XVI, pp. 33-36.)

0 1957-09-27, #Agenda Vol 01, #unset, #Zen
   Why have you come as We are?
   Why havent you come as you really are?

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
   Wednesday, 10.8.57
   My dear child,

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   But with the supramental manifestation, something new has taken place in the body: it feels it is its own master, autonomous, with its two feet solidly on the ground, as it Were. This gives a physical impression of the whole being suddenly drawing itself up, with its head lifted high I am my own master.
   We live perennially with a burden on our shoulders, something that bows our heads down, and We feel pulled, led by all kinds of external forces, We dont know by whom or what, nor where tothis is what men call Fate, Destiny. When you do yoga, one of the first experiences the experience of the kundalini, as it is called here in Indiais precisely one in which the consciousness rises, breaks through this hard lid, here, at the crown of the head, and at last you emerge into the Light. Then you see, you know, you decide and you realizedifficulties may still remain, but truly speaking one is above them. Well, as a result of the supramental manifestation, it is THIS experience that came into the body. The body straightened its head up and felt its freedom, its independence.
   During the flu epidemic, for example, I spent every day in the midst of people who Were germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didnt take place in the highest consciousness: the body itself decided. When you are way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this respect, things have changed, the body has a DIRECT po Wer, independent of any outer intervention. Even though it is barely visible, I consider this to be a very important result.
   And this new vibration in the body has allo Wed me to understand the mechanism of the transformation. It is not something that comes from a higher Will, not a higher consciousness that imposes itself upon the body: it is the body itself awakening in its cells, a freedom of the cells themselves, an absolutely new vibration that sets disorders righteven disorders that existed prior to the supramental manifestation.
   Naturally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality We believed to be so inexorable.
   ***

0 1957-10-18, #Agenda Vol 01, #unset, #Zen
   I am Well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one Well-defined method would help me hold on1this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
   Your child,

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   But do not imagine that those who are tested are on one side and those who test on the other; depending upon the times and circumstances, We are both examiners and examined, and it may even happen that simultaneously, at the very same moment, We are the examined and the examiner. And whatever benefits We derive depend, in both quality and quantity, upon the intensity of our aspiration and the alertness of our consciousness.
   To conclude, a final recommendation: never pose as an examiner. For while it is good to remember constantly that perhaps one is passing a very important test, it is, on the other hand, extremely dangerous to imagine oneself entrusted with applying tests to others, for that is an open door to the most absurd and harmful vanities. It is not an ignorant human will that decides these things but the Supreme Wisdom.

0 1957-11-13, #Agenda Vol 01, #unset, #Zen
   1957 Wed 13 November
   November 13, 1957

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   There is a whole gradation of planes of consciousness, from the physical consciousness to my radiant consciousness at the very highest level, that which knows the Will of the Supreme. I keep all these planes of consciousness in front of me, working simultaneously, coordinatedly, and I am acting on each plane, gathering the information proper to each plane, so as to have the integral truth of things. Thus, when I have a decision to make in regard to one of you, I plug into you directly from that level of the supreme consciousness which sees the deep truth of your being. But at the same time, my decision is shaped, as it Were, by the information given to me by the other planes of consciousness and particularly by the physical consciousness, which acts as a recorder.
   This physical consciousness records all it sees, all your reactions, your thoughts, all the factswithout preference, without prejudice, without personal will. Nothing escapes it. Its work is almost mechanical. Therefore I know what to tell or to ask you according to the integral truth of your being and its present possibilities. Ordinarily, in the normal man, the physical consciousness does not see things as they are, for three reasons: because of ignorance, because of preference, and because of an egoistic will. You color what you see, eliminate what displeases you. In short, you see only what you desire to see.
   Now, I recently had a very striking experience: a discrepancy occurred bet Ween my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that Were neither foreseen nor desired, and I did not understand. No matter how hard I tried, I could not understand and I emphasize this word understand. At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lo Wer reactions. It could not have been through preference or through personal will (these things Were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth, and it could no longer follow the rhythm of normal life. It was much more attuned to the true consciousness than to the world! I couldnt possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! There was a discrepancy bet Ween the rhythm of the transformation of my being and the worlds own rhythm. The supramental action on the world is slow, it does not act directlyit acts by infiltration, by traversing the successive layers, and the results are slow to come about. So I had to pull myself violently down in order to wait for the others.
   One must at times know how not to know.

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   1958 Wed 1 January
   January 1, 1958
   (Extract from the Wednesday class)
   O Nature, Material Mother,
  --
   And suddenly, as if resounding from every corner of the earth, I heard these great notes which are sometimes heard in the subtle physicalra ther like those of Beethovens Concerto in Dwhich come at moments of great progress, as though fifty orchestras Were bursting forth all at once without a single discordant note, to sound the joy of this new communion of Nature and Spirit, the meeting of old friends who, after a long separation, find each other once more.
   Then came these words: O Nature, Material Mother, thou hast said that thou wilt collaborate, and there is no limit to the splendor of this collaboration.
  --
   I have one thing to add: We must not misinterpret the meaning of this experience and imagine that henceforth everything will take place without difficulties or always in accordance with our personal desires. It is not at this level. It does not mean that when We do not want it to rain, it will not rain! Or when We want some event to take place in the world, it will immediately take place, or that all difficulties will be abolished and everything will be like a fairy tale. It is not like that. It is something more profound. Nature has accepted into her play of forces the newly manifested Force and has included it in her movements. But as always, the movements of Nature take place on a scale infinitely surpassing the human scale and invisible to the ordinary human consciousness. It is more of an inner, psychological possibility that has been born in the world than a spectacular change in earthly events.
   I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.
  --
   We must have a great deal of patience and a very wide and very complex vision to understand how things work.
   (silence)

0 1958-01-22, #Agenda Vol 01, #unset, #Zen
   1958 Wed 22 January
   January 22, 1958

0 1958-02-03a, #Agenda Vol 01, #unset, #Zen
   A Sannyasi, or wandering monk, whom Satprem would join a few Weeks later in Ceylon, on February 27, and who would initiate him as a Sannyasi. Unfortunately, almost all the correspondence from this period has been lost.
   ***

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   (The following experience was later read out to the Wednesday class on 2.19.58)
   Bet Ween the beings of the supramental world and men, there exists approximately the same gap as bet Ween men and animals. Sometime ago, I had the experience of identification with animal life, and it is a fact that animals do not understand us; their consciousness is so constituted that We elude them almost entirely. And yet I have known domestic animalscats and dogs, but especially catswho made an almost yogic effort of consciousness to understand us. But generally, when they watch us living and acting, they dont understand, they dont SEE US as We are and they suffer because of us. We are a constant enigma to them Only a very tiny part of their consciousness is linked to us. And it is the same for us when We try to look at the supramental world. Only when the link of consciousness has been built shall We see itand even then, only that part of our being which has undergone the transformation will be capable of seeing it as it isotherwise the two worlds would remain as separate as the animal world and the human world.
   The experience I had on February 3 proves this. Before, I had had an individual, subjective contact with the supramental world, whereas on February 3, I Went strolling there in a concrete wayas concretely as I used to go strolling in Paris in times pastin a world that EXISTS IN ITSELF, beyond all subjectivity.
   It is like a bridge being built bet Ween the two worlds.
  --
   The supramental world exists in a permanent way, and I am there permanently in a supramental body. I had proof of this today when my earthly consciousness Went there and consciously remained there bet Ween two and three oclock in the afternoon: I now know that for the two worlds to join in a constant and conscious relationship what is missing is an intermediate zone bet Ween the existing physical world and the supramental world as it exists. This zone has yet to be built, both in the individual consciousness and in the objective world, and it is being built. When formerly I used to speak of the new world that is being created, I was speaking of this intermediate zone. And similarly, when I am on this side that is, in the realm of the physical consciousness and I see the supramental po Wer, the supramental light and substance constantly permeating matter, I am seeing and participating in the construction of this zone.
   I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that the light was like that, the people Were like thateverything had this color, in varying shades, ho Wever, which enabled things to be distinguished from one another. The overall impression was of a shadowless world: there Were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board Were being prepared.
   This immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world Were about to disembark. Everything was arranged for this first landing. A certain number of very tall beings Were posted on the wharf. They Were not human beings and never before had they been men. Nor Were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the shore. The tall beings posted there seemed to be reviewing those who Were disembarking, allowing those who Were ready to go ashore and sending back those who Were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as Well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here1and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos there! I was watching all this and noting it with intense interest It Went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.
   The nature of objects on this ship was not that which We know upon earth; for example, the clothes Were not made of cloth, and this thing that resembled cloth was not manufacturedit was a part of the body, made of the same substance that took on different forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life created its own forms. There was ONE SINGLE substance in all things; it changed the nature of its vibration according to the needs or uses.
   Those who Were sent back for more training Were not of a uniform color; their bodies seemed to have patches of a grayish opacity, a substance resembling the earth substance. They Were dull, as though they had not been wholly permeated by the light or wholly transformed. They Were not like this all over, but in places.
   The tall beings on the shore Were not of the same color, at least they did not have this orange tint; they Were paler, more transparent. Except for a part of their bodies, only the outline of their forms could be seen. They Were very tall, they did not seem to have a skeletal structure, and they could take on any form according to their needs. Only from their waists to their feet did they have a permanent density, which was not felt in the rest of their body. Their color was much more pallid and contained very little red, it verged rather on gold or even white. The parts of whitish light Were translucid; they Were not absolutely transparent, but less dense, more subtle than the orange substance.
   Just as I was called back, when I was saying, Not yet , I had a quick glimpse of myself, of my form in the supramental world. I was a mixture of what these tall beings Were and the beings aboard the ship. The top part of myself, especially my head, was a mere silhouette of a whitish color with an orange fringe. The more it approached the feet, the more the color resembled that of the people on the ship, or in other words, orange; the more it Went up towards the top, the more translucid and white it was, and the red faded. The head was only a silhouette with a brilliant sun at its center; from it issued rays of light which Were the action of the will.
   As for the people I saw aboard ship, I recognized them all. Some Were here in the Ashram, some came from elsewhere, but I knew them as Well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces Were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people Were young; there Were very few children, and their ages Were around fourteen or fifteen, but certainly not below ten or t Welve (I did not stay long enough to see all the details). There Were no very old people, with the exception of a few. Most of the people who had gone ashore Were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They Were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they Were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
   When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship bet Ween this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things We consider good or bad are not really so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that We usually consider bad actually how funny it was to see that it is something excellent! And other things that We consider important Were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what We call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship bet Ween the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous We are.
   (Then Mother speaks to the children)
  --
   But one thing and I wish to stress this point to youwhich now seems to me to be the most essential difference bet Ween our world and the supramental world (and it is only after having gone there consciously, with the consciousness that ordinarily works here, that this difference appeared to me in what might be called its enormity): everything here, except for what happens within and at a very deep level, seemed absolutely artificial to me. Not one of the values of ordinary physical life is based upon truth. Just as We have to buy cloth, sew it together, then put it on our backs in order to dress ourselves, likewise We have to take things from outside and then put them inside our bodies in order to feed ourselves. For everything, our life is artificial.
   A true, sincere, spontaneous life, as in the supramental world, is a springing forth of things through the fact of conscious will, a po Wer over substance that shapes this substance according to what We decide it should be. And he who has this po Wer and this knowledge can obtain whatever he wants, whereas he who does not has no artificial means of getting what he desires.
   In ordinary life, EVERYTHING is artificial. Depending upon the chance of your birth or circumstances, you have a more or less high position or a more or less comfortable life, not because it is the spontaneous, natural and sincere expression of your way of being and of your inner need, but because the fortuity of lifes circumstances has placed you in contact with these things. An absolutely worthless man may be in a very high position, and a man who might have marvelous capacities of creation and organization may find himself toiling in a quite limited and inferior position, whereas he would be a wholly useful individual if the world Were sincere.
   It is this artificiality, this insincerity, this complete lack of truth that appeared so shocking to me that one wonders how, in a world as false as this one, We can arrive at any truthful evaluation of things.
   But instead of feeling grieved, morose, rebellious, discontent, I had rather the feeling of what I spoke of at the end: of such a ridiculous absurdity that for several days I was seized with an uncontrollable laughter whenever I saw things and people! Such a tremendous laughter, so absolutely inexplicable (except to me), because of the ridiculousness of these situations.
   When I invited you on a voyage into the unknown, a voyage of adventure,2 I did not know just how true Were my words! And I can promise those who are ready to embark upon this adventure that they will make some very astonishing discoveries.
   Indeed, one of the people near Mother had pulled Her out of the experience.

0 1958-02-15, #Agenda Vol 01, #unset, #Zen
   Last night, I had the vision of what this supramental world could become if men Were not sufficiently prepared. The confusion existing at present upon earth is nothing in comparison to what could take place. Imagine that every po Werful will has the po Wer to transform matter as it likes! If the sense of collective oneness did not grow in proportion to the development of po Wer, the resulting conflict would be yet more acute and chaotic than our material conflicts.
   ***

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
   Since my departure, I have been feeling your Force continually, almost constantly. And I feel an infinite gratitude that you are there, and that this thread from you to me keeps me anchored to something in this world. Simply knowing that you exist, that you are there, that I have a goal, a centerfills me with infinite gratitude. On a street in Madras, the day after I left, I suddenly had a poignant experience: I felt that if that Were not in me, I would fall to pieces on the sidewalk, I would crumble, nothing would be left, nothing. And this experience remains. Like a litany, something keeps repeating almost incessantly, I need you, need you, I have only you, you alone in the world. You are all my present, all my future, I have only you Mother, I am living in a state of need, like hunger.
   On the way, I stopped at J and Es place. They are living like native fishermen, in loincloths, in a coconut grove by the sea. The place is exceedingly beautiful, and the sea full of rainbow-hued coral. And suddenly, within t Wenty-four hours, I realized an old dreamor rather, I purged myself of an old and tenacious dream: that of living on a Pacific island as a simple fisherman. And all at once, I saw, in a flash, that this kind of life totally lacks a center. You float in a nowhere. It plunges you into some kind of higher inertia, an illumined inertia, and you lose all true substance.
   As for me, I am totally out of my element in this new life, as though I Were uprooted from myself. I am living in the temple, in the midst of pujas,1 with white ashes on my forehead, barefoot dressed like a Hindu, sleeping on cement at night, eating impossible curries, with some good sunburns to complete the cooking. And there I am, clinging to you, for if you Were not there I would collapse, so absurd would it all be. You are the only realityhow many times have I repeated this to myself, like a litany! Apart from this, I am holding up quite Well physically. But inside and outside, nothing is left but you. I need you, thats all. Mother, this world is so horrifyingly empty. I really feel that I would evaporate if you Werent there. Well, no doubt I had to go through this experience Perhaps I will be able to extract some book from it that will be of use to you. We are like children who need a lot of pictures in order to understand, and a few good kicks to realize our complete stupidity.
   Swami must soon take to the road again, through Ceylon, towards March 20 or 25. So I shall go wandering with him until May; towards the beginning of May, he will return to India. I hope to have learned my lesson by then, and to have learned it Well. Inwardly, I have understood that there is only you but its these problem children on the surface who must be made to toe the line once and for all.
   S Weet Mother, I am in a hurry to work for you. Will you still want me? Mother, I need you, I need you. I would like to ask you an absurd question: Do you think of me? I have only you, you alone in the world.
  --
   As soon as the problem children on the surface will also have learned their lesson, you have only to let me know of the date of your return and you will be Welcome.
   With you always and everywhere.

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   I was waiting for things to be Well established in me before writing you again. An important change has occurred: it seems that something in me has clickedwhat Sri Aurobindo calls the central will, perhapsand I am living literally in the obsession of divine realization. This is what I want, nothing else, it is the only goal in life, and at last I have understood (not with the head) that the outer realization in the world will be the consequence of the inner realization. So thousands of times a day, I repeat, Mother, I want to be your instrument, ever more conscious, I want to express your truth, your light. I want to be what you want, as you want, when you want. There is in me now a kind of need for perfection, a will to abolish this ego, a real understanding that to become your instrument means at the same time to find the perfect plenitude of ones personality. So I am living in an almost constant state of aspiration, I feel your force constantly, or nearly so, and if I am distracted a few minutes, I experience a void, an uneasiness that calls me back to you.
   And at the same time, I saw that it is you who is doing everything, you who aspires in me, you who wants the progress, and that all I myself am in this affair is a screen, a resisting obstacle. O Mother, break this screen that I may be wholly transparent before you, that your transforming force may purify all the secret recesses in my being, that nothing may remain but you and you alone. O Mother, may all my being be a living expression of your light, your truth.
  --
   We are still in Kataragama, and We shall only go up to northern Ceylon, to Jaffna, around the 15th, then return to India towards the beginning of May if the visa problems are settled. Only in India, at the temple of Rameswaram, can I receive the orange robe. I am living here as a sannyasi, but dressed in white, like a Hindu. It is a stark life, nothing more. I have seen ho Wever, that truth does not lie in starkness but in a change of consciousness. (Desire always finds a means to entrench itself in very small details and in very petty and stupid, though Well-rooted, avidities.)
   Mother, I am seeing all the mean pettiness that obstructs your divine work. Destroy my smallness and take me unto you. May I be sincere, integrally sincere.
  --
   We have a lot of work to do together, because I have kept everything for your return.
   I am trying to be near you as MATERIALLY as possible in order to help your body victoriously pass through the test.
  --
   Until We meet,
   Signed: Mother

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
   I saw there (center of the heart) the Master of the Yoga; he was no different from me, but nevertheless I saw him, and he even seemed slightly imbued with color. Well, he does everything, he decides everything, he organizes everything with an almost mathematical precision and in the smallest detailseverything.
   To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   I saw and understood very Well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, You are She, at the same time he besto Wed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body I didnt bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to remain constantly open to his action.1
   Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and entered into mine, he told me, You will continue, you will go right to the end of the work. It was then that I imposed a calm upon this body the calm of total detachment. And I could have remained like that.
  --
   We shall see.
   I am learning to work. I am only an apprentice, simply an apprentice I am learning the trade!
  --
   The difficulty is greater for Westerners than for Indians. Its as though their substance Were steeped in falsehood. It also happens with Indians, of course, but generally the falsehood is much more in the vital than in the physicalbecause after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in rebellion; in the Indian substance this rebelliousness is subdued by an influence of surrender. The other day, someone was telling me about some Europeans with whom he corresponds, and I said, But tell them to read, to learn, to follow The Synthesis of Yoga!it leads you straight to the path. Whereupon he replied, Oh, but they say its full of talk on surrender, surrender, always surrender and they want none of it.
   They want none of it! Even if the mind accepts, the body and the vital refuse. And when the body refuses, it refuses with the stubbornness of a stone.
  --
   No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth la Weverything is a law. We are subject to physical laws: this will produce such and such a result if you do that, this will happen, etc. Oh! It reeks! I know it Well. I know it very Well. These laws reek of falsehood. In the body, We have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya2 as I have, say, Yes, all these inner moral things, feelings, psychology, all that is very good; We want the Divine and We are ready to But all the same, material facts are material facts, they have their concrete reality, after all an illness is an illness, food is food, and everything you do has a consequence, and when you are bah, bah, bah, bah, bah!
   We must understand that this isnt trueit isnt true, its a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!
   If only We would accept the Supreme inside our bodies, if We had the experience I had a few days ago3: the supreme Knowledge in action along with the complete abolition of all consequences, past and future. Each second has its own eternity and its own law, which is a law of absolute truth.
   When I had this experience, I understood that only a month ago I was still uttering mountain-sized imbecilities. And I laughed to the point of almost approving those who say, But all the same, the Supreme does not decide the number of sugar cubes you put in your coffee! That would be to project your own way of being onto the Supreme. But this is an Himalayan imbecility! It is a stupidity, the minds pretentious stupidity projecting itself onto the divine life and imagining that the divine life conforms to its own projection.
  --
   I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first three or four years of my life it was only something stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of t Wenty-two or t Wenty-three, upon prepared ground. I am now more than eighty years old: I have thought of nothing but that, I have wanted nothing but that, I had no other interest in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. There Were not periods of remembering and forgetting: it was continuous, unceasing, day and night, from the age of t Wenty-four and I had this experience for the first time about a Week ago! So, I say that people who are in a hurry, people who are impatient, are arrogant fools.
   It is a hard path. I try to make it as comfortable as possible, but nevertheless, it is a hard path. And it is obvious that it cannot be otherwise. You are beaten and battered until you understand. Until you are in that state in which all bodies are your body. But at that point, you begin to laugh! You Were upset by this, hurt by that, you suffered from this or that but now, how laughable it all seems! And not only the head, but the body too finds it laughable!
   (silence)
  --
   From the positive point of view, I am convinced that We agree upon the result to be obtained, that is, an integral and unreserved consecrationin love, knowledge and actionto the Supreme AND TO HIS WORK. I say to the Supreme and to his work because consecration to the Supreme alone is not enough. Now We are here for the supramental realization, this is what is expected of us, but to reach it, our consecration to it must be total, unreserved absolutely integral. I believe you have understood thisin other words, that you have the will to realize it.
   From the negative point of view I mean the difficulties to be overcomeone of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-called physical laws, causes, effects and consequences, all that science has discovered physically and materially. All this is an unquestionable reality to the consciousness, a reality that remains independent and absolute even in the face of the eternal divine Reality.
  --
   Well, to be able to cure that, which of all the obstacles is the greatest (I mean the habit of putting spiritual life on one side and material life on the other, of acknowledging the right of material laws to exist), one must make a resolution never to legitimize any of these movements, at any cost.
   To be able to see the problem as it is, it is absolutely indispensable, as a first step, to get out of the mental consciousness, even out of a mental transcription (in the highest mind) of the supramental vision and truth. A thing cannot be seen as it is, in its truth, except in the supramental consciousness, and if you try to explain, it immediately begins to escape you because you are obliged to give it a mental formulation.
  --
   Consequently, if you do not remember having had the experience, you are left in the same condition as before, but with the difference that now you know, you can know, that these material laws do not correspond to the truth thats all. They do not at all correspond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which We are suffering for the moment, for an intermediate periodit is an infirmity and an ignorance for it really is an ignorance (this is not just a word): it is ignorance, it is not the thing as it is, even in regard to our present material bodies. Therefore, We will not legitimize anything. What We say is thisit is an infirmity which has to be endured for the time being, until We get out of it, but We do NOT ACKNOWLEDGE all this as a concrete reality. It does NOT have a concrete reality, it has a false realitywhat We call concrete reality is a false reality.
   And the proof I have the proof because I experienced it myselfis that from the minute you are in the other consciousness, the true consciousness, all these things which appear so real, so concrete, change INSTANTLY. There are a number of things, certain material conditions of my bodymaterial that changed instantly. It did not last long enough for everything to change, but some things changed and never returned, they remained changed. In other words, if that consciousness Were kept constantly, it would be a perpetual miracle (what We would call a miracle from our ordinary point of view), a fantastic and perpetual miracle! But from the supramental point of view, it would not be a miracle at all, it would be the most normal of things.
   Therefore, if We do not want to oppose the supramental action by an obscure, inert and obstinate resistance, We have to admit once and for all that none of these things should be legitimized.
   This last sentence was later added by Mother in writing.

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
   Something quite curious took place during a recent meditation. I no longer recall when exactly, but it was at a time when there Were many visitors, for the courtyard was full. After perhaps no more than a few minutes, I suddenly heard a distinct voice, coming from my right, say OM, like that. And then a second time, OM. What an impact it had upon me! I felt an emotion here (gesture towards the heart) as I have not felt for years and years and years. And all, all, all was filled with light, with forceit was absolutely marvelous. It was an invocation, and during the whole meditation the Presence was resplendent.
   I said to myself, Who could have done that? I was not sure if only I had heard it, so I asked. The reply was, But it was the ship leaving! There was actually a ship which had left during the night3that is in support of those who said it was a ship. But for me, it was SOMEONE because I felt someone there and I thought, Oh! If someone, in the ardor of his soul, said that in this what I could call an atheistic silence. Because people here are so afraid of following tradition, of being the slaves of the old things, that they cast out anything closely or remotely resembling religion.
  --
   People immediately thought, Oh, its the ship! Well, even if it was a ship, it was the ship that said OM!
   And then I wondered, If We Were to repeat the mantra We heard the other day4 (Om Namo Bhagavateh) during the half-hour meditation, what would happen?
   What would happen?
  --
   Mother is referring to her 'Darshan' when four times a year She appeared on her balcony high above the assembled mass of disciples and visitors on the street below. The 'darshan days' Were February 21, April 24, August 15 and November 24.
   Tamas: in Indian psychology, inertia and obscurity.

0 1958-05-17, #Agenda Vol 01, #unset, #Zen
   Actually, when I myself am perfect, I believe that all the rest will become perfect automatically. But it does not seem possible to become perfect without there being a beginning of realization from the other side. So it proceeds like that, bumping from one side to the other, and We go stumbling along like a drunken man!
   ***

0 1958-05-30, #Agenda Vol 01, #unset, #Zen
   As a matter of fact, my tendency is more and more towards something in which the role of these hostile forces will be reduced to that of an examinerwhich means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the workthis is their great reality but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so Well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer anything but the Divine in all things, and where there is nothing undivine, then these hostile forces become part of the total play and can no longer be called hostile forces: it is only an attitude that they have adoptedor more precisely, it is only an attitude adopted by the Divine in his play.
   This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   Its all the same thing, but the word realization can be reserved for something that is durable, that does not Wear off. Because everything on earth fades awayeverything fades away, nothing remains. In this sense, there has never been any realization, for everything fades away. Nothing is ever permanent. And I know for myself: I am doing the sadhana at a gallop, as it Were; never are two experiences identical nor do they recur in the same way. As soon as something is established, the next thing begins immediately. It may appear to fade away, but it doesnt fade away; rather, it is the basis upon which the next thing is built.
   ***
  --
   As for the latest experience,1 I cant say for sure that no one has ever had it, because someone like Ramakrishna, individuals like that, could have had it. But I am not sure, for when I had this experience (not of the divine Presence, which I had already felt in the cells for a long time, but the experience that the Divine ALONE is acting in the body, that He has BECOME the body, yet all the while retaining his character of divine omniscience and omnipotence) Well, the whole time it remained actively like that, it was absolutely impossible to have the LEAST disorder in the body, and not only in the body, but IN ALL THE SURROUNDING MATTER. It was as if every object obeyed without even needing to decide to obey: it was automatic. There was a divine harmony in EVERYTHING (it took place in my bathroom upstairs, certainly to demonstrate that it exists in the most trivial things), in everything, constantly. So if that is established in a permanent way, there CAN NO LONGER be illness it is impossible. There can no longer be accidents, there can no longer be illness, there can no longer be disorders, and everything should harmonize (probably in a progressive way) just as that was harmonized: all the objects in the bathroom Were full of a joyful enthusiasmeverything obeyed, everything!
   As it was the first experience, it started to fade slightly when I began having contact with people; but I really had the feeling that it was a first experience, new upon earth. For I have experienced an absolute identity of the will with the divine Will ever since 1910, it has never left me. It isnt that, its SOMETHING ELSE. It is MATTER BECOMING THE DIVINE. And it really came with the feeling that this thing was happening for the first time upon earth. It is difficult to say for sure, but Ramakrishna died of cancer, and now that I have had the experience, I know in an ABSOLUTE way that this is impossible. If he had decided to go because the Divine wanted him to go, it would have been an orderly departure, in total harmony and with a total will, whereas this illness is a means of disorder.
  --
   This consciousness here is true in relation to this world as it is, but the other is something else entirely. An adjustment is needed for the two to touch, otherwise one jumps from one to the other. And that serves no purpose. A progressive passage has to be built bet Ween the two. This means that a whole number of rungs of consciousness are missing. This consciousness here must consciously connect with that consciousness there, which means a multitude of stairs passing from one to the other. Then We will be able to rise up progressively, and the whole will arise.
   Its action will be somewhat similar to what is described in the Last Judgment, which is an entirely symbolic expression of something that makes us discern bet Ween what belongs to the world of falsehood which is destined to disappear and what belongs to this same world of ignorance and inertia but is transformable. One will go to one side and the other to the other side. All that is transformable will be permeated more and more with this new substance and this new consciousness to such an extent that it will rise towards it and serve as a link bet Ween the two but all that belongs incorrigibly to falsehood and ignorance will disappear. This was also prophesied in the Gita: among what We call the hostile or anti-divine forces, those capable of being transformed will be uplifted and go off towards the new consciousness, whereas all that is irrevocably in darkness or belongs to an evil will shall be destroyed and vanish from the Universe. And a whole part of humanity that has responded to these forces rather too zealously will certainly vanish with them. And this is what was expressed in this concept of the Last Judgment.
   May 1, 1958.

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
   1958 Wed 2 July
   July 2, 1958
  --
   But this crystal clear vision Sri Aurobindo had, where everything is in its place, where contradictions no longer existthey never soared to that height. This was the thing, this really crystalline, perfect supramental vision, even from the standpoint of understanding and knowledge. They never Went that far.
   ***
  --
   When the Grace acts on the collectivity, each thing, each element, each principle, is put in its place as the result of a karmic logic in the universal movement. This is what gives us the impression of disorder and confusion as We see it.
   When the Grace acts on the individual, it gives to each the maximum position according to what he is and what he has realized.
   And then, there is a super-grace, as it Were, which works in a few exceptional cases, which places you not according to what you are but according to what you are to become, which means that the universal cosmic position is ahead of the individuals progress.
   And it is then that you should keep silent and fall on your knees.

0 1958-07-05, #Agenda Vol 01, #unset, #Zen
   Yes, I remember. It was towards the end of the Darshan and I was repeating within me, Lord, Lord, Lord, Lord But wordlessly. It came like that (gesture) and Went far, far, far, far! It is all here (motion around the head). And that (Mother points to her chin) is determination (but there should have been a little more light on the chin!), the realizing will.
   Thats it: the capacity to be an ABSOLUTELY receptive passivitylike thatin TOTAL silence and surrender, and at the same time here, there, an IRREDUCIBLE, OMNIPOTENT will with a total po Wer to effectuate, shattering all resistances. Both simultaneously without one inhibiting the other, in the same joy that is the GREAT secret! The harmonization of opposites, in joy and plenitude, ALWAYS, ALWAYS, for all problems: that is the great secret.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   When I was young, I was as poor as a turkey, as poor as could be! As an artist, I sometimes had to go out in society (as artists are forced to do). I had lacquered boots that Were cracked and I painted them so it wouldnt show! This is to tell you the state I was inpoor as a turkey. So one day, in a shop window, I saw a very pretty petticoat much in fashion then, with lace, ribbons, etc. (It was the fashion in those days to have long skirts which trailed on the floor, and I didnt have a petticoat which could go with such things I didnt care, it didnt matter to me in the least, but since Nature had told me I would always have everything I needed, I wanted to make an experiment.) So I said, Well, I would very much like to have a petticoat to go with those skirts. I got five of them! They came from every direction!
   And it is always like that. I never ask for anything, but if by chance I say to myself, Hmm, wouldnt it be nice to have that, mountains of them pour in! So last year, I made an experiment, I told Nature, Listen, my little one, you say that you will collaborate, you told me I would never lack anything. Well then, to put it on a level of feelings, it would really be fun, it would give me joy (in the style of Krishnas joy), to have A LOT of money to do everything I feel like doing. Its not that I want to increase things for myself, no; you give me more than I need. But to have some fun, to be able to give freely, to do things freely, to spend freely I am asking you to give me a crore of rupees1 for my birthday!
   She didnt do a thing! Nothing, absolutely nothing: a complete refusal. Did she refuse or was she unable to? It may be that I always saw that money was under the control of an asuric force. (I am speaking of currency, cash; I dont want to do business. When I try to do business, it generally succeeds very Well, but I dont mean that. I am speaking of cash.) I never asked her that question.
   You see, this is how it happened: theres this Ganesh2 We had a meditation (this was more than thirty years ago) in the room where Prosperity3 is now distributed. There Were eight or ten of us, I believe. We used to make sentences with flo Wers; I arranged the flo Wers, and each one made a sentence with the different flo Wers I had put there. And one day when the subject of prosperity or Wealth came up, I thought (they always say that Ganesh is the god of money, of fortune, of the worlds Wealth), I thought, Isnt this whole story of the god with an elephant trunk merely a lot of human imagination? Thereupon, We meditated. And who should I see walk in and park himself in front of me but a living being, absolutely alive and luminous, with a trunk that long and smiling! So then, in my meditation, I said, Ah! So its true that you exist!Of course I exist! And you may ask me for whatever you wish, from a monetary standpoint, of course, and I will give it to you!
   So I asked. And for about ten years, it poured in, like this (gesture of torrents). It was incredible. I would ask, and at the next Darshan, or a month or several days later, depending, there it was.
  --
   But it only happened like that once. And as for Ganesh, that was the end of it. So then I asked Nature. It took her a long time to accept to collaborate. But as for the money, I shall have to ask her about it; because for me personally, it is still going on. I think, Hmm, wouldnt it be nice to have a wristwatch like that. And I get t Wenty of them! I say to myself, Well, if I had that and I get thirty of them! Things come in from every side, without my even uttering a word I dont even ask, they just come.
   The first time I came here and spoke with Sri Aurobindo about what was needed for the Work, he told me (he also wrote it to me) that for the secure achievement of the Work We would need three po Wers: one was the po Wer over health, the second was the po Wer over government, and the third was the po Wer over money.
   Health naturally depends upon the sadhana; but even that is not so sure: there are other factors. As for the second, the po Wer over government, Sri Aurobindo looked at it, studied it, considered it very carefully, and finally he told me, There is only one way to have that po Wer: it is TO BE the government. One can influence individuals, one can transmit the will to them, but their hands are tied. In a government, there is no one individual, nor even several who is all-po Werful and who can decide things. One must be the government oneself and give it the desired orientation.
  --
   A personal realization is very easy, it is nothing at all; a personal realization is one thing, but the po Wer to control it among all men that is, to control or master such movements at will, everywhereis quite another. I dont believe that this condition has been fulfilled. If what the serpent said is true and if this is really what will vanquish these hostile forces that rule over money, Well then, it has not been fulfilled.
   It has been fulfilled to a certain extent but its negligible. It is conditional, limited: in one case, it works; in another, it doesnt. It is quite problematic. And naturally, where terrestrial things are involved (I dont say universal, but in any case terrestrial), when it is something involving the earth, it must be complete; there cannot be any approximations.
  --
   I am speaking of terrestrial Nature. Through their mental po Wer, men had the choice and the freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has nothing to do with the earth, it is entirely independent or prior to earths existence, it is self-existent Well, they have brought that down here! They have made what We see! And such being the case This is what terrestrial Nature told me: It is beyond my control.
   So considering all that, Sri Aurobindo came to the conclusion that only the supramental po Wer (Mother brings down her hands) as he said, will be able to rule over everything. And when that happens, it will be all overincluding Nature. For a long time, Nature rebelled (I have written about it often). She used to say, Why are you in such a hurry? It will be done one day. But then last year, there was that extraordinary experience.5 And it was because of that experience that I told her, Well, now that We agree, give me some proof; I am asking you for some proofdo it for me. She didnt budge, absolutely nothing.
   Perhaps it is a kind of it can hardly be called an intuition, but a kind of divination of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from everything, not only from money!
  --
   There is nothing to say since the first thing done by the divine forces which emanated for the Creation was to take the wrong path!6 That is the origin, the seed of this marvelous spirit of independence the negation of surrender, in other words. Man said, I have the po Wer to think; I will do with it what I want, and no one has the right to intervene. I am free, I am an independent being, IN-DE-PEN-DENT! So thats how things stand: We are all independent beings!
   But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphere, creating a state of constant calling in the atmosphere), and I remembered the old movements and how everything now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People Were told to sit in meditation and repeat, I am That, to reach an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, where is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost require some gigantic instrument), a tiny, obscure point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the Presence of the Supreme as a very, very, very, VERY immense Being, within which was I in an attitude of (I was only a sensation, you see), an attitude (gesture of surrender) like this. There Were no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant Presence with all its Consciousness, all its Po Wer, all its Will, all its Loveall, all, really and a joy! An extraordinary joy. And one did not disturb the other, nothing was contradictory and everything was felt at the same time. That was when I said, But truly! This body had to have the training it has had for more than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it remained in control of its movements and its words. In spite of the fact that it was really living in another world, it could apparently act normal due to this strenuous training in self-control by the REASONby the reasonover the whole being, which has tamed it and given it such a great cohesive po Wer that I can BE in the experience, I can LIVE this experience, and at the same time respond with the most amiable of smiles to the most idiotic questions!
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!
  --
   In effect, according to tradition, the first divine forces that emanated for the creation Were the Asuras, who turned into demons. The gods Were created later to repair the disorder engendered by the demons.
   So'ham, the traditional mantra of the Vedantic path, which declares that the world is an illusion.

0 1958-07-19, #Agenda Vol 01, #unset, #Zen
   At heart, this is the symbol of the earthly Paradise and the tree of Knowledge: by biting into the fruit of Knowledge, one loses the spontaneity of movement and begins objectivizing, learning, questioning. So as soon as they ate of this fruit, they Were full of sin.
   I say that every fruit should be eaten in its own way. The being who lives according to his own nature, his own truth, must spontaneously find the right way of using things. When you live according to the truth of your being, you dont need to learn things: you do them spontaneously, according to the inner law. When you sincerely follow your nature, spontaneously and sincerely, you are divine. As soon as you think or look at yourself acting or start questioning, you are full of sin.
   It is mans mental consciousness that has filled all Nature with the idea of sin and all the misery it brings. Animals are not at all unhappy in the way We are. Not at all, not at all, exceptas Sri Aurobindo saysthose that are corrupted. Those that are corrupted are those that live with men. Dogs have the sense of sin and guilt, for their whole aspiration is to resemble man. Man is the god. Hence there is dissimulation, hypocrisy: dogs lie. But men admire that. They say, Oh! How intelligent they are!
   They have lost their divinity.
  --
   The Divine is everywhere, in everything. We should never forget itnot for a second should We forget it. He is everywhere, in everything; and in an unconscious but spontaneous, therefore sincere, way, all that exists below the mental manifestation is divine, without mixture; in other words, it exists spontaneously and in harmony with its nature. It is man with his mind who has introduced the idea of guilt. Naturally, he is much more conscious! Theres no question about it, its a fact, although what We call consciousness (what We call it, that is, what man calls consciousness) is the po Wer to objectify and mentalize things. It is not the true consciousness, but its what men call consciousness. So according to the human mode, it is obvious that man is much more conscious than the animal, but the human brings in sin and perversion which do not exist outside of this state We call consciouswhich in fact is not conscious but merely consists in mentalizing things and in having the ability to objectify them.
   It is an ascending curve, but a curve that s Werves away from the Divine. So naturally, one has to climb much higher to find a higher Divine, since it is a conscious Divine, whereas the others are divine spontaneously and instinctively, without being conscious of it. All our moral notions of good and evil, all of that, are what We have thrown over the creation with our distorted and perverted consciousness. It is We who have invented it.
   We are the distorting intermediary bet Ween the purity of the animal and the divine purity of the gods.
   ***

0 1958-07-23, #Agenda Vol 01, #unset, #Zen
   1958 Wed 23 July
   July 23, 1958

0 1958-07-25a, #Agenda Vol 01, #unset, #Zen
   What you want us to know, We shall know, what you want us to do, We shall do, what you want us to be, We shall beforever.
   Om - namo - bhagavateh

0 1958-08-08, #Agenda Vol 01, #unset, #Zen
   What problems come up! If there Were a plague or cholera, for example, would the supramental Force in the cells, the supramental realization, be able to restore order out of the disorder that allows the epidemic to be? I dont mean on an individual levelindividually, if you are in a certain consciousness, you can remain untouched I am not speaking of that, I am speaking impersonally, as it Were.
   We know nothing. We believe We know, but as soon as it is a question of that (the body), We know nothing. As soon as We are in the subtle physical, We know everything, We live in bliss but here, We know nothing, nothing, absolutely nothing.
   ***

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   Evidently the gods of the Puranas are a good deal worse than human beings, as We saw in that film the other day1 (and that story was absolutely true). The gods of the Overmind are infinitely more egocentric the only thing that counts for them is their po Wer, the extent of their po Wer. Man has in addition a psychic being, so consequently he has true love and compassionwherein lies his superiority over the gods. It was very, very clearly expressed in this film, and its very true.
   The gods are faultless, for they live according to their own nature, spontaneously and without constraint; it is their godly way. But if one looks at it from a higher point of view, if one has a higher vision, a vision of the whole, they have fe Wer qualities than man. In this film, it was proved that through their capacity for love and self-giving, men can have as much po Wer as the gods, and even morewhen they are not egoists, when they can overcome their egoism.
  --
   Anusuya: wife of the rishi Atri and endo Wed with a great inner force. In her husband's absence, three gods came (Brahma, Vishnu and Shiva) disguised as brahmins and asked her for something to eat. Then they refused to eat unless she served them naked. Since they Were brahmins, she could not send them away without feeding them, so by her inner po Wer, she changed them into babies and served them naked. This film was shown at the Ashram Playground on August 5, 1958.
   ***

0 1958-08-30, #Agenda Vol 01, #unset, #Zen
   So the door had to be opened and I felt and said, Lord, may your will be done. I opened the door and behind it was Z1 in the same clothes he Wears when he drives, and he was leaning against one of those big tractor tiresor perhaps he was holding it at the same time. I was so dumbfounded that I woke up. It took me a little while to be able to understand what it might mean, and afterwards Even now, I still dont know What was I? Was I India, or was I the world? I dont know. And what did Z represent? It was as imperative and clear, as positive and absolute as could be: the certitude that destruction was behind the door, that it was inevitable. And it had the form of those great Tartar or Mongol invaders, those people who came from the North and invaded India, who pillaged everything Thats what it was like. But what Z was doing there I dont know. What does he represent? The first impulse was to tell Abhay Singh, Forbid him to drive the tractor.
   (Pavitra:) What was he holding in his hands, Mother?
   Huge tires He was standing there, like that, with a very majestic air. He was Wearing his white outfit, those long pyjamas
   (Abhay Singh:) Yesterday he drove the station wagon for the visitors.

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   I dont know when it begana very long time ago, before I came here, although some of them came while I was here. But in my case, they Were always very short. For example, when Sri Aurobindo was here in his body, at any moment, in any difficulty, for anything, it always came like this: My Lord!simply and spontaneouslyMy Lord! And instantly, the contact was established. But since He left, it has stopped. I can no longer say it, for it would be like saying My Lord, My Lord! to myself.
   I had a mantra in French before coming to Pondicherry. It was Dieu de bont et de misricorde [God of kindness and mercy], but what it means is usually not understoodit is an entire program, a universal program. I have been repeating this mantra since the beginning of the century; it was the mantra of ascension, of realization. At present, it no longer comes in the same way, it comes rather as a memory. But it was deliberate, you see; I always said Dieu de bont et de misricorde, because even then I understood that everything is the Divine and the Divine is in all things and that it is only We who make a distinction bet Ween what is or what is not the Divine.
   My experience is that, individually, We are in relationship with that aspect of the Divine which is not necessarily the most in conformity with our natures, but which is the most essential for our development or the most necessary for our action. For me, it was always a question of action because, personally, individually, each aspiration for personal development had its own form, its own spontaneous expression, so I did not use any formula. But as soon as there was the least little difficulty in action, it sprang forth. Only long afterwards did I notice that it was formulated in a certain way I would utter it without even knowing what the words Were. But it came like this: Dieu de bont et de misricorde. It was as if I wanted to eliminate from action all aspects that Were not this one. And it lasted for I dont know, more than t Wenty or t Wenty-five years of my life. It came spontaneously.
   Just recently one day, the contact became entirely physical, the whole body was in great exaltation, and I noticed that other lines Were spontaneously being added to this Dieu de bont et de misricorde, and I noted them down. It was a springing forth of states of consciousness not words.
   Seigneur, Dieu de bont et de misricorde
  --
   The words came afterwards, as if they had been superimposed upon the states of consciousness, grafted onto them. Some of the associations seem unexpected, but they Were the exact expression of the states of consciousness in their order of unfolding. They came one after another, as if the contact was trying to become more complete. And the last was like a triumph. As soon as I finished writing (in writing, all this becomes rather flat), the impetus within was still alive and it gave me the sense of an all-conquering Truth. And the last mantra sprang forth:
   Seigneur, Dieu de la Vrit victorieuse!
  --
   Of course, these things should not be published. We can file them in this Agenda of the Supramental Manifestation for later on. Later on, when the Victory is won, We shall say, If you want to see the curve
   But what is going to come now? I constantly hear the Sanskrit mantra:
  --
   This is how it happened: Y had just returned, and he brought back a trunk full of things which he then proceeded to show me, and his excitement made tight, tight little waves in the atmosphere, making my head ache; it made anyway, it was unpleasant. When I left, just after that had happened, I sat down and Went like this (gesture of s Weeping out) to make it stop, and immediately the mantra began.
   It rose up from here (Mother indicates the solar plexus), like this: Om Namo Bhagavateh OM NAMO BHAGAVATEH OM NAMO BHAGAVATEH. It was formidable. For the entire quarter of an hour that the meditation lasted, everything was filled with Light! In the deeper tones it was of golden bronze (at the throat level it was almost red) and in the higher tones it was a kind of opaline white light: OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH.
   The other day (I was in my bathroom upstairs), it came; it took hold of the entire body. It rose up in the same way, and all the cells Were trembling. And with such a po Wer! So I stopped everything, all movement, and I let the thing grow. The vibration Went on expanding, ever widening, as the sound itself was expanding, expanding, and all the cells of the body Were seized with an intensity of aspiration as if the entire body Were s Wellingit became overwhelming. I felt that it would all burst.
   I understood those who withdraw from everything to live that totally.
  --
   The physical seems to be more open to something that is repetitious for example, the music We play on Sundays, which has three series of combined mantras. The first is that of Chandi, addressed to the universal Mother:
   Ya devi sarvabhuteshu matrirupena sansthita
  --
   Each time this music is played, it produces exactly the same effect upon the body. It is strange, as if all the cells Were dilating, with a feeling that the body is growing larger It becomes all dilated, as if swollen with lightwith force, a lot of force. And this music seems to form spirals, like luminous ribbons of incense smoke, white (not transparent, literally white) and they rise up and up. I always see the same thing; it begins in the form of a vase, then s Wells like an amphora and converges higher up to blossom forth like a flo Wer.
   So for these mantras, everything depends upon what you want to do with them. I am in favor of a short mantra, especially if you want to make both numerous and spontaneous repetitionsone or two words, three at most. Because you must be able to use them in all cases, when an accident is about to happen, for example. It has to spring up without thinking, without calling: it should issue forth from the being spontaneously, like a reflex, exactly like a reflex. Then the mantra has its full force.
   For me, on the days when I have no special preoccupations or difficulties (days I could call normal, when I am normal), everything I do, all the movements of this body, all, all the words I utter, all the gestures I make, are accompanied and upheld by or lined, as it Were, with this mantra:
   OM NAMO BHAGAVATEH OM NAMO BHAGAVATEH
  --
   To sustain the aspirationto remember. We so easily lapse into forgetfulness. To create a kind of automatism.
   You have no mantras that have come to you, that give you a more living feeling? Are their mantras long?
  --
   This one, this mantra, OM NAMO BHAGAVATEH, came to me after some time, for I felt Well, I saw that I needed to have a mantra of my own, that is, a mantra consonant with what this body has to do in the world. And it was just then that it came.3 It was truly an ans Wer to a need that had made itself felt. So if you feel the neednot there, not in your head, but here (Mother points to the center of her heart), it will come. One day, either you will hear the words, or they will spring forth from your heart And when that happens, you must hold onto it.
   The first syllable of NAMO is pronounced with a short 'a,' as in nahmo. The final word is pronounced BHA-GAH-VA-TEH.

0 1958-10-01, #Agenda Vol 01, #unset, #Zen
   1958 Wed 1 October
   October 1, 1958
   (Mother speaks of an experience She had during, the Wednesday class at the playground:)
   It was so strong, so strong that it was really inexpressible. The negative experience of no longer being an individual, or in other words, the dissolution of the ego, took place a long time ago and still takes place quite often: the ego completely vanishes. But this was a positive experience of being not just the universe in its totality, but something elseineffable, yet concrete, absolutely concrete! Unutterable1and yet utterly concrete: the divine Person beyond the Impersonal.
   The experience lasted for only a few minutes. And I knew, then, that all our words all our words are empty. But circumstances Were such that I had to speak
   Later, Mother added: 'Because I do not say everything; when I am in that state, there is a lethargy of expression!

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   It must be strong enough to pull me from my concentration or my activity. If I knew when you concentrate or do your puja,1 I could tune into you, and shell I would know more; otherwise, my inner life is too l am not at all passive inwardly, you see, I am very active, so I dont usually receive your vibrations unless they impose themselves strongly or unless I have decided beforeh and to be attentive to what is coming from someone or other. If I know that at a given moment something is going to happen, then I open a door, as it Were. But its difficult to speak of these things.
   When you left on your journey,2 for example, I made a specie! concentration for all to go Well so that nothing untoward happen to you. I even made a formation and asked for a constant, special help over you. Then I rene Wed my concentration every day, which is how I came to notice that you Were invoking me very regulary. I Saw you everyday, everyday, with a very regular precision. It was something that imposed itself on me, but it imposed itself only because l had initially made a formation to follow you.
   For people here in the Ashram, my work is not the same. It is more like a kind of atmosphere that extends everywherea very conscious atmospherewhich I let work for each one according to his need. I dont have a special action for each person, unless something requires my special attention. When I would tune into you while you Were travelling, I clearly saw your image appear before me, as though you Were looking at me, but now that you have returned here, I no longer see it. Rather, I receive a sensation or an impression; and as these sensations and impressions are innumerable, its rather like one element among many. It no longer imposes itself in such an entirely distinct way nor does it appear before me in the same manner, as a clear image of yourself, as though you wanted to know something.
   As soon as I am alone, I enter into a very deep concentration,a state of consciousness, a kind of universal activity. Is it deep? What is it? It is far beyond all the mental regions, far, far beyond, and it is constant. As soon as I am alone or resting somewhere, thats how it is.
  --
   When you asked me if X4 Were thinking of me, I consulted my atmosphere and saw that it was true, that even many times a day Xs thoughts Were coming. So I know that he is concentrating on me, or something: it simply passes through me, and I ans Wer automatically. But I dont particularly pay attention to X, unless you ask me a question about him, in which case I deliberately tune into him, then observe and determine whether its like this or like that. Whereas this vision the other day was something that thrust itself on me; I was in another region altogether, in my inner contemplation, my concentrationa very strong concentrationwhen I was forced to enter into contact with this being whose vision I had and who was obviously a very po Werful being. After telling me what he had to tell me, he Went away in a very peculiar way, not at all suddenly as most people appear and disappear, not at all like that. When I first saw him, there was a living form the being himself was there but upon leaving (probably to see the effect, to find out whether he had truly succeeded in making himself understood), he left behind a kind of image of himself. Afterwards, this image blurred and it left only a silhouette, an outline, then it disappeared altogether leaving only an impression. That was the last thing I saw. So I kept the impression and analyzed it to find out exactly what was involved; all this was filed away, and then it was over. I began my concentration once again.
   I intentionally carry everybody in my active consciousness for the work, and I do the work consciously; but the extent to which people in the world, or those who are here in the Ashram, are conscious of this or receive the results depends upon them, though not exclusively.
   The other day, for example, though I no longer recall exactly when (I forget everything on purpose)but it was in the last part of the night I had a rather long activity concerning the whole realization of the Ashram, notably in the fields of education and art. I was apparently inspecting this area to see how things Were there, so naturally I saw a certain number of people, their work and their inner states. Some saw me and, at that moment, had a vision of me. It is likely that many Were asleep and didnt notice anything, but some actually saw me. The next morning, for example, someone who works at the theater told me that she had had a splendid vision of me in which I had spoken to her, blessed her, etc. This was her way of receiving the work I had done. And this kind of thing is happening more and more, in that my action is awakening the consciousness in others more and more strongly.
   Naturally, the reception is always incomplete or partially modified; when it passes through the individuality, it becomes narro Wed, a personal thing. It seems impossible for each one to have a consciousness vast enough to see the thing in its entirety.
  --
   (Shortly afterwards, concerning the experience of Wednesday, October 1: the divine Person beyond the Impersonal)
   Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where everything implying separation disappearedan experience that, personally, I would call negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that nothing exists but the Supreme Lordall is the Supreme Lord, there is nothing else. And at that moment, the feeling of this infinite po Wer that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak French. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to express himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Supreme that was embodied in Sri Aurobindo for its manifestation) that had the experience. This is what joined back with the Origin and caused the experience I was Well aware of it. And that is probably why its transcription through English words would have been easier than through French words (for at these moments, such activities are purely mechanical, rather like automatic machines). And naturally the experience left something behind. It left the sense of a po Wer that can no longer be qualified,5 really. And it was there yesterday evening.
   The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; Well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is s Welling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
   Only, one must be careful to keep the sense of the Unmanifest sufficiently present so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 This is what all those who have had experiences have done; they always believed that there was no possibility of adaptation, so they left their bodies and Went off.
   ***
  --
   Money is not meant to generate money; money should generate an increase in production, an improvement in the conditions of life and a progress in human consciousness. This is its true use. What I call an improvement in consciousness, a progress in consciousness, is everything that education in all its forms can providenot as its generally understood, but as We understand it here: education in art, education in from the education of the body, from the most material progress, to the spiritual education and progress through yoga; the whole spectrum, everything that leads humanity towards its future realization. Money should serve to augment that and to augment the material base for the earths progress, the best use of what the earth can giveits intelligent utilization, not the utilization that wastes and loses energies. The use that allows energies to be replenished.
   In the universe there is an inexhaustible source of energy that asks only to be replenished; if you know how to go about it, it is replenished. Instead of draining life and the energies of our earth and making of it something parched and inert, We must know the practical exercise for replenishing the energy constantly. And these are not just words; I know how its to be done, and science is in the process of thoroughly finding outit has found out most admirably. But instead of using it to satisfy human passions, instead of using what science has found so that men may destroy each other more effectively than they are presently doing, it must be used to enrich the earth: to enrich the earth, to make the earth richer and richer, more active, generous, productive and to make all life grow towards its maximum efficiency. This is the true use of money. And if its not used like that, its a vicea short circuit and a vice.
   But how many people know how to use it in this way? Very few, which is why they have to be taught. What I call teach is to show, to give the example. We want to be the example of true living in the world. Its a challenge I am placing before the whole financial world: I am telling them that they are in the process of withering and ruining the earth with their idiotic system; and with even less than they are now spending for useless thingsmerely for inflating something that has no inherent life, that should be only an instrument at the service of life, that has no reality in itself, that is only a means and not an end (they make an end of something that is only a means) Well then, instead of making of it an end, they should make it the means. With what they have at their disposal they could oh, transform the earth so quickly! Transform it, put it into contact, truly into contact, with the supramental forces that would make life bountiful and, indeed, constantly rene Wedinstead of becoming withered, stagnant, shrivelled up: a future moon. A dead moon.
   We are told that in a few millions or billions of years, the earth will become some kind of moon. The movement should be the opposite: the earth should become more and more a resplendent sun, but a sun of life. Not a sun that burns, but a sun that illuminesa radiant glory.
   Puja: ceremony , invocation or evocation of a god (in this case, a tantric ritual ).
  --
   We believe that Mother used the word 'qualified' in the sense of restrict, limit Or modifya limitless Po Wer.
   The vastness beyond the creation or the cosmic manifestation, the solid base upon which all the rest can unfold.

0 1958-10-06, #Agenda Vol 01, #unset, #Zen
   Certain relationships are entirely within me, entirely. It is not a relationship bet Ween individuals, but a relationship bet Ween states of beingwhich means that with the same individual there may be many different relationships. If it Were a single whole but I am still not sure if there is a single person with whom the relationship is global.
   So there are parts which are entirely within me, entirely there is no difference; they are myself. There are other parts with which I am conscious of an exchangea very familiar, very intimate exchange. And there are parts outside of me with which I still have relationships, not exactly as with strangers but merely as acquaintances; it is still necessary to observe their reactions in order to do the correct thing. And the ratio bet Ween these different parts is naturally different depending upon the different individuals.
  --
   Each time We try to realize something and We encounter a resistance or an obstacle, or even a failurewhat appears to be a failure We should know, We should NEVER forget, that it is exclusively, absolutely, to make the realization more perfect.
   So this habit of cringing, of being discouraged or even feeling ill at ease or abusing oneself, saying, There, Ive done it again All this is absolute foolishness.
   Rather, simply say, We do not know how to do things as they should be done, Well then, let them be done for us and come what may! If We could only see how everything that looks like a difficulty, an error, a failure or an obstacle is simply there to help us make the realization more perfect.
   Once We know this, everything becomes easy.
   ***

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   If We consider the body as the tabernacle of the Lord, then medical science, for example, becomes the initiatory ritual of the service of the temple, and doctors of all kinds are the officiating priests in the different rituals of worship. Thus, medicine is really a priesthood and should be treated as such.
   The same can be said of physical culture and of all the sciences that are concerned with the body and its workings. If the material universe is considered as the outer sheath and the manifestation of the Supreme, then it can generally be said that all the physical sciences are the rituals of worship.
   We always come back to the same thing: the absolute necessity for perfect sincerity, perfect honesty and a sense of the dignity of all We do so that We may do it as it should be done.
   If We could truly, perfectly know all the details of the ceremony of life, the worship of the Lord in physical life, it would be wonderfulto know, and no longer to err, never again to err. To perform the ceremony as perfectly as an initiation.
   To know life utterly Oh, there is a very interesting thing in this regard! And its strange, but this particular knowledge reminds me of one of my Sutras1 (which I read out, but no one understood or understood only vaguely, like that):
  --
   On the one hand, there is what Sri Aurobindowho, as the Avatar, represented the supreme Consciousness and Will on earthdeclared me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body through the integral sadhana.2 I could be the supreme Mother and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I received the effects. These effects Were automatically established in the outer being, but he was the one doing it, not II was merely the bridge bet Ween his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing beforebeing a bridge bet Ween his sadhana and the world but I had to carry on the sadhana myself. When he left, he turned over to me the responsibility for what he himself had been doing in his body, and I had to do it. So there are both these things. Sometimes one predominates, sometimes the other (I dont mean successively in time, but it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
   To this has been added a growing initiation into the supramental realization which is (I understand it Well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.
   Then and this becomes rather amusing like lifes play Depending upon each ones nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal Mother is revealed through Grace, who have this kind of relationship with the eternal Mother and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they generally call a realized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in bet Ween), they are only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do everything for them. If they Were perfect in this attitude, the eternal Mother would do everything for themas a matter of fact, She does do everything, but as they arent perfect, they cannot receive it totally. But the two paths are very different, the two kinds of relationships are very different; and as We all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, bet Ween those who follow this path (not consciously and intentionally, but spontaneously), who have this relationship of the child to the Mother, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.
   But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless We are able to see the outcome, We cant understand a thing. We get confused. Only when We see the outcome, the final realization, only when We have TOUCHED there, will everything be understood then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!
   Those who have what I would call the more outer relationship compared to the other (although it is not really so)the relationship of yoga, of sadhanaconsider the others superstitious; and the others, who have faith OI perception, or the Grace to have understood what Sri Aurobindo meant (perhaps even before knowing what he said, but in any event, after he said it), discard the others as ignorant unbelievers! And there are all the gradations in bet Ween, so it really becomes quite funny!
  --
   For example, this question of Po WerTHE Po Werover Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the Avatar are surprised that our po Wer is not absolute. They are surprised that We have not merely to say, Let it be thus for it to be thus. This is because, in the integral realization, the union of the two is essential: a union of the po Wer that proceeds from the eternal position and the po Wer that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have reached even the summits of yogic knowledge (I was thinking of Swami) need to resort to beings like gods or demigods to be able to realize things?Because they have indeed united with certain higher forces and entities, but it was not decreed since the beginning of time that they Were this particular being. They Were not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal within himself, but one can join Him only when one has realized the complete union of the latent Eternal with the eternal Eternal.
   And this explains everything, absolutely everything: how it works, how it functions in the world.3 I was saying to myself, But I have no po Wers, I have no po Wers! Several days ago, I said, But after all, I KNOW WHO is there, I know, yet how is it that ? There, up to there (the level of the head), it is all-po Werful, nothing can resist but here it is ineffective. So those who have faith, even an ignorant but real faith (it can be ignorant but nevertheless it is real), say, What! How can you have no po Wers? Because the sadhana is not yet over.

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   I wrote that before reading Sri Aurobindos aphorism on the sentinels of Nature.1 I found it very interesting and I said to myself, Well! Thats exactly what came to me!
   There is still one more (but it is not the last):

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
   I had a Danish friend, an artist, to whom this happened. He wanted me to teach him how to go out of his body. He had interesting dreams so he thought it might be worthwhile to go there consciously. I helped him to go out but it was frightful! When he dreamed, a part of his mind indeed remained conscious, active, and a kind of link remained bet Ween this active part and his outer being, so he remembered some of his dreams, but it was only a very partial phenomenon. To go out of your body means that you must gradually pass through ALL the states of being, if you are to do it systematically. But already in the subtle physical it was almost non-individualized, and as soon as he Went a bit further, there was no longer anything! It was unformed, nonexistent.
   So they sit down (they are told to interiorize, to go within themselves), and they panic!Naturally they feel that they that they are disappearing: there is nothing! There is no consciousness!

0 1958-11-02, #Agenda Vol 01, #unset, #Zen
   All this together constitutes one collective entity, and the individual is lost in it. If I had to deal with this person or that person individually, it would be different. But all together, taking them all together as a collective entity, Well, its not brilliant.
   Mother is referring to the Ashram as a collectivity.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   The story narrated in the film Went like this: Narada, as usual, was having fun. (Narada is a demigod with a divine position that is, he can communicate with man and with the gods as he pleases, and he serves as an intermediary, but then he likes to have fun!) So he was quarrelling with one of the goddesses, I no longer recall which one, and he told her (Ah, yes! The quarrel was with Saraswati.) Saraswati was telling him that knowledge is much greater than love (much greater in that it is much more po Werful than love), and he replied to her, You dont know what youre talking about! (Mother laughs) Love is much more po Werful than knowledge. So she challenged him, saying, Well then, prove it to me.I shall prove it to you, he replied. And the whole story starts there. He began creating a whole imbroglio on earth just to prove his point.
   It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer recall the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She ans Wered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to really love ones husbandyou dont know anything about it!
   Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but Well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (both of them Were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fire was burning. With her po Wer, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, nothing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada sho Wed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
   Thats how it Went.
   Lovely.
  --
   If I Were to narrate the whole thing to you, there would be no end to it, but anyway, you get the idea.
   ***
  --
   It should be said that We are speaking of the Puranic gods, because the Christians, for example, do not understand what this can mean. They have an entirely different conception of the gods.
   It could apply to the old Greek mythology, though.
  --
   The Greeks Were not always tender either!
   In Europe and in the modern Western world, it is thought that all these gods the Greek gods and the pagan gods, as they are calledare human fancies, that they are not real beings. To understand, one must know that they are real beings. That is the difference. For Westerners, they are only a figment of the human imagination and dont correspond to anything real in the universe. But that is a gross mistake.
   To understand the workings of universal life, and even those of terrestrial life, one must know that in their own realms these are all living beings, each with his own independent reality. They would exist even if men did not exist! Most of these gods existed before man.
   They are beings who belong to the progressive creation of the universe and who have themselves presided over its formation from the most etheric or subtle regions to the most material regions. They are a descent of the divine creative Spirit that came to repair the mischief in short, to repair what the Asuras had done. The first makers created disorder and darkness, an unconsciousness, and then it is said that there was a second lineage of makers to repair that evil, and the gods gradually descended through realities that Were ever moreone cant say dense because it isnt really dense, nor can one even say material, since matter as We know it does not exist on these planesthrough more and more concrete substances.
   All these zones, these planes of reality, received different names and Were classified in different ways according to the occult schools, according to the different traditions, but there is an essential similarity, and if We go back far enough into the various traditions, hardly anything but words differ, depending upon the country and the language. The descriptions are quite similar. Moreover, those who climb back up the ladderor in other words, a human being who, through his occult knowledge, goes out of one of his bodies (they are called sheaths in English) and enters into a more subtle bodyin order to ACT in a more subtle body and so forth, t Welve times (you make each body come out from a more material body, leaving the more material body in its corresponding zone, and then go off through successive exteriorizations), what they have seen, what they have discovered and seen through their ascensionwhe ther they are occultists from the Occident or occultists from the Orientis for the most part analogous in description. They have put different words on it, but the experience is very analogous.
   There is the whole Chaldean tradition, and there is also the Vedic tradition, and there was very certainly a tradition anterior to both that split into two branches. Well, all these occult experiences have been the same. Only the description differs depending upon the country and the language. The story of creation is not told from a metaphysical or psychological point of view, but from an objective point of view, and this story is as real as our stories of historical periods. Of course, its not the only way of seeing, but it is just as legitimate a way as the others, and in any event, it recognizes the concrete reality of all these divine beings. Even now, the experiences of Western occultists and those of Eastern occultists exhibit great similarities. The only difference is in the way they are expressed, but the manipulation of the forces is the same.
   I learned all this through Theon. Probably, he was I dont know if he was Russian or Polish (a Russian or Polish Jew), he never said who he really was or where he was born, nor his age nor anything.
   He had assumed two names: one was an Arab name he had adopted when he took refuge in Algeria (I dont know for what reason). After having worked with Blavatsky and having founded an occult society in Egypt, he Went to Algeria, and there he first called himself Aa Aziz (a word of Arabic origin meaning the beloved). Then, when he began setting up his Cosmic Review and his cosmic group, he called himself Max Theon, meaning the supreme God (!), the greatest God! And no one knew him by any other name than these twoAa Aziz or Max Theon.
   He had an English wife.
   He said he had received initiation in India (he knew a little Sanskrit and the Rig-Veda thoroughly), and then he formulated a tradition which he called the cosmic tradition and which he claimed to have received I dont know howfrom a tradition anterior to that of the Cabala and the Vedas. But there Were many things (Madame Theon was the clairvoyant one, and she received visions; oh, she was wonderful!), many things that I myself had seen and known before knowing them which Were then substantiated.
   So personally, I am convinced that there was indeed a tradition anterior to both these traditions containing a knowledge very close to an integral knowledge. Certainly, there is a similarity in the experiences. When I came here and told Sri Aurobindo certain things I knew from the occult standpoint, he always said that it conformed to the Vedic tradition. And as for certain occult practices, he told me that they Were entirely tantric and I knew nothing at that time, absolutely nothing, neither the Vedas nor the Tantras.
   So very probably there was a tradition anterior to both. I have recollections (for me, these are always things I have LIVED), very clear, very distinct recollections of a time that was certainly VERY anterior to the Vedic times and to the Cabala, to the Chaldean tradition.
   But now, there is only a very small number of people in the West who know that it isnt merely subjective or imaginative (the result of a more or less unbridled imagination), and that it corresponds to a universal truth.
   All these regions, all these realms are filled with beings who exist separately in their own realms, and if you are awake and conscious on a given plane for example, if while going out of a more material body you awaken on some higher planeyou can have the same relationship with the things and people of that plane as with the things and people of the material world. In other words, there exists an entirely objective relationship that has nothing to do with your own idea of things. Naturally, the resemblance becomes greater and greater as you draw nearer the physical world, the material world, and there is even a moment when one region can act directly upon the other. In any case, in what Sri Aurobindo calls the kingdoms of the overmind, you find a concrete reality entirely independent of your personal experience; whenever you come back to it, you again find the same things, with some differences that may have occurred DURING YOUR ABSENCE. And your relationships with the beings there are identical to those you have with physical beings, except that they are more flexible, more supple and more direct (for example, there is a capacity to change the outer form, the visible form, according to your inner state), but you can make an appointment with someone, come to the meeting and again find the same being, with only certain differences that may have occurred during your absence but it is absolutely concrete, with absolutely concrete results.
  --
   Naturally, children know a great dealif they have not been spoiled. There are many children who return to the same place night after night and continue living a life they have begun there. When these faculties are not spoiled with age, they can be preserved within one. There was a time when I was especially interested in dreams, and I could return exactly to the same place and continue some work I had begun there, visit something, for example, or see to something, some work of organization or some discovery or exploration; you go to a certain place, just as you go somewhere in life, then you rest a while, then you go back and begin againyou take up your work just where you left it, and you continue. You also notice that there are things entirely independent of you, certain variations which Were not at all created by you and which occurred automatically during your absence.
   But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being sincere and spontaneous) that they are independent of any mental formations. Because one can take the opposite line and make an intensive study of the way mental formations act upon eventswhich is very interesting. But thats another field. And this study makes you very careful, very prudent, because you start noticing to what extent you can delude yourself. Therefore, both one and the other, the mental formation and the occult reality, must be studied to see what the ESSENTIAL difference is bet Ween them. The one exists in itself, entirely independent of what We think about it, and the other
   That was a grace. I was given every experience without knowing ANYTHING of what it was all aboutmy mind was absolutely blank. There was no active correspondence in the formative mind. I only knew about what had happened or the laws governing these happenings AFTERWARDS, when I was curious and inquired to find out what it related to. Then I found out. But otherwise, I didnt know. So that was the clear proof that these things existed entirely outside of my imagination or thought.
  --
   But if you transposed this to France, to the West, unless you frequent occult circles, people would look at you with And behind your back, they would say, That person is cracked!
   ***
  --
   Once you have worked in this field, you realize that when you have studied a subject, when you have mentally understood something, it gives a special tonality to the experience. The experience may be quite spontaneous and sincere, but the simple fact of having known this subject and of having studied it gives a particular tonality; on the other hand, if you have learned nothing of the subject, if you know nothing at all, Well, when the experience comes, the notation of it is entirely spontaneous and sincere. It can be more or less adequate, but it is not the result of a former mental formation.
   What happened in my life is that I never studied or knew things until AFTER having the experienceonly BECAUSE OF the experience and because I wanted to understand it would I study things related to it.
  --
   To give another comparison, it could be said that the physical body is at the centerit is the most material and the most condensed, as Well as the smallestand the more subtle inner bodies increasingly overlap the limits of this central physical body; they pass through it and extend further and further out, like water evaporating from a porous vase which creates a kind of steam all around it. And the more subtle it is, the more its extension tends to fuse with that of the universe: you finally become universal. It is an entirely concrete process that makes the invisible worlds an objective experience and even allows you to act in those worlds.
   In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a special capacity or grace of human beings on earth.

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   I found my message for the 1st of January It was quite unforeseen. Yesterday morning, I thought, All the same, I have to find my message, but what? I was absolutely like that, neutral, nothing. Then yesterday evening at the class (of Friday, November 7) I noticed that these children who had had a whole Week to prepare their questions on the text had not found a single one! A terrible lethargy! A total lack of interest. And when I had finished speaking, I thought to myself, But what IS there in these people who are interested in nothing but their personal little affairs? So I began descending into their mental atmosphere, in search of the little light, of that which responds And it literally pulled me downwards as into a hole, but in such a material way; my hand, which was on the arm of the chair, began slipping down, my other hand Went like this (to the ground), my head, too! I thought it was going to touch my knees!
   And I had the impression It was not an impression I saw it. I was descending into a crevasse bet Ween two steep rocks, rocks that appeared to be made of something harder than basalt, BLACK, but metallic at the same time, with such sharp edgesit seemed that a mere touch would lacerate you. It appeared endless and bottomless, and it kept getting narro Wer, narro Wer and narro Wer, narro Wer and narro Wer, like a funnel, so narrow that there was almost no more roomnot even for the consciousness to pass through. And the bottom was invisible, a black hole. And it Went down, down, down, like that, without air, without light, except for a sort of glimmer that enabled me to make out the rock edges. They seemed to be cut so steeply, so sharply Finally, when my head began touching my knees, I asked myself, But what is there at the bottom of this this hole?
   And as soon as I had uttered, What is there at the bottom of this hole? I seemed to touch a spring that was in the very depthsa spring I didnt see but that acted instantly with a tremendous po Wer and it cast me up forthwith, hurled me out of this crevasse into (arms extended, motionless) a formless, limitless vast which was infinitely comfortablenot exactly warm, but it gave a feeling of ease and of an intimate warmth.
   And it was all-po Werful, with an infinite richness. It did not have no, it didnt have any kind of form, and it had no limits (naturally, as I was identified with it I knew there was neither limit nor form). It was as if (because it was not visible), as if this vast Were made of countless, imperceptible pointspoints that occupied no place in space (there was no sense of space), that Were of a deep warm gold but this is only a feeling, a transcription. And all this was absolutely LIVING, living with a po Wer that seemed infinite. And yet motionless.
   It lasted for quite some time, for the rest of the meditation.
   It seemed to contain a whole Wealth of possibilities, and all this that was formless had the po Wer to become form.
   At the time, I wondered what it meant. Later, of course, I found out, and finally this morning, I said to myself, Ah, so thats it! It came to give me my message for the new year! Then I transcribed the experienceit cant be described, of course, for it was indescribable; it was a psychological phenomenon and the form it took was only a way of describing the psychological state to oneself. Here is what I wrote down, obviously in a mental way, and I am thinking of using it as my message.
  --
   Suddenly, while I was speaking (it was while I was speaking), I felt, Well really, can anything be done with such material? Then, quite naturally, when I stopped speaking, oh!I felt that I was being pulled! Then I understood. Because I had asked myself the question, But what is HAPPENING in there behind all those forms? I cant say that I was annoyed, but I said to myself, Well really, this has to be shaken up a bit! And just as I had finished, something pulled meit pulled me out of my body, I was literally pulled out of my body.
   And then, down into this hole I still see what I saw then, this crevasse bet Ween two rocks. The sky was not visible, but on the rock summits I saw something like the reflection of a glimmera glimmercoming from something beyond, which (laughing) must have been the sky! But it was invisible. And as I descended, as if I Were sliding down the face of this crevasse, I saw the rock edges; and they Were really black rocks, as if cut with a chisel, cuts so fresh that they glistened, with edges as sharp as knives. There was one here, one there, another there, everywhere, all around. And I was being pulled, pulled, pulled, I Went down and down and downthere was no end to it, and it was becoming more and more compressing.1 It Went down and down
   And so, physically, the body follo Wed. My body has been taught to express the inner experience to a certain extent. In the body there is the body-force or the body-form or the body-spirit (according to the different schools, it bears a different name), and this is what leaves the body last when one dies, usually taking a period of seven days to leave.2 With special training, it can acquire a conscious lifeindependent and consciousto such a degree that not only in a state of trance (in trance, it frequently happens that one can speak and move if one is slightly trained or educated), but even in a cataleptic state it can produce sounds and even make the body move. Thus, through training, the body begins to have somnambulistic capacitiesnot an ordinary somnambulism, but it can live an autonomous life.3 This is what took place, yesterday evening it was like that I had gone out of my body, but my body was participating. And then I was pulled downwards: my hand, which had been on the arm of the chair, slipped down, then the other hand, then my head was almost touching my knees! (The consciousness was elsewhere, I saw it from outsideit was not that I didnt know what I was doing, I saw it from outside.) So I said, In any case, this has to stop somewhere because if it continues, my head (laughing) is going to be on the ground! And I thought, But what is there at the bottom of this hole?
   Scarcely had these words been formulated when there I was, at the bottom of the hole! And it was absolutely as if a tremendous, almighty spring Were there, and then (Mother hits the table) vrrrm! I was cast out of the abyss into a vastness. My body immediately sat straight up, head on high, following the movement. If someone had been watching, this is what he would have seen: in a single bound, vrrrm! Straight up, to the maximum, my head on high.
   And I follo Wed all this without objectifying it in the least; I was not aware of what it was nor of what was happening, nor of any explanation at all, nothing: it was like that. I was living it, thats all. The experience was absolutely spontaneous. And after this rather painful descent, phew!there was a kind of super-comfort. I cant explain it otherwise, an ease,4 but an ease to the utmost. A perfect immobility in a sense of eternity but with an extraordinary INTENSITY of movement and life! An inner intensity, unmanifested; it was within, self-contained. And motionless (had there been an outside, it would have been motionless in relation to that) and it was in a life so immeasurable that it can only be expressed metaphorically as infinite. And with an intensity, a PO WeR, a force and a peace the peace of eternity. A silence, a calm. A PO WeR capable of of EVERYTHING. Everything.

0 1958-11-11, #Agenda Vol 01, #unset, #Zen
   There is no preliminary thought, preliminary knowledge, preliminary will: all those things do not exist. I am only like a mirror receiving the experience, the simplicity of a little child learning life. It is like that. And it is the gift of the Grace, truly the Grace: in the face of the experience, the simplicity of a little child just born. And it is spontaneously so, but deliberately too; in other words, during the experience I am very careful not to watch myself having the experience so that no previous knowledge intervenes. Only afterwards do I see. It is not a mental construction, nor does it come from something higher than the mind (it is not even a knowledge by identity that makes me see things); no, the body (when the experience is in the body) is like that, what in English is called blank. As if it had just been born, as if just then it Were being born with the experience.
   And only little by little, little by little, is this experience put in the presence of any previous knowledge. Thus, its explanation and its evaluation come about progressively.
  --
   This vision of the Inconscient (Mother remains gazing for a moment) it was the MENTAL Inconscient. Because the starting point was mental. A special Inconscientrigid, hard, resistantwith all that the mind has brought into our consciousness. But it was far worse, far worse than a purely material Inconscient! A mentalized Inconscient, as it Were. All this rigidity, this hardness, this narrowness, this fixitya FIXITYcomes from the presence of the mind in creation. When the mind was not manifested, the Inconscient was not like that! It was formless and had the plasticity of something that is formless the plasticity has gone.
   It is a terrible image of the Minds action in the Inconscient.
  --
   Because the starting point, precisely, was to look into the mental unconsciousness of these people. It was the mental Inconscient. Well, the mental Inconscient REFUSES to changewhich is not true of the other one; the other is nothing, it doesnt exist, it is not organized in any way, it has no way of being, whereas this one is an ORGANIZED Inconscientorganized by a beginning mental influence. A hundred times worse!
   This is a very interesting point to note.
  --
   Thats where We are.
   And this almighty spring is the perfect image of what is happeningwhat must happen, what will happenFOR EVERYONE: suddenly, one is cast forth into the vast.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   It is precisely this state of perfect Harmony beyond all attacks that will become possible with the supramental realization. It is what all those who are destined for the supramental transformation will realize. The hostile forces know it Well; in the supramental world, they will automatically disappear. Having no more utility, they will be dissolved without our having to do anything, simply through the presence of the supramental force. So now they are being unleashed with a fury in a negation of everything, everything.
   The link bet Ween the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link bet Ween the two worlds. For both worlds are indeed therenot one above the other, but within each other, in two different dimensions. Only, there is no communication bet Ween them; they overlap, as it Were, without being connected. In the experience of February 3, I saw certain people from here (and from elsewhere) who already belong to the supramental world in a part of their being, but there is no connection, no link. But now the hour has come in universal history for this link to be built.
   What is the relationship bet Ween this experience of February 3 and that of November 7 (the almighty spring)? Is what you found in the depths of the Inconscient this same Supramental?
   The experience of November 7 was a further step in the building of the link bet Ween the two worlds. Where I was cast was clearly into the origin of the supramental creationall this warm gold, this tremendous living po Wer, this sovereign peace. And once again I saw that the values governing the supramental world have nothing to do with our values here, even the values of our highest wisdom, even those We consider the most divine when We live constantly in a divine Presence: it is utterly different.
   Not only in our state of adoration and surrender to the Supreme, but even in our state of identification, the QUALITY of the identification is different depending upon whether We are on this side, progressing in this hemisphere, or have passed to the other side and have emerged into the other world, the other hemisphere, the higher hemisphere.
   The quality or the kind of relationship I had with the Supreme at that moment was entirely different from the one We have hereeven the identification had a different quality. One can very Well understand that all the lo Wer movements are different but this identification by which the Supreme governs and lives in us was the summit of our experience here Well, the way He governs and lives is different depending on whether We are in this hemisphere here or in the supramental life. And at that moment (the experience of November 13), what made the experience so intense was that I came to perceive vaguely both these states of consciousness at once. It was almost as if the Supreme Himself Were different, or our experience of Him. And yet, in both cases, it was a contact with the Supreme. It is probably how We perceive Him or the way in which We translate it that differs, but the fact is that the quality of the experience is different.
   In the other hemisphere, there is an intensity and a plenitude which are translated by a po Wer different from the one here. How can I formulate it?I cannot.
   The quality of the consciousness itself seems to change. It is not something higher than the summit We can attain here, it is not one MORE rung, not that. Here, We have reached the end, the summit, but its the quality that is different. The quality, in the sense that a fullness, a richness, a po Wer is there (this is a translation, you see, in our way), but there is a something that that eludes us. It is truly a new reversal of consciousness.
   When We begin living the spiritual life, a reversal of consciousness takes place which for us is the proof that We have entered the spiritual life; Well, yet another occurs when We enter the supramental world.
   And probably each time a new world opens up, there will again be a new reversal. This is why even our spiritual life, which is such a total reversal compared to ordinary life, seems something still so so totally different when compared to this supramental consciousness that the values are almost opposite.
   It can be expressed in this way (but its quite approximate, more than diminished or deformed): its as if our entire spiritual life Were made of silver, whereas the supramental life is made of goldas if our entire spiritual life here Were a vibration of silver, not gold but simply a light, a light that goes right to the summit, an absolutely pure light, pure and intense; but in the other, in the supramental world, there is a richness and a po Wer that make all the difference. This whole spiritual life of the psychic being and of all our present consciousness that appears so warm, so full, so wonderful, so luminous to the ordinary consciousness, Well, all this splendor seems poor in comparison to the splendor of the new world.
   I can explain the phenomenon like this: successive reversals such that an EVER NEW richness of creation will take place from stage to stage, making whatever came before seem so poor in comparison. What to us seems supremely rich compared to our ordinary life, appears so poor compared to this new reversal of consciousness. Such was my experience.
   Last night, my effort to understand what was missing in order to help you completely and truly come out of the difficulty reminded me of what I said the other day about Po Wer, the transforming po Wer, the true realizing po Wer, the supramental po Wer. When you enter that, when you suddenly surge into that Thing, then you seeyou see that it is truly almighty in comparison to what We are here. So once again, I touched it, I experienced both states simultaneously.
   But as long as this is not an accomplished fact, it will still be a progressiona progression, an ascension; you gain a little, you gain some ground, you rise higher and higher. But as long as the new reversal has not taken place, its as if everything had still to be done. It is a repetition of the experience below, reproduced above.
  --
   Meanwhile, We should acknowledge that We dont have the key, it is not yet in our hands. Or rather, We know quite Well where it is, and there is only one thing to do: the perfect surrender Sri Aurobindo speaks of, the total surrender to the divine Will whatever happens, even in the dark of night.
   There is night and sun, night and sun, and night again, many nights, but one must cling to this will for surrender, cling as through a storm, and put everything into the hands of the Supreme Lord. Until the day when the Sun shall shine forever, the day of total Victory.

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   I dont have all the information, otherwise certainly Two things made me see I saw them the other day. First of all, when you didnt understand my letter, for I wrote it to a part of you that without any doubt should have understood; I was referring to something other than what is seen and known by this part of you which is this center, this knot of revolt that seems to resist everything, that really remains knotted, in spite of your experiences and the strides you have made, as Well as your openings. And what made me see is especially the fact that it resists experiences, it is not touched by experiences; this was the point that did not understand what I wrote. Because the part of you that had the experience must necessarily understand what I wrote, without the shadow of a doubt.
   Time is needed
  --
   I had the last vision yesterday evening. You Were much taller than you are now; you Were Wearing the orange robe, and you Were backed up against a door of bronze, a bronze door like the door of a temple or a palace but at the same time it was symbolic (it was a fact, it actually took place like this, but at the same time it was symbolic). And unfortunately, it didnt last because I was disturbed. But it contained the key.
   I was VERY HAPPY with the vision, for there was a great PO WeR, though it was rather terrible. But it was magnificent. When I saw that, I This vision was given to me because I had concentrated with a will to find the solution, a true solution, an enduring and permanent solution that is, I had this spontaneous gratitude which goes out to the Grace when it brings some effective help. Only, what follo Wed was interrupted by someone who came to call me and that cut it short, but it will return.
  --
   There is such an abyss bet Ween what one truly is and what We are that at times it is dizzying. But one must not let oneself become dizzy. One must not yield. One must remain like a rock until it passes.
   Karma: positive (or negative) consequences of actions performed in past lives (every action is endo Wed with a self-perpetuating dynamism).

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   My immediate impression was that you Were being put in direct contact with this this sort of Fatality that here they call karma, which is the consequence yes, something that must be exhausted, something that remains in the consciousness.
   This is how it works: the psychic being passes from one life to another, but there are cases in which the psychic incarnates in order to to work out2 to pass through a certain experience, to learn a certain thing, to develop a certain thing through a certain experience. And so in this life, in the life where the experience is to be made, it can happen (there may be more than one reason) that the soul does not come down accurately in the place it should have, some shift or other may occur, a set of contrary circumstancesthis happens sometimesand then the incarnation miscarries entirely and the soul leaves. But in other cases, the soul is simply placed in the impossibility of doing exactly what it wants and it finds itself s Wept away by unfortunate circumstances. Not only unfortunate from an objective standpoint, but unfortunate for its own development, and then that creates in it the necessity to begin the experience all over again, and in much more difficult conditions.
  --
   At that point, sometimes a great courage is needed, sometimes a great endurance is needed, sometimes a true love is enough, sometimes, oh! if only faith Were there, one thing, one tiny little thing is enough, and everything can be s Wept away. I have done it often; there are times when I have failed. But more often than not I have been able to remove it. But then, what is needed is a great, stoical courage or a capacity to endure and to SEE IT THROUGH. The resistance (especially in cases of former suicide), the resistance to the temptation of renewing this stupidity creates a terrible formation. Or else this habit of fleeing when suffering comes: flee, flee, instead of absorbing the difficulty, holding on.
   But just this, a faith in the Grace, or an awareness of the Grace, or the intensity of the call, or else naturally the response the response, the thing that opens, that breaks the response to this marvelous love of the Grace.
  --
   So this is what I saw for you: that the crystallization of this karma occurred during a life in India in which you Were put in the presence of the possibility of liberation and I dont know the details; I dont know the material facts at all. So far, I know nothing, I have only had a vision. I saw you there, as I told you, taller than you are now, in an Indian body, north Indian, for it was not dark but fair. But there was a HARDNESS in the being, the hardness born of a kind of despair mixed with rebellion, incomprehension and an ego that resists. That is all I know. The image was of you backed up against a bronze door: BACKED UP against it. I didnt see what had caused it. As I told you, something interrupted me, so I was unable to follow it.
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you Were away in Ceylon, I follo Wed you from day to day. You called much more than the second time, when you Were in the Himalayas; and with the physical hardships you Were undergoing, I was very, very close to you I constantly felt what was happening.
   And then I saw a GREAT light, like a glory, when you Were at Rameswaram. A great light. And when you returned here, this light was upon you, very strong and imposing. But at the same time, I felt that it needed protectingto be shielded, protected that it was not yet established. Established, ready to resist all that decomposes an experience. I would have liked to have kept you apart, under a glass case, but then I saw that this would have drawbacks as Well as advantages. Also, I liked the way you wanted to fight against an uncomprehending reception due to your orange robes and your shaved head. Of course, it was a much shorter path than the other, but it was more difficult.
   And then, more and more, I felt that if what I saw, as I saw it, could be realized I saw two things: a journeynot at all a pilgrimage as it is commonly understooda journey towards solitude in arduous conditions, and a sojourn in a very severe solitude, facing the mountains, in arduous physical conditions. The contact with this majesty of Nature has a great influence upon the ego at certain moments: it has the po Wer to dissolve it. But all this complication, all these organized pilgrimages, all that it brings in the whole petty side of human life which spoils everything
  --
   As soon as you had left, and since I was following you, I saw that nothing of the kind was going to happen, but rather something very superficial which would not be of much use. And when I received your letters and saw that you Were in difficulty, I did something. There are places that are favorable for occult experiences. Benares is one of these places, the atmosphere there is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops there, in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These are Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much more towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and wallowing in the mud, but thats another story it was like that and it is still like that. And in fact, when you returned from Rameswaram with your robes, I saw with much satisfaction that there was still a GREAT dignity and a GREAT sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to realize this higher life. When you returned, it had become a very concrete and a very real thing that immediately commanded respect. Before, I had seen only a copy, an imitation, an hypocrisy, a pretentionnothing that was really lived. But then, I saw that it was true, that it was lived, that it was real and that it was still Indias great heritage. I dont believe it is very prevalent now, but in any case, it is still there, and as I told you, it commands respect. And then, as I felt you in difficulty and as the outer conditions Were not only veiling but spoiling the inner, Well, on that day I wrote you a short note I no longer recall when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you something. I didnt note the date, I dont remember when it was, but its likely that it happened as I wished when you Were in Benares; and then you had this experience.
   But when you returned the second time, from the Himalayas, you didnt have the same flame as when you returned the first time. And I understood that this kind of difficult karma still clung to you, that it had not been dissolved. I had hoped that your contact with the mountains but in a true solitude (I dont mean that your body had to be all alone, but there should not have been all kinds of outer, superficial things) Anyway, it didnt happen. So it means that the time had not come.

0 1958-11-26, #Agenda Vol 01, #unset, #Zen
   1958 Wed 26 November
   November 26, 1958
   (Extract from the last Wednesday class)
   Basically, the vast majority of men are like prisoners with all the doors and all the windows shut, so they suffocate (which is quite natural), but they have with them the key that opens the doors and the windows, and they dont use it Certainly, there is a period when they dont know that they have the key, but even long after they do know it, long after they have been told, they hesitate to use it and doubt that it has the po Wer to open the doors and windows, or even that it may be advisable to open them. And even once they feel that After all, it might be a good thing, a fear pursues them: What is going to happen once all these doors and these windows open? They become afraidafraid of losing themselves in this light and in this freedom. They want to remain what they call themselves. They love their falsehood and their slavery. Something in them loves it and remains clinging to it. They feel that without their limits, they would no longer exist.

WORDNET












--- Grep of noun we
awe
capital of zimbabwe
christopher marlowe
elias howe
ewe
frederick loewe
gordie howe
gordon howe
harriet beecher stowe
harriet elizabeth beecher stowe
howe
interahamwe
irving howe
julia ward howe
kahoolawe
knawe
lechwe
lilongwe
loewe
marlowe
philip marlowe
republic of zimbabwe
stowe
weak force
weak interaction
weak part
weak point
weak spot
weakener
weakening
weakfish
weakling
weakly interacting massive particle
weakness
weal
weald
wealth
wealthiness
wealthy man
wealthy person
weaning
weapon
weapon-grade plutonium
weapon of mass destruction
weapon system
weaponry
weapons carrier
weapons emplacement
weapons platform
weapons plutonium
weapons system
wear
wear and tear
wearable
wearer
weariness
wearing
wearing apparel
wearing away
weary willie
weasel
weasel word
weather
weather bureau
weather chart
weather condition
weather deck
weather eye
weather forecast
weather forecaster
weather forecasting
weather map
weather outlook
weather radar
weather satellite
weather sheet
weather ship
weather side
weather station
weather strip
weather stripping
weather vane
weatherboard
weatherboarding
weathercock
weatherglass
weatherliness
weatherman
weatherstrip
weatherstripping
weathervane
weave
weaver
weaver's broom
weaver's hitch
weaver's knot
weaver finch
weaverbird
weaving
web
web-spinning mite
web-toed salamander
web browser
web log
web map server
web map service
web page
web site
web spinner
webb
webbed foot
webbing
webbing clothes moth
webbing moth
webcam
weber
weber's law
weber-fechner law
webfoot
webmaster
webpage
website
webster
webworm
webworm moth
wed
weddell sea
wedding
wedding anniversary
wedding band
wedding cake
wedding ceremony
wedding chest
wedding day
wedding dress
wedding gift
wedding gown
wedding guest
wedding licence
wedding license
wedding march
wedding night
wedding party
wedding picture
wedding present
wedding reception
wedding ring
wedge
wedge bone
wedge heel
wedge shape
wedgie
wedgwood
wedlock
wednesday
wee
wee small voice
weed
weed-whacker
weed killer
weeder
weedkiller
weeds
week
week from monday
weekday
weekend
weekend warrior
weekender
weekly
weeknight
weeness
weenie
weenie roast
weeper
weepiness
weeping
weeping beech
weeping love grass
weeping spruce
weeping tree broom
weeping willow
weevil
weewee
weft
wegener
wei
wei dynasty
weigela
weigela florida
weighbridge
weigher
weighing
weighing machine
weight
weight gainer
weight gaining
weight unit
weightiness
weighting
weightlessness
weightlift
weightlifter
weightlifting
weil
weil's disease
weill
weimar
weimar republic
weimaraner
weinberg
weir
weird
weird sister
weirdie
weirdness
weirdo
weirdy
weisenheimer
weismann
weissbier
weisshorn
weizenbier
weizenbock
weizmann
weka
welcher
welcome
welcome mat
welcome wagon
welcomer
welcoming committee
weld
welder
welder's mask
welding
weldment
welfare
welfare case
welfare state
welfare work
welfare worker
welkin
well
well-being
well-wisher
well-wishing
well point
well water
wellbeing
wellerism
welles
wellhead
wellington
wellington boot
wellness
wellpoint
wells
wellspring
welsh
welsh black
welsh corgi
welsh onion
welsh pony
welsh poppy
welsh rabbit
welsh rarebit
welsh springer spaniel
welsh terrier
welsher
welshman
welt
weltanschauung
welted thistle
welter
welterweight
weltschmerz
welty
welwitschia
welwitschia mirabilis
welwitschiaceae
wembley
wen
wen-ti
wen ch'ang
wench
wencher
wendy house
werdnig-hoffman disease
werewolf
werfel
werlhof's disease
werner karl heisenberg
wernher magnus maximilian von braun
wernher von braun
wernicke
wernicke's aphasia
wernicke's area
wernicke's center
wernicke's encephalopathy
weser
weser river
wesley
wesleyan
wesleyan methodist church
wesleyan methodists
wesleyanism
wesleyism
wessex
west
west-sider
west africa
west african
west bank
west bengal
west berlin
west berliner
west by north
west by south
west chadic
west coast
west coast hemlock
west country
west end
west germanic
west germanic language
west germany
west highland white terrier
west indian
west indian cherry
west indian jasmine
west indian satinwood
west indian smallpox
west indian snowberry
west indies
west malaysia
west midland
west nile encephalitis
west nile encephalitis virus
west nile virus
west northwest
west pakistan
west palm beach
west point
west saxon
west side
west southwest
west sussex
west tocharian
west virginia
west virginian
west wind
west yorkshire
wester
westerly
western
western australia
western australia coral pea
western ax
western axe
western balsam poplar
western big-eared bat
western birch
western black-legged tick
western blackberry
western blind snake
western box turtle
western buttercup
western chimpanzee
western chokecherry
western church
western civilization
western coral snake
western crab apple
western culture
western dewberry
western diamondback
western diamondback rattlesnake
western empire
western fence lizard
western gray squirrel
western grey squirrel
western hemisphere
western hemlock
western holly fern
western honey mesquite
western islands
western isles
western kingbird
western ladies' tresses
western larch
western lowland gorilla
western malayo-polynesian
western meadowlark
western mountain ash
western mugwort
western narrow-mouthed toad
western omelet
western paper birch
western pasqueflower
western pipistrel
western poison oak
western poppy
western prince's pine
western ragweed
western rattlesnake
western red-backed salamander
western red cedar
western redbud
western ribbon snake
western roman empire
western saddle
western sahara
western samoa
western samoan monetary unit
western sand cherry
western sandwich
western saxifrage
western silvery aster
western skink
western spadefoot
western tamarack
western tanager
western toad
western united states
western wall flower
western wheatgrass
western whiptail
western white pine
western wood pewee
western yellow pine
western yew
westerner
westernisation
westernization
westinghouse
westland pine
westminster
westminster abbey
weston
weston cell
westward
wet
wet-bulb thermometer
wet-nurse
wet bar
wet blanket
wet cell
wet dream
wet fly
wet lung
wet nurse
wet suit
wetback
wether
wetland
wetness
wetnurse
wetter
wetting
wetting agent
weymouth pine
yahwe
zimbabwe



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Wikipedia - 1968 Meckering earthquake -- Earthquake in 1968 in Western Australia
Wikipedia - 1968 Olympics Black Power salute -- Protest during 1968 Olympic Games
Wikipedia - 1970 Spantax CV-990 crash -- Aviation accident in Stockholm, Sweden
Wikipedia - 1973-1975 recession -- Period of economic stagnation in the Western world
Wikipedia - 1973 Westminster bombing -- Car bomb explosion in Millbank, London
Wikipedia - 1975 British Mount Everest Southwest Face expedition -- Himalayan ascent requiring rock climbing techniques
Wikipedia - 1976 Olympia bombing -- Bomb attack in West London
Wikipedia - 1978 British Army Gazelle downing -- Helicopter downed over Northern Ireland during an engagement between the Provisional IRA and the British Army
Wikipedia - 1978 Commonwealth Games
Wikipedia - 1978 Epsom and Ewell by-election
Wikipedia - 1978 North Sea storm surge -- A storm surge which occurred over 11-12 January causing extensive [[coastal flooding]] and considerable damage on the east coast of England between the Humber and Kent
Wikipedia - 1981 Brixton riot -- Confrontation between police and protesters in London in 1981
Wikipedia - 1981 Westmorland earthquake -- Earthquake
Wikipedia - 1982 Commonwealth Games opening ceremony -- Opening ceremony
Wikipedia - 1982 Commonwealth Games -- 12th edition of the Commonwealth Games
Wikipedia - 1982 Lebanon War -- 1982 war between Israel and forces in Lebanon
Wikipedia - 1985 Brixton riot -- Confrontation between Police and protesters in London in 1985
Wikipedia - 1986 Commonwealth Games
Wikipedia - 1986 FBI Miami shootout -- Gun battle between eight FBI agents and two serial bank robbers and murderers in Miami in 1986
Wikipedia - 1987 (artist) -- Swedish producer, songwriter, and musician
Wikipedia - 1987 Mecca incident -- July 1987 clash between Shia pilgrims and Saudi Arabian security forces during the Islamic Hajj season
Wikipedia - 1988 Czechoslovak - New Zealand Mount Everest Southwest Face Expedition -- Mount Everest expedition
Wikipedia - 1989 air battle near Tobruk -- 1989 air battle between Libyan and US aircraft
Wikipedia - 1990 Commonwealth Games -- 14th edition of the Commonwealth Games
Wikipedia - 1990 Vrancea earthquakes -- Romanian powerful earthquake
Wikipedia - 1991 West Virginia derecho -- Weather event
Wikipedia - 1993-94 Elitserien season -- 1993-1994 season of the Swedish Elite League
Wikipedia - 1993 Welling riots -- English riots
Wikipedia - 1993 World Trade Center bombing -- Truck bomb detonated below the North Tower of the World Trade Center in New York City
Wikipedia - 1994-1996 United States broadcast television realignment -- Series of events between Fox Broadcasting Company and New World Communications
Wikipedia - 1995 Dinar earthquake -- Earthquake in southwest Turkey
Wikipedia - 1995 French consulate bombing in Perth -- Terror attack in 1995 in Perth, Western Australia
Wikipedia - 1996 Gangneung submarine infiltration incident -- Naval incident between North Korea and South Korea
Wikipedia - 1996 Moscow-Constantinople schism -- Schism between the Eastern Orthodox Churches of the Moscow Patriarchate and the Ecumenical Patriarchate which started on 23 February 1996 and ended on 16 May 1996.
Wikipedia - 1996 Mount Everest disaster -- Events of 10-11 May 1996, when eight people were caught in a blizzard and died on Mount Everest
Wikipedia - 1996 Sulawesi earthquake -- Earthquake in Indonesia
Wikipedia - 1997 Fed Cup -- 1997 edition of the Fed Cup, competition between national teams in women's tennis
Wikipedia - 1997 Namibia mid-air collision -- Collision between USAF C-141B and German Air Force Tu-154M
Wikipedia - 1998 Sokcho submarine incident -- Combat incident between North Korea and South Korea
Wikipedia - 1998 Yeosu submersible incident -- 1998 naval skirmish between North Korea and South Korea
Wikipedia - 1CAK -- Indonesian entertainment website
Wikipedia - 1.Cuz -- Swedish rapper
Wikipedia - 1 Manhattan West -- Skyscraper in Manhattan, New York
Wikipedia - 1M-BM-9M-BM-9=1 (Power of Destiny) -- 2018 studio album by Wanna One
Wikipedia - 1st Cavalry Division (Wehrmacht)
Wikipedia - 1st Infantry Division (Wehrmacht)
Wikipedia - 1st Life Grenadier Regiment (Sweden)
Wikipedia - 1st Marine Regiment (Sweden) -- Swedish amphibious unit
Wikipedia - 1st Mountain Division (Wehrmacht) -- WWII German division
Wikipedia - 1st Panzer Division (Wehrmacht)
Wikipedia - 1 Street Southwest station -- Railway station in Canada
Wikipedia - 1st Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 1st Submarine Flotilla (Sweden) -- Swedish navy unit
Wikipedia - 1st West Virginia Cavalry Regiment
Wikipedia - 1Up.com -- American entertainment website
Wikipedia - 1 West India Quay
Wikipedia - 2000 Sacagawea dollar - Washington quarter mule -- United States error coin
Wikipedia - 2000 Southern United States heat wave -- Extreme weather event
Wikipedia - 2000 Zimbabwean constitutional referendum -- 2000 Zimbabwean constitutional referendum
Wikipedia - 2001-02 India-Pakistan standoff -- Major military standoff between India and Pakistan from late-2001 to mid-2002
Wikipedia - 2001-02 South-West Indian Ocean cyclone season -- Cyclone season
Wikipedia - 2001 Bangladesh-India border clashes -- Series of armed skirmishes between Bangladesh and India
Wikipedia - 2001 New Year Honours -- Honours event in the Commonwealth
Wikipedia - 2002 Commonwealth Games results -- Results of the 17th Commonwealth Games
Wikipedia - 2002 Pacific typhoon season -- Tropical cyclone season in the Western Pacific Ocean
Wikipedia - 2002 Soweto bombings
Wikipedia - 2003 invasion of Iraq -- Conventional war between a United States-led coalition and Iraq
Wikipedia - 2003 Midwest monkeypox outbreak -- Outbreak of monkeypox in the United States
Wikipedia - 2003 West Virginia sniper -- Sniper attacks
Wikipedia - 2004 Roanoke tornado -- Weather event
Wikipedia - 2004 WWE draft lottery -- WWE's intra-brand draft
Wikipedia - 2005 Melbourne thunderstorm -- Severe weather event affecting parts of Victoria, Australia
Wikipedia - 2005 Norwegian parliamentary election
Wikipedia - 2005 WWE draft lottery -- WWE's intra-brand draft
Wikipedia - 2006-07 South-West Indian Ocean cyclone season -- Cyclone season in the South-West Indian ocean
Wikipedia - 2006 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2006 Commonwealth Games -- 18th edition of the Commonwealth Games
Wikipedia - 2006 Sao Paulo violence outbreak -- Clash between law enforcement officials and criminals in Brazil
Wikipedia - 2006 WWE brand extension draft -- WWE's intra-brand draft
Wikipedia - 2007 in WEC -- WEC MMA event in 2007
Wikipedia - 2007 Iranian arrest of Royal Navy personnel -- 2007 incident between Iran and the UK
Wikipedia - 2007 Miami Dolphins season -- 42nd season and lowest win total in franchise history
Wikipedia - 2007 WWE draft -- WWE's intra-brand draft
Wikipedia - 2008-09 Elitserien (men's handball) -- 75th season of the top division of Swedish handball
Wikipedia - 2008-2009 Canadian parliamentary dispute -- Dispute regarding the royal power of prorogation in Canada.
Wikipedia - 2008 unrest in Bolivia -- Political crisis between departments demanding autonomy and national government
Wikipedia - 2008 Weliveriya bombing -- Suicide bombing attack at a marathon in Sri Lanka
Wikipedia - 2008 WWE draft -- WWE's intra-brand draft
Wikipedia - 2009 imprisonment of American journalists by North Korea -- Diplomatic standoff between US and North Korea
Wikipedia - 2009 Nevsky Express bombing -- Bombing of a high speed train travelling between Moscow and Saint Petersburg
Wikipedia - 2009 satellite collision -- 2009 collision between the Iridium 33 and Cosmos-2251 satellites
Wikipedia - 2009 Soweto Open
Wikipedia - 2009 WWE draft -- WWE's intra-brand draft
Wikipedia - 200 West Madison -- Skyscraper in Chicago, Illinois
Wikipedia - 2010-2011 University of Puerto Rico strikes -- Student strikes which took place between May 2010 and June 2010 at UPR campuses
Wikipedia - 2010-2017 Toronto serial homicides -- Serial killings in Toronto between 2010 and 2017
Wikipedia - 2010 Commonwealth Games medal table -- Ranking of participants by medal total
Wikipedia - 2010 Soweto Open
Wikipedia - 2010: The Year We Make Contact -- 1984 science fiction movie directed by Peter Hyams
Wikipedia - 2010 WWE draft -- WWE's intra-brand draft
Wikipedia - 2011-2017 California drought -- One of the worst North American West Coast droughts on record
Wikipedia - 2011 Halloween nor'easter -- Heavy snowstorm that hit Northeast US and Canada in late October that year
Wikipedia - 2011 Westcoast Curling Classic -- World Curling Tour event
Wikipedia - 2011 WWE draft -- WWE's intra-brand draft
Wikipedia - 2012 CHIO Aachen -- 2012 international multi-discipline horse show in Aachen, North Rhine-Westphalia, Germany
Wikipedia - 2012 India blackouts -- Power outage
Wikipedia - 2012 Luzon southwest monsoon floods -- Monsoon floods in the Philippines in 2012
Wikipedia - 2012 Norwegian Air Force C-130 crash -- 2012 air disaster
Wikipedia - 2012 Rakhine State riots -- Ethnic violence in western Myanmar
Wikipedia - 2012 Twenty20 Cup -- English Twenty20 cricket competition
Wikipedia - 2012 Webster shooting -- Firefighters shot by man in West Webster, New York
Wikipedia - 2012 Westcoast Curling Classic -- World Curling Tour event
Wikipedia - 2013-14 South-West Indian Ocean cyclone season -- Event of tropical cyclone formation in the Indian Ocean
Wikipedia - 2013 Moore tornado -- 2013 severe weather incident
Wikipedia - 2013 Norwegian parliamentary election
Wikipedia - 2013 Zimbabwean constitutional referendum -- 2013 Zimbabwean constitutional referendum
Wikipedia - 2014-2015 India-Pakistan border skirmishes -- A series of armed skirmishes between India and Pakistan
Wikipedia - 2014 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2014 Commonwealth Games opening ceremony -- Opening ceremony for UK Sporting event
Wikipedia - 2014 Commonwealth Games -- 20th edition of the Commonwealth Games sports event
Wikipedia - 2014 Rally Sweden -- Motor racing event
Wikipedia - 2014 Swedish heat wave -- 2014 meteorological event
Wikipedia - 2015 Webby Awards -- 19th annual edition of the Webby Awards
Wikipedia - 2015 West African offensive
Wikipedia - 2016-2017 Zimbabwe protests -- Protests in Zimbabwe
Wikipedia - 2016-2018 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2016 Malmo Muslim community centre arson -- Fire that was deliberately started at the Muslim community centre in Malmo, Sweden
Wikipedia - 2016 West Virginia flood -- Natural disaster
Wikipedia - 2016 WWE draft -- WWE's intra-brand draft
Wikipedia - 2017-2018 North Korea crisis -- Escalating tensions between North Korea and the United States, due to the rapidly improved nuclear weapons capability of North Korea
Wikipedia - 2017 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2017
Wikipedia - 2017 Portland train attack -- Racial slur followed by murder on a train in Portland, Oregon
Wikipedia - 2017 Stockholm truck attack -- Terrorist attack in Stockholm, Sweden on 7 April 2017
Wikipedia - 2017 United Nations Climate Change Conference -- International climate change conference in Bonn, North Rhine-Westphalia, Germany in November 1999
Wikipedia - 2017 Wesson -- Asteroid
Wikipedia - 2017 Western Iraq campaign
Wikipedia - 2017 Westminster attack -- Terror attack which occurred on 22 March 2017 in Westminster, London, England, UK
Wikipedia - 2017 WWE Superstar Shake-up -- WWE's intra-brand draft
Wikipedia - 2017 Zimbabwean coup d'etat -- The Overthrow of the Mugabe Regime in Zimbabwe
Wikipedia - 2018-19 I-League -- Twelfth season of I-League
Wikipedia - 2018-2019 Swedish government formation -- parliamentary government formation in Sweden
Wikipedia - 2018 Australian Open - Women's singles final -- The Women's Singles final of the 2018 Australian Open between Simona Halep and Caroline Wozniacki
Wikipedia - 2018 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2018 DStv Mzansi Viewers' Choice Awards -- Dstv media award
Wikipedia - 2018 ICC Women's World Twenty20 squads -- List of cricketers
Wikipedia - 2018 Indian dust storms -- Lethal weather phenomenon in India, May 2018
Wikipedia - 2018 Moscow-Constantinople schism -- Ongoing split between the Eastern Orthodox patriarchates of Moscow and Constantinople
Wikipedia - 2018 North Korea-United States Singapore Summit -- Meeting between Donald Trump and Kim Jong-un
Wikipedia - 2018 Russia-United States summit -- meeting between Donald Trump and Vladimir Putin in Helsinki on 16 July 2018
Wikipedia - 2018 Sweden wildfires -- wildfires in Sweden during mid-2018
Wikipedia - 2018 Syrian-Turkish border clashes -- skirmish between Turkey and AANES 31 October - 6 November 2018
Wikipedia - 2018 WWE Superstar Shake-up -- WWE's intra-brand draft
Wikipedia - 2019-2021 Persian Gulf crisis -- Period of military tensions between the US and Iran
Wikipedia - 2019-20 Western Libya campaign -- A Military Campaign in Western Libya
Wikipedia - 2019-20 West Region Premiership -- West Region Premiership 2019-2020
Wikipedia - 2019 Albania earthquake -- Earthquake in Northwestern Albania
Wikipedia - 2019 Ashes series -- Test cricket series between Australia and England
Wikipedia - 2019 Birthday Honours -- Awards list for the Commonwealth
Wikipedia - 2019 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2019 Indonesia Pro Futsal League -- Twelfth season of Indonesia Pro Futsal League
Wikipedia - 2019 Internet blackout in Iran -- A week-long total internet blackout ordered by Supreme National Security Council
Wikipedia - 2019 Java blackout -- Power Outage in Java, Indonesia
Wikipedia - 2019 Midwestern U.S. floods -- 2019 disaster in the Midwestern United States
Wikipedia - 2019 MLB London Series -- Two-game series between the Yankees and Red Sox in London in 2019
Wikipedia - 2019 North Korea-United States Hanoi Summit -- Meeting between Kim Jong-un and Donald Trump
Wikipedia - 2019 Oracle Challenger Series - Indian Wells - Men's Singles -- Oracle Challenger Series
Wikipedia - 2019 Pacific Northwest measles outbreak -- Measles outbreak in the Portland metropolitan area
Wikipedia - 2019 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2019
Wikipedia - 2019 Rally Sweden -- 67th edition of Rally Sweden
Wikipedia - 2019 Venezuelan blackouts -- Nationwide power outages
Wikipedia - 2019 WWE Draft -- WWE's intra-brand draft
Wikipedia - 2019 WWE Superstar Shake-up -- WWE's intra-brand draft
Wikipedia - 2020-21 KCA President's Cup T20 -- Twenty20 cricket league in India
Wikipedia - 2020 Africa Magic Viewers Choice Awards -- Africa Magic Viewers Choice Awards 2020
Wikipedia - 2020 ARCA Menards Series West -- 67th season of the ARCA Menards Series West
Wikipedia - 2020 Birthday Honours -- Awards list for the Commonwealth
Wikipedia - 2020 Caribbean earthquake -- Earthquake between Jamaica and Cuba
Wikipedia - 2020 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Men's Doubles -- Tennis event
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Men's Singles -- Tennis event
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Women's Singles -- Tennis event
Wikipedia - 2020 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2020
Wikipedia - 2020 Rally Sweden -- 68th edition of Rally Sweden
Wikipedia - 2020 Russia-Saudi Arabia oil price war -- 2020 oil price war between Russia and Saudi Arabia
Wikipedia - 2020 South West Aviation Antonov An-26 crash -- 22 August 2020 fatal aviation accident
Wikipedia - 2020 Sudanese-Ethiopian clashes -- 2020 clashes between Sudan and Ethiopia
Wikipedia - 2020 Sweden riots -- 2020 riots in Sweden
Wikipedia - 2020 Western United States wildfire season -- Wildfires in the United States in 2020
Wikipedia - 2020 WWE Draft -- WWE's intra-brand draft
Wikipedia - 2021 ARCA Menards Series West -- 68th season of the ARCA Menards Series West
Wikipedia - 2021 in Sweden
Wikipedia - 2021 in Zimbabwe
Wikipedia - 205 Live (WWE brand) -- A professional wrestling brand in the WWE
Wikipedia - 207 series (JR West) -- Japanese train type
Wikipedia - 20 cm Luftminenwerfer M 16
Wikipedia - 20D/Westphal -- lost comet
Wikipedia - 20th-century Western painting -- art in the Western world during the 20th century
Wikipedia - 21 cm Nebelwerfer 42
Wikipedia - 21st Century Cyber Charter School -- School in West Chester, Pennsylvania
Wikipedia - 21st Panzer Brigade (Bundeswehr) -- Brigade
Wikipedia - 21 West Street
Wikipedia - 220 Volt (band) -- Swedish heavy metal band
Wikipedia - 220 West 57th Street -- Commercial building in Manhattan, New York
Wikipedia - 2246 Bowell -- Asteroid
Wikipedia - 224 West 57th Street -- Commercial building in Manhattan, New York
Wikipedia - 2 2A Well Street, Ruthin
Wikipedia - 22 July (film) -- 2018 Norwegian crime drama film by Paul Greengrass
Wikipedia - 2345.com -- Web directory
Wikipedia - 23rd Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 247Sports.com -- College sports website focused on news and recruiting
Wikipedia - 24 Weeks -- 2016 film
Wikipedia - 257 Central Park West -- Co-op apartment building in Manhattan, New York
Wikipedia - 270toWin -- American political website
Wikipedia - 27th House of Representatives of Puerto Rico -- Lower house of the 15th Legislative Assembly of Puerto Rico
Wikipedia - 28 Weeks Later -- 2007 British-Spanish post-apocalyptic science fiction horror film
Wikipedia - 2DOPEBOYZ -- American hip hop music website
Wikipedia - 2 June Movement -- West German terrorist organization
Wikipedia - 2nd Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 2 Oceans FM -- Community radio station in Augusta, Western Australia
Wikipedia - 3000 (dinghy) -- Racing sailing dinghy crewed by two persons with a trapeze for the crew
Wikipedia - 30 Boxes -- Calendar website
Wikipedia - 30 Coins -- Mistery horror web television series
Wikipedia - 30th House of Representatives of Puerto Rico -- Lower house of the 18th Legislative Assembly of Puerto Rico
Wikipedia - 34th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 360 Central Park West -- Apartment building in Manhattan, New York
Wikipedia - 369th Croatian Reinforced Infantry Regiment (Wehrmacht)
Wikipedia - 38 North -- Website about North Korea
Wikipedia - 3 Bad Men -- 1926 western film
Wikipedia - 3 Day Weekend -- 2019 thriller film
Wikipedia - 3D television -- Television that conveys depth perception to the viewer
Wikipedia - 3D XPoint -- Novel computer memory type meant to offer higher speeds than flash memory and lower prices than DRAM
Wikipedia - 3FUN -- Social networking website
Wikipedia - 3 Manhattan West -- Skyscraper in Manhattan
Wikipedia - 3rd Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 400 kV Thames Crossing -- Overhead power line crossing of the River Thames
Wikipedia - 40-Hour Week -- 1985 album by Alabama
Wikipedia - 419eater.com -- Scam baiting website
Wikipedia - 42nd Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 45M-CM-^W90 points -- Four points on Earth which are halfway between the geographical poles, the equator, the Prime Meridian, and the 180th meridian
Wikipedia - 45th Guldbagge Awards -- Annual Swedish awards ceremony
Wikipedia - 45th parallel north -- Circle of latitude often called the halfway point between the equator and the North Pole
Wikipedia - 47 Plaza Street West -- Residential building in Brooklyn, New York
Wikipedia - 47th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 48th & Brighton/National Western Center station -- RTD commuter rail station in Denver
Wikipedia - 49th Parallel (film) -- 1941 film by Michael Powell
Wikipedia - 4chan -- Anonymous imageboard website
Wikipedia - 4F (company) -- Polish sportswear company
Wikipedia - 4Gamer.net -- Japanese video game website
Wikipedia - 4 in the Morning -- 2007 single by Gwen Stefani
Wikipedia - 4 Months, 3 Weeks and 2 Days -- 2007 film by Cristian Mungiu
Wikipedia - 4th Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 4th Street (Manhattan) -- Northwest-southeast street in Manhattan, New York
Wikipedia - 500 Miles -- 1961 song by Hedy West
Wikipedia - 500px -- Photo sharing website
Wikipedia - 500 West Madison -- Skyscraper in Chicago
Wikipedia - 500 Years Later -- 2005 US/UK documentary film by Owen 'Alik Shahadah
Wikipedia - 508 West 24th Street -- Building in Manhattan, New York, United States
Wikipedia - 509th Weapons Squadron
Wikipedia - 54th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 55 Central Park West -- 19-floor housing cooperative located in Manhattan, New York City
Wikipedia - 55P/Tempel-Tuttle -- Periodic comet with an orbital period of 33 years, parent body of the Leonid meteor shower
Wikipedia - 55th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 56 Artillery Lane -- Building in London Borough of Tower Hamlets
Wikipedia - 56.com -- Chinese video sharing website
Wikipedia - 57th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 58th Brigade (United Kingdom) -- Served on the Western Front during the First World War
Wikipedia - 59P/Kearns-Kwee -- Periodic comet with 9 year orbit
Wikipedia - 59th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 5 Manhattan West -- Building in Manhattan, New York
Wikipedia - 5th Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 601 West 29th Street -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 606 West 30th Street -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 60 Second Docs -- Web series
Wikipedia - 60second Recap -- Classic literature educational video website
Wikipedia - 66th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 6PR -- Radio station in Perth, Western Australia
Wikipedia - 6RPH -- Radio station in Perth, Western Australia
Wikipedia - 6th Avenue Heartache -- 1996 single by The Wallflowers
Wikipedia - 6th Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 7:11AM 11.20.1979 79M-BM-055'W 40M-BM-027'N (sculpture) -- Sculpture by Janet Zweig in Pittsburgh, United States
Wikipedia - 72nd Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 74th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 7.5 cm FK 18 -- 1930s towed 75 mm field gun of German origin
Wikipedia - 76P/West-Kohoutek-Ikemura -- Periodic comet with 6 year orbit
Wikipedia - 77th Street (clothing) -- Streetwear brand
Wikipedia - 785 Zwetana -- Main-belt asteroid
Wikipedia - 79th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 7 Cups -- Online therapy website
Wikipedia - 7th Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 7 Up -- Sweet carbonated drink
Wikipedia - 80legs -- Web crawling service
Wikipedia - 80 Micro -- Computer magazine published between 1980 and 1988
Wikipedia - 85th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 86th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 88P/Howell -- Periodic comet with 5 year orbit
Wikipedia - 89th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 8chan -- imageboard website
Wikipedia - 8 cm Granatwerfer 34 -- WWII German infantry mortar
Wikipedia - 8coupons -- Mobile coupon website
Wikipedia - 8minutenergy Renewables -- PV power plants manufacturer
Wikipedia - 8th Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 8th Street and St. Mark's Place -- West-east street in Manhattan, New York
Wikipedia - 9/11: The Twin Towers -- 2006 television film directed by Richard Dale
Wikipedia - 911 (Wyclef Jean song) -- Duet between rap singer Wyclef Jean and soul music singer Mary J. Blige
Wikipedia - 91.3 SportFM -- Community radio station in Perth, Western Australia
Wikipedia - 93rd Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 95th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 96FM (Perth radio station) -- Radio station in Perth, Western Australia
Wikipedia - 96th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 96WEFM -- Radio station in Trinidad and Tobago
Wikipedia - 97 Bowery -- Historic building in Manhattan, New York
Wikipedia - 98five Sonshine FM -- Radio station in Perth, Western Australia
Wikipedia - 996 working hour system -- An overtime work schedule in Mainland China, 9AM-9PM, 6 days per week
Wikipedia - 999 (song) -- 2012 song by Swedish band Kent
Wikipedia - 99Acres.com -- Indian real estate database website
Wikipedia - 9flats -- Online short-term lodging marketplace website
Wikipedia - 9GAG -- Social media website whereby users upload and share user-generated images and videos
Wikipedia - 9M-BM-= Weeks -- 1986 American erotic romantic drama film directed by Adrian Lyne
Wikipedia - 9th Precinct, New York City Police Department -- NYPD precinct in lower Manhattan
Wikipedia - 9th Shorty Awards -- Awards show for short-form social web media content
class:webgen
Wikipedia - A1175 road -- Road in south-west Lincolnshire, England
Wikipedia - A1231 road -- Road in Tyne and Wear, England
Wikipedia - A1300 road -- Road in Tyne and Wear, England
Wikipedia - A186 road (England) -- Road in Tyne and Wear, England
Wikipedia - A194 road -- Road in Tyne and Wear, England
Wikipedia - A1 (group) -- English-Norwegian pop group
Wikipedia - A4e -- For-profit welfare-to-work company based in the United Kingdom
Wikipedia - A64 road -- Road in West and North Yorkshire, England
Wikipedia - Aachen -- City in North Rhine-Westphalia, Germany
Wikipedia - Aage Borchgrevink -- Norwegian writer and literary critic
Wikipedia - Aage Thor Falkanger -- Norwegian judge and legal scholar
Wikipedia - AALBC.com -- African American Literature Book Club website
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Wikipedia - Aamar FM -- Former radio station in Kolkata, West Bengal
Wikipedia - A&D Wejchert & Partners Architects -- Architectural practice in Dublin, Ireland
Wikipedia - AANES-Syria relations -- Relations between the Autonomous Administration of North and East Syria and the Syrian Arab Republic
Wikipedia - Aa (Nethe) -- River in North Rhine-Westphalia, Germany
Wikipedia - Aanund Hylland -- Norwegian economist
Wikipedia - Aa (plant) -- Genus of flowering plants in the orchid family Orchidaceae
Wikipedia - Aardvark (search engine) -- Knowledge market website
Wikipedia - Aarne Vehkonen -- Finnish weightlifter
Wikipedia - Aaron ben Moses ben Asher -- Jewish scribe who refined the Tiberian system of writing vowel sounds in Hebrew
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Wikipedia - Aasmund Frisak -- Norwegian politician (1852-1935)
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Wikipedia - Aasulv Olsen Bryggesaa -- Norwegian politician
Wikipedia - Aa (Werre) -- River in Germany
Wikipedia - AB7 (railway carriage) -- Class of Swedish rail passenger car
Wikipedia - Abaca slippers -- Traditional footwear of the Philippines, made from the Abaca plant
Wikipedia - Abaco (web browser)
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Wikipedia - Abbas Al-Qaisoum -- Saudi Arabian weightlifter
Wikipedia - Abbas Talebi -- Iranian weightlifter
Wikipedia - ABBA: The Museum -- Museum on DjurgM-CM-%rden in Stockholm, Sweden
Wikipedia - ABBA -- Swedish pop group
Wikipedia - Abbey of St Werburgh
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Wikipedia - ABB Group -- Swedish-Swiss robotics and electrical equipment company
Wikipedia - AbborrtrM-CM-$sk -- Lake in Sweden
Wikipedia - Abbot of Westminster
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Wikipedia - Abbotts, Western Australia
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Wikipedia - Abby Howe Turner
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Wikipedia - ABC model of flower development
Wikipedia - ABCM-Zweisprachigkeit -- French network of community schools
Wikipedia - ABC New England North West -- ABC Local Radio station
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Wikipedia - Abdel Khadr El-Touni -- Egyptian weightlifter
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Wikipedia - Abdication -- Voluntary or forced renunciation of sovereign power
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Wikipedia - Abdul Karim Gizar -- Iraqi weightlifter
Wikipedia - Abdul-Khaliq Jawad -- Iraqi weightlifter
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Wikipedia - Abdul Mannan (West Bengal politician) -- Indian politician
Wikipedia - Abdulmohsen Al-Bagir -- Saudi Arabian weightlifter
Wikipedia - Abdulrahman Sewehli -- Libyan politician
Wikipedia - Abdul-Wahid Aziz -- Iraqi weightlifter
Wikipedia - Abebe Fekadu -- Ethiopian Australian powerlifter
Wikipedia - Abeele Aerodrome Military Commonwealth War Graves Commission Cemetery -- Cemetery in West Flanders, Belgium
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Wikipedia - Abe Lincoln in Illinois (film) -- 1940 film by John Cromwell
Wikipedia - Abel Lopez -- Cuban weightlifter
Wikipedia - AbemaTV -- Japanese video streaming website
Wikipedia - Abeng (newspaper) -- Weekly newspaper published in Jamaica
Wikipedia - Aberarth - Carreg Wylan -- Site of Special Scientific Interest in Ceredigion, west Wales.
Wikipedia - Aber Bergen -- Norwegian television series
Wikipedia - Abercwmeiddaw quarry -- Former Welsh slate quarry
Wikipedia - Abercynon Colliery -- Welsh coal mine active 1889-1988
Wikipedia - Aberford -- Village and civil parish near Leeds, West Yorkshire, England
Wikipedia - Abergarwed -- Village in Neath Port Talbot, Wales
Wikipedia - Abernethy Road -- Road in Perth, Western Australia
Wikipedia - Aberthaw power stations
Wikipedia - Aberystwyth power station -- Electric power station
Wikipedia - Abgarid dynasty -- Dynasty of Nabataean Arab origin who were rulers of Edessa and Osroene (134 BC - 242 AD)
Wikipedia - Abhandlungen aus dem Mathematischen Seminar der UniversitM-CM-$t Hamburg -- Peer-reviewed mathematics journal published by Springer Science+Business Media
Wikipedia - Abhay (TV series) -- Indian web series
Wikipedia - Abhisheka Wimalaweera -- Sri Lankan songstress (born 1988)
Wikipedia - Abid Raja -- Norwegian lawyer and politician
Wikipedia - Abigail Hing Wen -- American author (born 1977)
Wikipedia - Abiskojokk -- river in Lappland, Sweden
Wikipedia - Abitur after twelve years -- School reform in Germany
Wikipedia - Abkhazians -- Northwest Caucasian ethnic group indigenous to Abkhazia
Wikipedia - Abolimbisa Roger Akantagriwen -- Ghanaian politician
Wikipedia - Abolish the Welsh Assembly Party -- Welsh political party
Wikipedia - Abolition of nuclear weapons
Wikipedia - Ab Oord -- Dutch weightlifter
Wikipedia - Aboriginal Community Court -- Specialised form of court used for Indigenous offenders in Western Australia
Wikipedia - Aboriginal Heritage Act 1972 -- Law governing the protection of Aboriginal cultural sites in Western Australia
Wikipedia - Aboriginal Legal Service of Western Australia -- Organisation providing legal services to Indigenous people in Western Australia
Wikipedia - Abortive flower -- Flower that has a stamen but an under developed, or no pistil
Wikipedia - About.me -- Personal web hosting service
Wikipedia - Above the fold -- Top section of the front page of a newspaper or website
Wikipedia - Above the Law (website) -- Legal news website
Wikipedia - A Bowery Cinderella -- 1927 film
Wikipedia - A Boyar Wedding Feast -- Painting by Konstantin Makovsky
Wikipedia - Abraham Aakre -- Norwegian teacher and politician
Wikipedia - Abraham Charite -- Dutch weightlifter
Wikipedia - Abraham David Taroc -- 14th-century Sephardic Jewish jeweller and aristocrat
Wikipedia - Abraham Gottlob Werner
Wikipedia - Abraham Hirsch -- Swedish music publisher, politician, and businessman
Wikipedia - Abraham Lincoln's farewell address -- 1861 speech upon leaving Springfield, Ill.
Wikipedia - Abraham Obaretin -- Nigerian Paralympic powerlifter
Wikipedia - Abraham van der Weijden -- Dutch ship's captain
Wikipedia - Abraham Weinberg -- Jewish-American mobster
Wikipedia - Abraham Werner
Wikipedia - Abram Irvin McDowell -- Former mayor of Columbus, Ohio
Wikipedia - A Brewerytown Romance -- 1914 film
Wikipedia - A Brief History of Blasphemy -- 1990 book by Richard Webster
Wikipedia - Abrolhos Marine Park -- Australian marine park in the South-west Marine Parks network
Wikipedia - Abrus precatorius -- Species of flowering plant in the bean family Fabaceae
Wikipedia - Absalom Shabangu -- Swazi weightlifter
Wikipedia - ABS-CBNnews.com -- Philippine website of ABS-CBN News
Wikipedia - Absent Minded (Swedish rapper) -- Swedish musician and rapper
Wikipedia - Absolom M. West -- Confederate Army general
Wikipedia - Absolute monarchy -- Form of government in which the monarch has absolute power
Wikipedia - Absolute Power (film) -- 1997 American political thriller film directed by Clint Eastwood
Wikipedia - Absolute Power (novel) -- Novel by David Baldacci
Wikipedia - Absolute Power (radio and TV series) -- British comedy series
Wikipedia - Absolute zero -- The lowest attainable temperature
Wikipedia - Abstraction (linguistics) -- Use of terms for concepts removed from the objects to which they were originally attached
Wikipedia - AB Thulinverken -- Swedish aircraft company
Wikipedia - Abuaihuda Ozon -- Syrian weightlifter
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Wikipedia - Abu Mohannad al-Sweidawi
Wikipedia - Abuse of Power (film) -- 1971 film by Stavros Tsiolis
Wikipedia - Abuse of Power (novel) -- Book by Michael Savage
Wikipedia - Abuse of power
Wikipedia - Abusive power and control -- The way that an abusive person gains and maintains power and control.
Wikipedia - Abwehr
Wikipedia - Abyssal zone -- Deep layer of the ocean between 4000 and 9000 meters
Wikipedia - Acacia bidentata -- Species of shrub endemic to Western Australia
Wikipedia - Acacia koa -- Species of flowering tree in the pea family endemic to the Hawaiian Islands
Wikipedia - Academia.edu -- Social networking website for academics
Wikipedia - Academic fencing -- Sword fight between two male members of different fraternities with sharp weapons
Wikipedia - Academic grading in Sweden -- Overview of academic grading in Sweden
Wikipedia - Academic imperialism -- Unequal relation between academics
Wikipedia - Academies of West Memphis -- High school in West Memphis, Tennessee
Wikipedia - Academy (automobile) -- English dual-control car built by West of Coventry between 1906 and 1908
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Wikipedia - Acalles carinatus -- Species of weevil beetle
Wikipedia - Acalles clavatus -- Species of weevil beetle
Wikipedia - Acalles costifer -- Species of weevil beetle
Wikipedia - Acalles indigens -- Species of weevil beetle
Wikipedia - Acalles porosus -- Species of weevil beetle
Wikipedia - Acallodes saltoides -- Species of weevil beetle
Wikipedia - Acallodes ventricosus -- Species of weevil beetle
Wikipedia - Acamptopappus -- Genus of flowering plants in the family Asteraceae
Wikipedia - Acamptus echinus -- Species of weevil beetle
Wikipedia - Acanthaceae -- Family of flowering plants comprising the acanthus
Wikipedia - Acanthocalyx -- genus of flowering plants in the honeysuckle family Caprifoliaceae
Wikipedia - Acanthomyrmex sulawesiensis -- Species of ant
Wikipedia - Acanthophyllum -- Genus of flowering plants in the pink family Caryophyllaceae
Wikipedia - Acanthoscelidius curtus -- Species of weevil beetle
Wikipedia - Acanthoscelidius guttatus -- Species of weevil beetle
Wikipedia - Acanthoscelidius mendicus -- Species of weevil beetle
Wikipedia - Acanthoscelidius utahensis -- Species of weevil beetle
Wikipedia - Acanthus (plant) -- Flowering plant genus in the Acanthaceae
Wikipedia - ACAPS -- A Norwegian non-profit, non-governmental project
Wikipedia - Acaromimus americanus -- Species of weevil beetle
Wikipedia - Accelerated Mobile Pages -- Open source HTML framework optimised for mobile web browsing
Wikipedia - Accent on Youth (film) -- 1935 film by Wesley Ruggles
Wikipedia - Accepted Frewen
Wikipedia - Access Genealogy -- genealogy website
Wikipedia - Access key -- Keyboard shortcut allowing a user to jump to a specific part of a web page via the keyboard, definable through the HTML accesskey attribute
Wikipedia - Access to Insight -- Theravada Buddhist website
Wikipedia - Acchedya Jagaddhita -- Indonesian weightlifter
Wikipedia - Account verification -- Process of verifying ownership of a website account
Wikipedia - Accretionary wedge -- The sediments accreted onto the non-subducting tectonic plate at a convergent plate boundary
Wikipedia - Accrington and District Weavers', Winders' and Warpers' Friendly Association -- A trade union
Wikipedia - AccuWeather -- Weather forecast service provider
Wikipedia - Acer negundo 'Pendulum' -- Weeping tree
Wikipedia - Acer platanoides -- Species of flowering plant in the soapberry family Sapindaceae
Wikipedia - Acer pseudoplatanus -- Species of flowering plant in the lychee family Sapindaceae
Wikipedia - Acer saccharinum -- Species of flowering plant in the family Sapindaceae
Wikipedia - Acer saccharum -- Species of flowering plant in the family Sapindaceae
Wikipedia - Acesas -- Ancient Greek weaver
Wikipedia - AcFun -- Chinese video sharing website
Wikipedia - Achaean War -- War in 146 BC between Rome and the Achaean League
Wikipedia - A Chapter in Her Life -- 1923 film by Lois Weber
Wikipedia - Acharya Prafulla Chandra College -- College in West Bengal, India
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Wikipedia - Achelle Guion -- Filipino powerlifter
Wikipedia - Achelous River -- River in western Greece
Wikipedia - Acheron-class destroyer -- Class of twenty-three destroyers of the British Royal Navy, completed between 1911 and 1912
Wikipedia - Achievement Hunter -- A video gaming website and a division of Rooster Teeth Productions
Wikipedia - Achilles' heel -- Critical weakness which can lead to downfall in spite of overall strength
Wikipedia - Achilles tendon rupture -- Medical condition were the tendon at the back of the ankle breaks
Wikipedia - Achilles tendon -- Tendon at the back of the lower leg
Wikipedia - Achill Island -- Island off the western coast of Ireland, in County Mayo
Wikipedia - Achim Schwenk -- German physicist
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Wikipedia - Acianthera welsiae-windischiae -- Species of plant
Wikipedia - Acid Western
Wikipedia - Acid western
Wikipedia - ACID -- Set of properties (atomicity, consistency, isolation, durability) of database transactions intended to guarantee validity even in the event of errors, power failures, etc.
Wikipedia - Acie Lumumba -- Zimbabwean politician
Wikipedia - Acis autumnalis -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis fabrei -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis ionica -- species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis longifolia -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis nicaeensis -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis (plant) -- Genus of flowering plants in the family Amaryllidaceae
Wikipedia - Acis rosea -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis tingitana -- species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis trichophylla -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis valentina -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acke M-CM-^Eslund -- Swedish painter
Wikipedia - Acko Ankarberg Johansson -- Swedish politician
Wikipedia - A Clean Sweep -- 1958 film
Wikipedia - A Clean, Well-Lighted Place -- 1933 short story by Ernest Hemingway
Wikipedia - A Cloud Guru -- IT training website
Wikipedia - ACM - AAAI Allen Newell Award
Wikipedia - ACM-AAAI Allen Newell Award
Wikipedia - ACM SIGWEB
Wikipedia - A Common Word Between Us and You -- Open letter, dated 13 October 2007, from leaders of the Islamic religion to leaders of the Christian religion
Wikipedia - Aconitum -- Genus of flowering plants in the buttercup family Ranunculaceae
Wikipedia - Acoran Hernandez -- Spanish weightlifter
Wikipedia - Acoustically Navigated Geological Underwater Survey -- A deep-towed still-camera sled operated by the Woods Hole Oceanographic Institute in the early 1970s
Wikipedia - Acoustic Dance Party -- 1994 album by Toad the Wet Sprocket
Wikipedia - Acoustic ecology -- Studies the relationship, mediated through sound, between human beings and their environment
Wikipedia - AC power plugs and sockets
Wikipedia - Acquitted (1916 film) -- 1916 film by Paul Powell
Wikipedia - Acrolophidae -- Moth family containing the burrowing webworm moths
Wikipedia - Acromioclavicular joint -- Shoulder junction between the scapula and the clavicle
Wikipedia - A. C. Schweinfurth -- American architect
Wikipedia - ACS Sustainable Chemistry & Engineering -- eekly peer-reviewed scientific journal
Wikipedia - Act 22 of 2012 -- 2012 law passed as an effort that wealthy investors relocate to Puerto Rico
Wikipedia - Acta Archaeologica -- Peer-reviewed academic journal
Wikipedia - Action of 13 January 1797 -- 1797 naval battle between the French and British
Wikipedia - Action of 19 August 1916 -- North Sea naval battle between the UK and German fleets
Wikipedia - Action of 6 May 1801 -- 1801 naval battle between Spanish and British ships
Wikipedia - Action of 7 February 1813 -- Naval battle between France and Britain
Wikipedia - Action of March 1677 -- Battle of Tobago (3 March 1677) between a Dutch fleet and a French force attempting to recapture Tobago
Wikipedia - Action threads -- Method to attach a weapon barrel and receiver
Wikipedia - Active and passive transformation -- Distinction between meanings of Euclidean space transformations
Wikipedia - Active Denial System -- Non-lethal, directed-energy weapon (2002-current)
Wikipedia - Active Duty (web site) -- American gay pornographic film studio
Wikipedia - Acts of Thaddeus -- Letters between King Abgar V and Jesus (544-944 CE)
Wikipedia - Actualite.cd -- Congolese media website
Wikipedia - AcuaExpreso -- Ferry service between CataM-CM-1o and San Juan, Puerto Rico
Wikipedia - Acullico -- Small bolus of coca is placed in the mouth between the cheek and jaw
Wikipedia - Acute flaccid myelitis -- Condition of the spinal cord with symptoms of rapid onset of arm or leg weakness
Wikipedia - Ada Arnstad -- Norwegian politician
Wikipedia - Ada Bruhn Hoffmeyer -- Danish weapons expert
Wikipedia - Ada Celeste Sweet -- American social reformer, humanitarian, editor
Wikipedia - Ada Haug Grythe -- Norwegian journalist
Wikipedia - Adair Turner, Baron Turner of Ecchinswell
Wikipedia - Ada Kramm -- Norwegian actress
Wikipedia - Adaleres flandersi -- Species of weevil beetle
Wikipedia - Adaleres humeralis -- Species of weevil beetle
Wikipedia - Adaleres ovipennis -- Species of weevil beetle
Wikipedia - Adalpahari railway station -- Railway station in West Bengal
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Wikipedia - Adam Alsing -- Swedish television and radio host
Wikipedia - Adamas Institute of Technology -- College in West Bengal
Wikipedia - Adam Berg (director) -- Swedish director and writer
Wikipedia - Adam Beyer -- Swedish techno producer and DJ
Wikipedia - Adam Blackwell -- Canadian diplomat
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Wikipedia - Adam B. Resnick -- American businessman, author, and whistleblower
Wikipedia - Adam Clayton Powell (film) -- 1989 film
Wikipedia - Adam Clayton Powell III -- American journalist
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Wikipedia - Adam Clayton Powell, Jr.
Wikipedia - Adam Clayton Powell Jr. -- American politician
Wikipedia - Adam Clayton Powell Sr. -- American pastor in Harlem (1865-1953)
Wikipedia - Adam Croasdell -- Zimbabwean-born British actor
Wikipedia - Adam Cwejman -- Swedish politician of Jewish origin
Wikipedia - Adam Flowers -- American lyric tenor
Wikipedia - Adam Foundation Prize in Creative Writing -- International Institute of Modern Letters at Victoria University of Wellington Prize
Wikipedia - Adam Gottlieb Weigen -- German pietist, theologian and animal rights writer
Wikipedia - Adam Mednick -- Swedish professional golfer
Wikipedia - Adam Price -- Welsh politician and Plaid Cymru leader
Wikipedia - Adam Rowe -- British comedian
Wikipedia - Adams & Woodbridge -- American architectural firm in the mid-twentieth-century
Wikipedia - Adam Serwer -- American journalist
Wikipedia - Adams-Onis Treaty -- Treaty between the United States and Spain, ceding Florida to the U.S. (1819)
Wikipedia - Adamstown, County Wexford
Wikipedia - Adamstown, Dublin -- New western suburb of Dublin, Ireland, near Lucan
Wikipedia - Adam Sweeting -- British rock critic and writer
Wikipedia - Adam the Welshman -- Welsh theologian and Bishop of St Asaph
Wikipedia - Adam Weishaupt -- German philosopher and founder of the Order of Illuminati
Wikipedia - Adam Weiss -- Slovenian politician
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Wikipedia - Adaptive web design
Wikipedia - Adaptive website
Wikipedia - Ada Thomas -- Chitimacha basketweaver
Wikipedia - ADAT Lightpipe -- Standard for the transfer of digital audio between equipment
Wikipedia - A Daughter of Luxury -- 1922 film by Paul Powell
Wikipedia - A Dawn in the West -- Bronze stature
Wikipedia - Ad blocking -- Software feature removing online advertising in a web browser or application
Wikipedia - AdBrite -- American advertising media sales website
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Wikipedia - Addison Dale -- Zimbabwean weightlifter
Wikipedia - Addison Webster Moore
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Wikipedia - Addison-Wesley
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Wikipedia - Add-on (Mozilla) -- Mozilla term for software modules that can be added to the Firefox web browser and related applications
Wikipedia - Address bar -- Web browser widget that shows the current URL
Wikipedia - Adductor hiatus -- Gap between the adductor magnus muscle and the femur
Wikipedia - Adelaide Island -- island on the north side of Marguerite Bay off the west coast of the Antarctic Peninsula
Wikipedia - Adelaide of Lowenstein-Wertheim-Rosenberg -- Duchess of Braganza
Wikipedia - Adele Almati -- German-Swedish opera singer 1861-1919
Wikipedia - Adelebsen -- Place in Lower Saxony, Germany
Wikipedia - Adele C. Howells -- American Mormon leader
Wikipedia - Adelen -- Norwegian singer
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Wikipedia - Adelheid Wette -- German author
Wikipedia - Adeline Dumapong -- Filipina Paralympic powerlifter
Wikipedia - Adel, Leeds -- Village in West Yorkshire, England
Wikipedia - Adelso -- island in the middle of Lake MM-CM-$laren in Sweden
Wikipedia - Adenanthos acanthophyllus -- Species of shrub endemic to Western Australia
Wikipedia - Adenanthos apiculatus -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos argyreus -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos barbiger -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos cacomorphus -- Species of shrub in the family Proteaceae from southwest Western Australia
Wikipedia - Adenanthos cuneatus -- A shrub of the family Proteaceae native to the south coast of Western Australia.
Wikipedia - Adenanthos cygnorum -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos dobagii -- Species of shrub in the family Proteaceae endemic to southwestern Australia
Wikipedia - Adenanthos dobsonii -- Species of flowering plant from the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos drummondii -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos ellipticus -- Flowering plant from the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos filifolius -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos flavidiflorus -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Adenanthos forrestii -- Species of flowering plant from the family Proteaceae from Western Australia
Wikipedia - Adenanthos glabrescens -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos gracilipes -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Adenanthos ileticos -- Species of shrub in the family Proteaceae from the south-west of Western Australia
Wikipedia - Adenanthos labillardierei -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos linearis -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos M-CM-^W cunninghamii -- Species of hybrid shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos M-CM-^W pamela -- Naturally occurring hybrid of A. detmoldii and A. obovatus in Western Australia
Wikipedia - Adenanthos meisneri -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos oreophilus -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos pungens -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos sect. Eurylaema -- Taxonomic section of the flowering plant genus Adenanthos (Proteaceae)
Wikipedia - Adenanthos stictus -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos velutinus -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Adenanthos venosus -- Species of flowering plant in the family Proteaceae from Western Australia
Wikipedia - Adenanthos -- Genus of Australian native shrubs in the flowering plant family Proteaceae
Wikipedia - Aden-Owen-Carlsberg Triple Junction -- The junction of three tectonic plate boundaries in the northwest Indian Ocean
Wikipedia - Aden Ridge -- Part of an active oblique rift system in the Gulf of Aden, between Somalia and the Arabian Peninsula
Wikipedia - Adeola Lanre Runsewe -- Nigerian ootballer
Wikipedia - Adeola Ogunmola Showemimo -- Nigerian aircraft pilot
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Wikipedia - Adjusted Service Rating Score -- System used by US Army at the end of WWII to determine which soldiers were eligible to be repatriated to the US
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Wikipedia - Adoxa -- genus of flowering plants in the family Adoxaceae
Wikipedia - A Dream of Armageddon -- Short story by H. G. Wells
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Wikipedia - Anti-Comintern Pact -- Anti-Communist pact concluded between Nazi Germany and the Empire of Japan in 1936
Wikipedia - Anticyclone -- Weather phenomenon of wind circulating round a high-pressure area
Wikipedia - Anti-diabetic medication -- Substances which lower blood glucose levels
Wikipedia - Antiguo Oriente -- Peer-reviewed academic journal
Wikipedia - Antilhue II Power Plant -- Fossil fuel power station in Chile
Wikipedia - Antilhue I Power Plant -- Fossil fuel power station in Chile
Wikipedia - Antimatter rocket -- Rockets using antimatter as their power source
Wikipedia - Antimatter weapon -- Theoretical weapon using antimatter
Wikipedia - Antiochian Western Rite Vicariate
Wikipedia - Anti-PowerPoint Party -- | Swiss political party
Wikipedia - Antiquization -- Identitarian policies that there is a link between today'sM-BM- ethnic MacedoniansM-BM- andM-BM- Ancient Macedonians
Wikipedia - Anti-submarine mortar -- Naval weapon type for launching small depth charges against submarines
Wikipedia - Anti-sweatshop movement -- Campaigns to improve the conditions of workers in abusive workplaces
Wikipedia - Antiwear additive -- Additives for lubricants to prevent metal-to-metal contact
Wikipedia - Anti-Welsh sentiment
Wikipedia - Anti-Western sentiment
Wikipedia - Antje Weisgerber -- German actress
Wikipedia - Antje Weisheimer -- German climate scientist
Wikipedia - Antje Weithaas -- German violinist
Wikipedia - Antoine Schildwein -- French gymnast
Wikipedia - Antoinette Bower -- Film and television actress
Wikipedia - Antoinette Brown Blackwell
Wikipedia - Antoinette Feuerwerker
Wikipedia - Antoine Verdu -- French weightlifter
Wikipedia - Antoine Wenger -- French priest
Wikipedia - Anton Alexander (politician) -- Norwegian educator and politician
Wikipedia - Anton Baraniak -- Slovak weightlifter
Wikipedia - Anton Bengtsson -- Swedish professional ice hockey forward
Wikipedia - Anton Blidh -- Swedish ice hockey forward
Wikipedia - Anton Cederholm -- Swedish ice hockey defenceman
Wikipedia - Anton Christian Bang -- 19th and 20th-century Norwegian bishop, writer and politician
Wikipedia - Anton Dahlberg -- Swedish sailor
Wikipedia - Anton Dahl -- Norwegian sports shooter
Wikipedia - Anton Djupvik -- Norwegian politician
Wikipedia - Antonette Wilken -- Zimbabwean diver
Wikipedia - Anton Ewald -- Swedish singer and dancer
Wikipedia - Anton Fredrik Klaveness (1903-1981) -- Norwegian equestrian
Wikipedia - Anton Georg Zwengauer -- German painter
Wikipedia - Anton Glanzelius -- Swedish actor mainly
Wikipedia - Anton Hangel -- Austrian weightlifter
Wikipedia - Antonie van Leeuwenhoek -- Dutch tradesman and scientist
Wikipedia - Antonin Balda -- Czech weightlifter
Wikipedia - Antonin HrabM-DM-^[ -- Czech weightlifter
Wikipedia - Antonin Langweil -- Bohemian lithographer, librarian, painter, and model maker
Wikipedia - Antonino Pizzolato -- Italian weightlifter
Wikipedia - Antonio Gaynor -- West Indian cricket umpire
Wikipedia - Antonio Hoffmann -- Puerto Rican weightlifter
Wikipedia - Antonio Krastev -- Bulgarian weightlifter
Wikipedia - Antonio Marguccio -- Australian weightlifter
Wikipedia - Antonio Quintana -- Colombian weightlifter
Wikipedia - Antonio SedeM-CM-1o -- Spanish conquistador and the governor of Trinidad between 1530 and 1538
Wikipedia - Antonio Weck -- Portuguese sailor
Wikipedia - Antoni Pawlak -- Polish weightlifter
Wikipedia - Antoni Rewera
Wikipedia - Antonis Martasidis -- Greek/Cypriot weightlifter
Wikipedia - Antoniu Buci -- Romanian weightlifter
Wikipedia - Antonius Bouwens -- Dutch sport shooter
Wikipedia - Antoni van Leeuwenhoekziekenhuis -- Oncology clinic in Amsterdam
Wikipedia - Anton Josef Kirchweger -- German alchemist
Wikipedia - Anton Karlsson (golfer) -- Swedish professional golfer
Wikipedia - Anton Korberg -- Swedish actor
Wikipedia - Anton Olsen (rifle shooter) -- Norwegian sport shooter
Wikipedia - Anton Paulsen -- Swedish baroque portrait painter
Wikipedia - Anton Pliesnoi -- Georgian weightlifter
Wikipedia - Anton Powers -- English DJ and record producer
Wikipedia - Anton Richter -- Austrian weightlifter
Wikipedia - Anton Ryen -- Norwegian politician
Wikipedia - Anton Salvesen -- Norwegian luger
Wikipedia - Anton Sandstrom -- Swedish male curler
Wikipedia - Anton SchM-CM-$rer -- Swiss weightlifter
Wikipedia - Anton Smith-Meyer -- Norwegian diplomat
Wikipedia - Anton Sommerseth -- Norwegian politician
Wikipedia - Anton Strom -- Swedish sailor
Wikipedia - Anton van Leeuwenhoek
Wikipedia - Anton von Werner -- German painter (1843-1915)
Wikipedia - Anton Webern -- Austrian composer (1883-1945)
Wikipedia - Anton Weichselbaum
Wikipedia - Anton Wembacher -- German luger
Wikipedia - Anton Winkler -- West German luger
Wikipedia - Anton Zwengauer -- German painter
Wikipedia - Anton Zwerina -- Austrian weightlifter
Wikipedia - Antoon De Brauwer -- Belgian canoeist
Wikipedia - Antti Everi -- Finnish weightlifter
Wikipedia - Antulio Delgado -- Guatemalan weightlifter
Wikipedia - Ant Wan -- Swedish rapper
Wikipedia - Antwerpen-Centraal railway station -- Railway station in Belgium
Wikipedia - Antwerp Management School -- Belgian business school
Wikipedia - Antwerp Mannerism
Wikipedia - Antwerp Province -- Province of Belgium
Wikipedia - Antwerp -- Municipality in Flemish Community, Belgium
Wikipedia - Antwerp Zoo -- Zoo in Antwerp, Belgium
Wikipedia - Anuna De Wever -- Belgian climate activist
Wikipedia - Anundshog -- Tumulus in VM-CM-$stmanland, Sweden
Wikipedia - Anund -- Semi-legendary Swedish king
Wikipedia - An Vannieuwenhuyse -- Belgian bobsledder
Wikipedia - Anwar Mesbah -- Egyptian weightlifter
Wikipedia - An Weijiang -- Chinese speed skater
Wikipedia - Anwell Technologies -- Dissolved Hong Kongese manufacturer
Wikipedia - Anwen Muston -- British politician
Wikipedia - Anwer Khan Modern Medical College -- Medical school in Bangladesh
Wikipedia - Anwer Sultan -- Indian sports shooter
Wikipedia - Anweshaa -- Indian singer
Wikipedia - Anwesha Dutta (singer) -- Indian singer
Wikipedia - Anxious Jongwe Masuka -- Zimbabwean politician
Wikipedia - AnyDecentMusic? -- Website collating music album reviews from magazines, websites, and newspapers
Wikipedia - Any Dream Will Do (song) -- 1968 song written by Andrew Lloyd Webber and Tim Rice
Wikipedia - Any Given Wednesday with Bill Simmons -- Television series
Wikipedia - Anyone But Me -- American web series
Wikipedia - An Yong-kwon -- South Korean weightlifter
Wikipedia - Any Wednesday -- 1966 film by Robert Ellis Miller
Wikipedia - Anzhelika Pylkina -- Swedish figure skater
Wikipedia - Anzili -- Consort of a weather god; invoked to aid in childbirth
Wikipedia - Ao Hui -- Chinese weightlifter
Wikipedia - AOL Hometown -- Former web hosting service
Wikipedia - AOL Mail -- free web-based email service provided by AOL
Wikipedia - AOL -- American web portal and online service provider
Wikipedia - Aonach Shasuinn -- Mountain in the Northwest Highlands
Wikipedia - Aortic dissection -- Injury to the innermost layer of the aorta allows blood to flow between the layers of the aortic wall, forcing the layers apart
Wikipedia - Apache HTTP Server -- Open-source web server software
Wikipedia - Apache Tomcat -- Java-based HTTP web server environment
Wikipedia - Apache web server
Wikipedia - A Pale Tour Named Death -- Tour by the Swedish band Ghost
Wikipedia - Apartheid -- System of institutionalised racial segregation that existed in South Africa and South West Africa (Namibia) from 1948 until the early 1990s
Wikipedia - Aper Tief -- River in Lower Saxony, Germany
Wikipedia - Apfelwein -- German apple cider
Wikipedia - APG III system -- The second revision (2009) of a classification of flowering plants by the Angiosperm Phylogeny Group
Wikipedia - APG IV system -- The third revision (2016) of a classification of flowering plants by the Angiosperm Phylogeny Group
Wikipedia - Aphinya Pharksupho -- Thai weightlifter
Wikipedia - Aphloia -- Monotypic genus of flowering plants
Wikipedia - Apiaceae -- Family of flowering plants
Wikipedia - Apiales -- Order of eudicot flowering plants in the asterid group
Wikipedia - Apis mellifera macedonica -- subspecies of Western honey bee
Wikipedia - Apkhyarta -- Bowed long-neck lute from Abkhazia
Wikipedia - Ap Lei Chau Power Station -- Former power station in Hong Kong
Wikipedia - A Plumbing We Will Go -- 1940 film
Wikipedia - A Plus (website) -- News and entertainment website
Wikipedia - APM Monaco -- Monaco jewellery company
Wikipedia - Apocryphon of Ezekiel -- Jewish text written between 50BCEM-bM-^HM-^R70CE asserting bodily resurrection
Wikipedia - Apocynaceae -- Dogbane and oleander family of flowering plants
Wikipedia - Apollo 10 -- 4th crewed mission of the Apollo space program
Wikipedia - Apollo 11 -- First crewed space mission to land on the Moon
Wikipedia - Apollo 12 -- Second crewed mission to land on the Moon.
Wikipedia - Apollo 5 -- First test flight (uncrewed) of the Apollo Lunar Module
Wikipedia - Apollo 7 -- First crewed mission of the Apollo space program
Wikipedia - Apollo 8 -- First crewed space mission to orbit the Moon
Wikipedia - Apollo 9 -- 3rd crewed mission of the Apollo space program
Wikipedia - Apollo in Real Time -- Interactive website of Apollo 11, 13, and 17
Wikipedia - Apollo launch umbilical tower
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Wikipedia - Apolonia Vaivai -- Fijian weightlifter
Wikipedia - Apophenia -- Tendency to perceive connections between unrelated things
Wikipedia - Aporrea -- Venezuelan left-wing news and opinion website
Wikipedia - Aposematism -- |Honest signalling of an animal's powerful defences
Wikipedia - Apostolic Faith Mission in Zimbabwe -- Classical Pentecostal Christian denomination in Zimbabwe
Wikipedia - A. Powell Davies
Wikipedia - Apoyo Lagoon Natural Reserve -- Nature reserve located between the departments of Masaya and Granada in Nicaragua
Wikipedia - Appalachia (landmass) -- A Mesozoic land mass separated from Laramidia to the west by the Western Interior Seaway
Wikipedia - Appalachian Brewing Company -- American brewery
Wikipedia - Apparent oxygen utilisation -- The difference between oxygen solubility and measured oxygen concentration in water, used to infer oxygen consumption by biological processes
Wikipedia - Apparent weight -- Weight of an object when a force additional to gravity is present
Wikipedia - Append output of an external command | Vim Tips Wiki | Fandom powered by Wikia
Wikipedia - Appenweier-Strasbourg railway -- French railway line
Wikipedia - Apperley Bridge railway station -- Railway station in West Yorkshire, England
Wikipedia - Apperley Bridge -- Village in West Yorkshire, England
Wikipedia - Appleby East railway station -- Former railway station in Westmorland, England
Wikipedia - Appleby-in-Westmorland -- Town in Cumbria, England
Wikipedia - AppleDesign Powered Speakers
Wikipedia - Apple Help Viewer
Wikipedia - Apple Hill -- Brand of California apple growers
Wikipedia - Apple Music Up Next -- Monthly promotion program and web series
Wikipedia - Appleton East and West -- Civil parish in North Yorkshire, England
Wikipedia - Appleton Technical Academy -- Manufacturing based charter school located with-in Appleton West High School
Wikipedia - Appleton West High School -- Public high school in Appleton, Wisconsin
Wikipedia - Application binary interface -- Binary interface between two program units
Wikipedia - Applied Organometallic Chemistry -- Peer-reviewed scientific journal
Wikipedia - Applied physics -- Connection between physics and engineering
Wikipedia - Apportionment (politics) -- Process of allocating the political power of a set of constituent voters among their representatives in a deliberative body
Wikipedia - APR-1400 -- Advanced pressurized water nuclear reactor designed by the Korea Electric Power Corporation (KEPCO)
Wikipedia - Apracharajas -- Indo-Scythian dynasty ruling dynasty of Western Pakistan
Wikipedia - Aprilia HM-CM-$gglof -- Swedish snowboarder
Wikipedia - April Showers (1923 film) -- 1923 film by Tom Forman
Wikipedia - April Stone -- American basket weaver
Wikipedia - A Problem from Hell -- Book by Samantha Power
Wikipedia - APT Bulletin -- Peer-reviewed academic journal
Wikipedia - Aptera (Greece) -- Archaeological site and ancient city in Western Crete, Greece
Wikipedia - A. P. Tugwell -- American politician
Wikipedia - Aquaman: Power Wave -- Roller coaster at Six Flags Over Texas in Arlington, Texas.
Wikipedia - Aquamog -- Machine for removing weeds on lakes
Wikipedia - Aqua omnium florum -- all-flower water
Wikipedia - Aquarium -- Transparent tank of water for fish and water-dwelling species
Wikipedia - Aquatic ecology -- The study of interactions between organisms and the environment in water
Wikipedia - Aquatic sill -- A sea floor barrier of relatively shallow depth restricting water movement between oceanic basins
Wikipedia - Aqueduct Bridge (Potomac River) -- Bridge between Georgetown, Washington, D.C., and Rosslyn, Virginia
Wikipedia - Aqueducts on the C&O Canal -- 11 navigable aqueducts used to carry the canal over rivers and streams that were too wide for a culvert to contain
Wikipedia - A Question and Answer Guide to Astronomy -- Book about astronomy
Wikipedia - A Quiet Little Wedding -- 1913 film
Wikipedia - A Quiet Weekend in Capri -- Computer adventure game
Wikipedia - AR-15 style rifle -- Lightweight semi-automatic based on the Colt AR-15 design
Wikipedia - Arab-Byzantine wars -- Series of wars between the 7th and 11th centuries
Wikipedia - Arabian Desert -- desert located in Western Asia
Wikipedia - Arabian Sea -- A marginal sea of the northern Indian Ocean between the Arabian Peninsula and India
Wikipedia - Arabic coffee -- A version of brewed Arabian coffee beans
Wikipedia - Arabi Malayalam -- Language spoken in Kerala, Lakshadweep, Karnataka and Tamil Nadu of India
Wikipedia - Arabis -- genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - Arab-Khazar wars -- Series of wars between the Arabs and Khazars over control of the Caucasus
Wikipedia - Arab states-Israeli alliance against Iran -- Political alliance in West Asia
Wikipedia - Arab transmission of the Classics to the West
Wikipedia - Araceae -- Family of flowering plants
Wikipedia - Arachne (web browser) -- A graphical web browser for DOS and Linux
Wikipedia - Arachnoid mater -- Web-like middle layer of the three meninges
Wikipedia - Araf (Islam) -- Borderland between heaven and hell
Wikipedia - Arafura Sea -- Marginal sea between Australia and Indonesian New Guinea
Wikipedia - Arageek -- Digital media website
Wikipedia - Arakan Mountains -- Mountain range in western Myanmar
Wikipedia - Arakel Mirzoyan -- Armenian weightlifter
Wikipedia - Ara Khachatryan -- Armenian weightlifter
Wikipedia - Aralle-Tabulahan language -- Austronesian language spoken in Sulawesi, Indonesia
Wikipedia - Aral Sea -- Lake between Kazakhstan and Uzbekistan
Wikipedia - Arambai -- Meetei dart weapon Arambai
Wikipedia - Aran Islands -- Group of three islands on the west coast of Ireland
Wikipedia - Aravalli Range -- Mountain range in western India
Wikipedia - Ara Vardanyan (weightlifter) -- Armenian weightlifter
Wikipedia - Arawelo -- Legendary proto-Somali queen regnant who is said to have established a matriarchal society
Wikipedia - Arawe -- Island in Papua New Guinea
Wikipedia - Arayik Mirzoyan -- Armenian weightlifter
Wikipedia - Arbetet -- Defunct Swedish newspaper
Wikipedia - Arbi Trab -- Tunisian weightlifter
Wikipedia - Arboga OK -- Swedish orienteering club
Wikipedia - Arbutoideae -- Subfamily of flowering plants in the heather family Ericaceae
Wikipedia - Arbutus andrachne -- Species of flowering plants in the heather family Ericaceae
Wikipedia - Arbutus canariensis -- Species of flowering plants in the heather family Ericaceae
Wikipedia - Arbutus M-CM-^W andrachnoides -- Hybrid of flowering plants in the heather family Ericaceae
Wikipedia - Arbutus unedo -- Species of flowering plant in the heather family Ericaceae
Wikipedia - Arbutus -- Genus of flowering plants in the heather family Ericaceae
Wikipedia - ArcaMax Publishing -- American web syndication service
Wikipedia - Arcangeline Fouodji -- Cameroonian weightlifter
Wikipedia - ArcExplorer -- Lightweight data viewer
Wikipedia - Archaeamphora -- Fossil species of Cretaceous-aged flowering plant
Wikipedia - Archaeology in Oceania -- Peer-reviewed academic journal
Wikipedia - Archbishop of Westminster
Wikipedia - ArchDaily -- Architecture website
Wikipedia - Archdiocese of Russian Orthodox churches in Western Europe -- Diocese with a special status within the Russian Orthodox Church
Wikipedia - Archeologia Medievale -- Peer-reviewed academic journal
Wikipedia - Archery at the 2010 Commonwealth Games - Men's recurve team -- Men's Recurve Team (Archery) at 2010 Commonwealth Games
Wikipedia - Archibald M. Howe -- American lawyer and historian
Wikipedia - Archie Jewell -- sailor who survived the sinking of the Titanic
Wikipedia - Archie's law -- Relationship between the electrical conductivity of a rock to its porosity
Wikipedia - Archipelago Sea -- A part of the Baltic Sea between the Gulf of Bothnia, the Gulf of Finland and the Sea of M-CM-^Eland, within Finnish territorial waters
Wikipedia - Architectural gear ratio -- Ratio between muscle-shortening velocity and fiber-shortening velocity
Wikipedia - Architecture of Sweden -- Overview of the architecture in Sweden
Wikipedia - ArchitectureWeek -- International weekly magazine
Wikipedia - Archive site -- Website that stores information on webpages from the past
Wikipedia - Archive Team -- Group dedicated to web archiving and preserving digital history
Wikipedia - Archive.today -- Online web archive
Wikipedia - Archivo General de Puerto Rico -- Archives documenting the history and culture of the Commonwealth of Puerto Rico
Wikipedia - Arctic Alaska-Chukotka terrane -- A terrane that includes parts of Alaska, Siberia and the continental shelf between them
Wikipedia - Arctic ecology -- The study of the relationships between biotic and abiotic factors in the arctic
Wikipedia - Arctic policy of Sweden -- Foreign relations policy
Wikipedia - Arctic Race of Norway -- Norwegian cycling stage race
Wikipedia - Arctostaphylos -- Genus of flowering plants in the heath family Ericaceae
Wikipedia - Arcwelder -- Punk rock band from Minnesota formed in 1988
Wikipedia - Arc welding -- Process used to fuse metal by using heat from an electrical arc
Wikipedia - Ardalan Shekarabi -- Iranian-Swedish politician
Wikipedia - Ardis Fagerholm -- Dominican-Swedish singer
Wikipedia - Ardisia -- Genus of flowering plants in the family Primulaceae
Wikipedia - Ardsley railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Area code 217 -- Area code in west and central Illinois, United States
Wikipedia - Area code 219 -- Area code that serves northwest Indiana
Wikipedia - Area code 308 -- Telephone area code for western Nebraska, United States
Wikipedia - Area code 325 -- Area code in west-central Texas, United States
Wikipedia - Area code 337 -- Area code for southwestern Louisiana, United States
Wikipedia - Area code 360 -- Area code for western Washington, United States
Wikipedia - Area code 432 -- Area code in west Texas, United States
Wikipedia - Area code 479 -- Area code for northwestern Arkansas
Wikipedia - Area code 505 -- Telephone area code within northwestern New Mexico
Wikipedia - Area code 513 -- Area code for southwest Ohio, US
Wikipedia - Area code 540 -- Area code for northwestern Virginia, United States
Wikipedia - Area code 564 -- Overlay area code for western Washington, United States
Wikipedia - Area code 580 -- Area code for western and southern Oklahoma, United States
Wikipedia - Area code 616 -- Area code for Western Michigan
Wikipedia - Area code 623 -- Area code for western Phoenix, Arizona, United States
Wikipedia - Area code 707 -- Area code for northwestern California, United States
Wikipedia - Area code 712 -- Telephone area code for western Iowa, United States
Wikipedia - Area code 763 -- Area code for northwestern suburbs of Minneapolis-Saint Paul, Minnesota
Wikipedia - Area code 816 -- Area code in northwestern Missouri, United States
Wikipedia - Area code 828 -- Area code for western North Carolina, United States
Wikipedia - Area code 914 -- Area code of Westchester County, New York
Wikipedia - Area code 951 -- Area code covering western Riverside County, California
Wikipedia - Area code 952 -- Area code for southwest suburbs of Minneapolis-Saint Paul, Minnesota
Wikipedia - Area codes 203 and 475 -- Area codes that serve the southwestern part of Connecticut
Wikipedia - Area codes 270 and 364 -- Area codes that serves Kentucky's western and south central counties
Wikipedia - Area codes 304 and 681 -- Area codes of West Virginia
Wikipedia - Area codes 336 and 743 -- Area codes for northwestern and north-central North Carolina, United States
Wikipedia - Area codes 503 and 971 -- Area codes in northwestern Oregon, United States
Wikipedia - Area codes 706 and 762 -- Area codes for northern and west central Georgia, United States
Wikipedia - Area codes 860 and 959 -- Area codes that serve most of Connecticut, except its southwest
Wikipedia - Area codes 937 and 326 -- Area code for southwestern Ohio, United States
Wikipedia - Area denial weapon -- Weapon device for preventing occupation or traversing of a specified location
Wikipedia - Arecaceae -- Family of flowering plants known as palms
Wikipedia - Aree Wiratthaworn -- Thai weightlifter
Wikipedia - Are Hansen -- Norwegian sport shooter
Wikipedia - Are Kalvo -- Norwegian writer and satirist
Wikipedia - Aremi Fuentes -- Mexican weightlifter
Wikipedia - Arena Flowers -- British flower and gift retailer
Wikipedia - Arenaria aculeata -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria bryophylla -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria ciliata -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria congesta -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria fendleri -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria leptoclados -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria (plant) -- Genus of flowering plants in the pink family Caryophyllaceae
Wikipedia - Arenaria serpyllifolia -- Species of flowering plant in the family Caryophyllaceae
Wikipedia - Arena (swimwear) -- swimwear company
Wikipedia - Arena (web browser) -- Web browser and Web authoring tool for Unix
Wikipedia - Arendalsk -- Dialect of Norwegian used in Arendal
Wikipedia - Arenga westerhoutii -- Species of Asian palm
Wikipedia - Arent Greve de Besche -- Norwegian bacteriologist
Wikipedia - Arent M. Henriksen -- Norwegian politician
Wikipedia - Aren't We All? (film) -- 1932 film
Wikipedia - Arequipa-Antofalla -- A basement unit underlying the central Andes in northwestern Argentina, western Bolivia, northern Chile and southern Peru
Wikipedia - Are Vesterlid -- Norwegian architect
Wikipedia - Are We Civilized? -- 1934 film by Edwin Carewe
Wikipedia - Are We Done Yet? -- 2007 film by Steve Carr
Wikipedia - Are We Men or Corporals? -- 1955 film
Wikipedia - Argaman -- Israeli settlement in the West Bank
Wikipedia - Argentina anserina -- Species of flowering plant in the rose family Rosaceae
Wikipedia - Argentine Interconnection System -- Wide area electric power grid of Argentina
Wikipedia - Argideen River -- Minor river in West Cork, Ireland
Wikipedia - Argomuellera -- Genus of flowering plants in the spurge family Euphorbiaceae
Wikipedia - Argo-Rowley Terrace Marine Park -- Australian marine park north-west of Broome, Western Australia
Wikipedia - Argo (web browser) -- Early web browser
Wikipedia - Argument from nonbelief -- Argument for atheism, articulating an incompatibility between the existence of a god and a world which has unbelievers
Wikipedia - Argument to moderation -- Informal fallacy which asserts that the truth can be found as a compromise between two opposite positions
Wikipedia - Argus Brewery -- American brewing company
Wikipedia - Argus-Courier -- Weekly newspaper in Sonoma County, California
Wikipedia - Argus of Western America -- defunct American newspaper
Wikipedia - Argyle diamond mine -- Diamond mine in Western Australia, Australia
Wikipedia - Ariau Towers -- Abandoned boutique hotel northwest of Manaus, Brazil
Wikipedia - Ari Behn -- Norwegian author
Wikipedia - Aricco Jumitih -- Malaysian weightlifter
Wikipedia - Ariel (city) -- Israeli settlement in the West Bank
Wikipedia - Ariel Weil -- Mayor of 4th arrondissement of Paris
Wikipedia - Arie van Leeuwen -- Dutch hurdler
Wikipedia - Arild Amundsen -- Norwegian sailor
Wikipedia - Arild Busterud -- Norwegian track and field athlete
Wikipedia - Arild Hiim -- Norwegian politician
Wikipedia - Arild Lund -- Norwegian politician
Wikipedia - Arild Moe -- Norwegian political scientist
Wikipedia - Arild Stokkan-Grande -- Norwegian politician
Wikipedia - Arild Underdal -- Norwegian political scientist
Wikipedia - Aristaloe -- Monotypic genus of flowering perennial plant from southern Africa
Wikipedia - Aristides Brezina -- Norwegian scientist
Wikipedia - Aristides Welch -- American racehorse breeder
Wikipedia - Aristolochia westlandii -- Species of plant
Wikipedia - Arithmetic progression -- Sequence of numbers with constant differences between consecutive numbers
Wikipedia - Arity -- Fixed number of arguments or operands that a function or operation requires in order to define a relation between them
Wikipedia - Ari WestergM-CM-%rd -- Finnish sports shooter
Wikipedia - Arizona (1940 film) -- 1940 film by Wesley Ruggles
Wikipedia - Arizona Falls -- Waterfall, park, and powerplant in Phoenix, Arizona
Wikipedia - Arizona Frontier -- 1940 western film by Albert Herman
Wikipedia - Arizona House of Representatives -- Lower house of U.S. state legislature
Wikipedia - Arizona Legion -- 1939 American western film directed by David Howard
Wikipedia - Arja Hannus -- Swedish orienteering competitor
Wikipedia - Arkadiusz Michalski -- Polish weightlifter
Wikipedia - Arkady Vorobyov -- Russian weightlifter
Wikipedia - Arkansas House of Representatives -- Lower house of the Arkansas General Assembly
Wikipedia - Arkham House -- American publishing house specializing in weird fiction
Wikipedia - Ark (We Are the Ocean album) -- 2015 studio album by We Are the Ocean
Wikipedia - Arlene Blencowe -- Australian mixed martial arts fighter
Wikipedia - Arlene's Grocery -- Bar and music venue located in the Lower East Side district of Manhattan
Wikipedia - Arley Mendez -- Chilean world champion weightlifter
Wikipedia - Arli Chontey -- Kazakhstani weightlifter
Wikipedia - Arlys Johnson-Maxwell -- American weightlifter
Wikipedia - Armand Carlsen -- Norwegian speed skater
Wikipedia - Armand Duplantis -- Swedish-American pole vaulter
Wikipedia - Armand Kajangwe -- Rwandan filmmaker
Wikipedia - Armando Rueda -- Mexican weightlifter
Wikipedia - Armando Tugnoli -- Italian weightlifter
Wikipedia - ArM-CM-%n -- River in Sweden
Wikipedia - Armed Forces Special Weapons Project -- U.S. nuclear weapons agency until 1947
Wikipedia - Armen Ghazaryan -- Armenian weightlifter
Wikipedia - Armenian carpet -- A weaving technique used for carpet, rugs and floor covers, etc.
Wikipedia - Armenian Highlands -- Highland area in western Asia south of the Caucasus
Wikipedia - Armenia-Saudi Arabia relations -- Bilateral relations between Armenia and Saudi arabia
Wikipedia - Armeria maritima -- flowering plant in the family Plumbaginaceae
Wikipedia - Armin Laschet -- German politician; current Minister-president of North Rhine-Westphalia
Wikipedia - Armin Meiwes -- German cannibal
Wikipedia - Armistead Burwell (judge) -- American judge (1939-1913)
Wikipedia - Armistice of 11 November 1918 -- Armistice during First World War between Allies and Germany
Wikipedia - Armistice of 22 June 1940 -- Armistice between France and Nazi Germany in World War II
Wikipedia - Armley Canal Road railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Armley Moor railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Armorican Massif -- A geologic massif that covers a large area in the northwest of France
Wikipedia - Arms Export Control Act -- United States law preventing exported weapons from being used for aggressive warfare
Wikipedia - Arm Share -- Thai web series
Wikipedia - Arms industry -- Industrial sector which manufactures weapons and military technology and equipment
Wikipedia - Arms race -- Competition between two or more parties to have superior armed forces
Wikipedia - Arms trafficking -- Illegal trafficking or smuggling of contraband weapons or ammunition
Wikipedia - Armstrong Tower -- Radio tower in New Jersey, United States
Wikipedia - Armstrong/Waweig Lake Water Aerodrome -- Former airport in Ontario, Canada
Wikipedia - Arm -- Proximal part of the free upper limb between the shoulder and the elbow
Wikipedia - Army & Navy sweets -- Traditional boiled sweet
Wikipedia - Army Institute of Management, Kolkata -- Management Institution in West Bengal
Wikipedia - Army of Lovers -- Swedish pop band
Wikipedia - Army Welfare Education Society -- Indian army educational organization for army children's
Wikipedia - Arna Wendell Bontemps
Wikipedia - Arne Aasheim -- Norwegian civil servant and diplomat
Wikipedia - Arne Aas -- Norwegian civil servant and politician
Wikipedia - Arne A. Jensen -- Norwegian businessman
Wikipedia - Arne Austeen -- Norwegian World War II flying ace
Wikipedia - Arne BergsvM-CM-%g -- Norwegian politician
Wikipedia - Arne Beurling -- Swedish mathematician
Wikipedia - Arnebia decumbens -- Species s of flowering plant in the borage family Boraginaceae
Wikipedia - Arnebia densiflora -- Species of flowering plant in the borage family Boraginaceae
Wikipedia - Arnebia -- Genus of flowering plants in the borage family Boraginaceae
Wikipedia - Arne Blix -- Norwegian journalist
Wikipedia - Arne Bogren -- Swedish sprint canoeist
Wikipedia - Arne Borjesson -- Swedish racewalker
Wikipedia - Arne Braut -- Norwegian politician
Wikipedia - Arne Brimi -- Norwegian chef and food writer
Wikipedia - Arne Broman -- Swedish mathematician
Wikipedia - Arne Carlsson (gymnast) -- Swedish gymnast
Wikipedia - Arne Damm -- Norwegian military officer and publisher
Wikipedia - Arne Drogseth -- Norwegian politician
Wikipedia - Arne Eidsmo -- Norwegian politician
Wikipedia - Arne Ekeberg -- Norwegian judge and civil servant
Wikipedia - Arne Ervig -- Norwegian sprint canoer
Wikipedia - Arne Espeland -- Norwegian writer
Wikipedia - Arne Fliflet -- Norwegian jurist and civil servant
Wikipedia - Arne Foldvik -- Norwegian oceanographer
Wikipedia - Arne Francke -- Swedish equestrian
Wikipedia - Arne Gjedrem -- Norwegian politician
Wikipedia - Arne Grunander -- Swedish ice hockey executive
Wikipedia - Arne Henriksen -- Norwegian architect
Wikipedia - Arne Henry Jensen -- Norwegian politician
Wikipedia - Arne Herjuaune -- Norwegian speed skater
Wikipedia - Arne Holmgren -- Swedish biochemist
Wikipedia - Arne Holst -- Norwegian bobsledder
Wikipedia - Arne Johan Almeland -- Norwegian sprint canoer
Wikipedia - Arne Johansen -- Norwegian speed skater
Wikipedia - Arne Karlsson (sailor) -- Swedish sailor
Wikipedia - Arne Karlsson (sport shooter) -- Swedish sports shooter
Wikipedia - Arne Kielland -- Norwegian politician
Wikipedia - Arne Knudsen -- Norwegian gymnast
Wikipedia - Arne Korsmo -- Norwegian architect
Wikipedia - Arne Kroghdahl -- Norwegian chess player
Wikipedia - Arne Lanes -- Norwegian weightlifter
Wikipedia - Arne Langset -- Norwegian politician
Wikipedia - Arne Leonhard Nilsen -- Norwegian politician
Wikipedia - Arne Lie (actor) -- Norwegian actor
Wikipedia - Arne Lindblad -- Swedish actor
Wikipedia - Arne Lyngstad -- Norwegian politician
Wikipedia - Arne M-CM-^Ekerson -- Swedish sailor
Wikipedia - Arne M-CM-^Xren -- Norwegian politician
Wikipedia - Arne Meurman -- Swedish mathematician
Wikipedia - Arne Nic. Sandnes -- Norwegian politician
Wikipedia - Arne Nilsen -- Norwegian politician
Wikipedia - Arne NM-CM-&ss (politician) -- Norwegian politician
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Wikipedia - Bang Hyo-mun -- South Korean weightlifter
Wikipedia - Banglar Jubo Shakti -- A country-wide campaign by TMC to help people of west bengal in distress
Wikipedia - Bangor-class minesweeper
Wikipedia - Bangor Teifi -- Welsh village
Wikipedia - Bangweulu Block -- A part of the Congo craton of central Africa
Wikipedia - Banh chuM-aM-;M-^Qi -- Sweet banana pancake
Wikipedia - Banita Sandhu -- Welsh actress
Wikipedia - Bankapasi railway station -- Railway Station in West Bengal
Wikipedia - Bank erosion -- marginal wear of a watercourse
Wikipedia - Bank Foot Metro station -- Tyne and Wear Metro station
Wikipedia - Bankipur (Bengal) -- Village in West Bengal.
Wikipedia - Bank of America Tower (Hong Kong) -- Skyscraper in Hong Kong
Wikipedia - Bank of China Tower (Hong Kong) -- Skyscraper in Central, Hong Kong
Wikipedia - Bank of New Zealand Te Aro branch building -- Historic building on the corner of Manners and Cuba Street, Wellington, New Zealand
Wikipedia - Bank of Sweden Prize in Economic Sciences in Memory of Alfred Nobel
Wikipedia - Bankra Nayabaz railway station -- Railway Station in West Bengal
Wikipedia - Bank Shot -- 1974 film by Gower Champion
Wikipedia - Banksia acanthopoda -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia aculeata -- Shrub of the family Proteaceae native to the southwest of Western Australia.
Wikipedia - Banksia acuminata -- Species of shrub in thefamily Proteaceae endemic to south-west Western Australia
Wikipedia - Banksia alliacea -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia anatona -- Species of flowering plant in the family Proteaceae native to Western Australia
Wikipedia - Banksia armata var. armata -- Variety of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia ashbyi subsp. boreoscaia -- Subspecies of shrub in thefamily Proteaceae from the north-west coast of Western Australia,
Wikipedia - Banksia ashbyi -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia attenuata -- A species of plant in the family Proteaceae found across much of the southwest of Western Australia
Wikipedia - Banksia baxteri -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia benthamiana -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia bipinnatifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia blechnifolia -- Species of shrub in the family Proteaceae from Western Australia
Wikipedia - Banksia borealis subsp. borealis -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia burdettii -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia candolleana -- Species of shrub in thefamily Proteaceae endemic to Western Australia
Wikipedia - Banksia chamaephyton -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia coccinea -- An erect shrub or small tree in the family Proteaceae native to the south west coast of Western Australia
Wikipedia - Banksia columnaris -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia corvijuga -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia cypholoba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia dallanneyi subsp. agricola -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. dallanneyi -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. media -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. pollosta -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. sylvestris -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi var. dallanneyi -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi var. mellicula -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia densa var. densa -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia densa var. parva -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dryandroides -- Species of shrub in the family Proteaceae from the south coast of Western Australia
Wikipedia - Banksia echinata -- Species of shrub in the family Proreaceae endemic to Western Australia
Wikipedia - Banksia elderiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia elegans -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia epimicta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia erythrocephala var. erythrocephala -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia fasciculata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia fraseri var. fraseri -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia fuscobractea -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia gardneri var. brevidentata -- Variety of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia gardneri var. gardneri -- Variety of plants in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia gardneri var. hiemalis -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia gardneri -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia grossa -- A shrub in the family Proteaceae endemic to Southwest Australia
Wikipedia - Banksia idiogenes -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia ilicifolia -- A tree in the family Proteaceae endemic to southwest Western Australia
Wikipedia - Banksia incana -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia insulanemorecincta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia ionthocarpa subsp. ionthocarpa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia kippistiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia laevigata subsp. fuscolutea -- Subspecies of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia lanata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia lemanniana -- Shrub of the family Proteaceae native to Western Australia
Wikipedia - Banksia lepidorhiza -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia leptophylla var. leptophylla -- Variety in the plant family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia leptophylla var. melletica -- Variety of flowering plant
Wikipedia - Banksia leptophylla -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia littoralis -- Species of tree in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia lullfitzii -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia meganotia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia meisneri subsp. ascendens -- Subspecies of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia meisneri subsp. meisneri -- Subspecies of plants in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia meisneri -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia micrantha -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia mimica -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia nobilis subsp. nobilis -- Subspeciesof plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia nobilis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia nutans var. cernuella -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia nutans var. nutans -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia oblongifolia -- A flowering plant in the family Proteaceae found along the eastern coast of Australia in New South Wales and Queensland
Wikipedia - Banksia octotriginta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia pallida -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia petiolaris -- A flowering plant of the family Proteaceae native to Western Australia
Wikipedia - Banksia platycarpa -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia plumosa subsp. plumosa -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia polycephala -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Banksia porrecta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia prionotes -- Species of shrub or tree in the family Proteaceae native to the southwest of Western Australia
Wikipedia - Banksia prolata subsp. archeos -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia prolata subsp. calcicola -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia prolata subsp. prolata -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia proteoides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia pseudoplumosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia pteridifolia subsp. pteridifolia -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia pteridifolia -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia pulchella -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia purdieana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia quercifolia -- Species of shrub in the family Proteaceae from the south coast of Western Australia
Wikipedia - Banksia recurvistylis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia repens -- Species of shrub in the family Proteaceae' native to Western Australia
Wikipedia - Banksia rosserae -- Species of shrub in the family Proteaceae endemic to inland Western Australia
Wikipedia - Banksia rufa subsp. chelomacarpa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. flavescens -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. magna -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. obliquiloba -- Subspecies of plant in the family Proteacea eendemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. pumila -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. rufa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. tutanningensis -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia scabrella -- A species of woody shrub in the family Proteaceae from Western Australia
Wikipedia - Banksia sceptrum -- flowering shrub in the family Proteaceae from Western Australia
Wikipedia - Banksia seminuda -- Species of tree in the family Proteaceae found in south west Western Australia
Wikipedia - Banksia serratuloides subsp. serratuloides -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia sessilis var. cordata -- Variety of plant in the family Proteaceae from the extreme south-west corner of Western Australia
Wikipedia - Banksia sessilis var. cygnorum -- Variety of plant in the family Proteaceae from the coast of Western Australia
Wikipedia - Banksia sessilis var. flabellifolia -- Variety of plant in the family Proteaceae from the South West Botanical Province of Western Australia
Wikipedia - Banksia sessilis var. sessilis -- Variety of plant in the family Proteaceae from Western Australia
Wikipedia - Banksia shanklandiorum -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia shuttleworthiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia solandri -- Species of shrub in the family Proteaceae from southwest Western Australia.
Wikipedia - Banksia speciosa -- Large shrub or small tree in the family Proteaceae found on the south coast of Western Australia
Wikipedia - Banksia sphaerocarpa var. caesia -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. dolichostyla -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. latifolia -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. pumilio -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. sphaerocarpa -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa -- A shrub or tree in the family Proteaceae widely distributed across the southwest of Western Australia
Wikipedia - Banksia splendida subsp. macrocarpa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia splendida subsp. splendida -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia squarrosa subsp. squarrosa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia strahanensis -- Extinct species of tree or shrub in the family Proteaceae known from western Tasmania
Wikipedia - Banksia stuposa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia subpinnatifida var. subpinnatifida -- Variety of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia subpinnatifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia telmatiaea -- A shrub in the family Proteaceae that grows in marshes and swamps along the lower west coast of Australia
Wikipedia - Banksia tenuis var. reptans -- Variety of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia tenuis var. tenuis -- Varietyof plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia tenuis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia tortifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia tricuspis -- Species of shrub or small tree in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia tridentata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia trifontinalis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia undata var. splendens -- Variety of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia undata var. undata -- Variety of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia undata -- Species of shrub in the family Proteaceae endemic to Western Australia.
Wikipedia - Banksia vestita -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia victoriae -- Species of shrub or tree in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia violacea -- A shrub or tree in the family Proteaceae found in low shrubland in southern regions of Western Australia
Wikipedia - Banksia viscida -- Species of shrub in the family Proteaceae from semi-arid inland Western Australia
Wikipedia - Banksia -- Genus of flowering plants in the family Proteaceae
Wikipedia - Banksia wonganensis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia xylothemelia -- Species of shrub in the family Proteaceae endemic to southern Western Australia
Wikipedia - Bankura horse -- Horse made from terracotta or clay in Panchmura Village, West Bengal, India. Originally used for ritual purposes, now used for decoration.
Wikipedia - Bankura Junction railway station -- Railway Station in West Bengal
Wikipedia - Bankura University -- A Public University in Bankura, West Bengal, India
Wikipedia - Bankura Unnayani Institute of Engineering -- College in West Bengal
Wikipedia - Bankwest -- Australian full-service bank
Wikipedia - Banned Books Week -- Annual awareness campaign
Wikipedia - Banpas railway station -- Railway Station in West Bengal
Wikipedia - Banstala railway station -- Railway Station in West Bengal
Wikipedia - Bantamweight (MMA) -- Weight class in mixed martial arts
Wikipedia - Bantamweight -- Weight class in combat sports
Wikipedia - Bantik language -- Austronesian language spoken in Sulawesi, Indonesia
Wikipedia - Bantustan -- Territory set aside for black inhabitants of South Africa and South West Africa (now Namibia), as part of the policy of apartheid
Wikipedia - Baphomet -- Deity or idol the Knights Templar were accused of worshiping
Wikipedia - Baqashot -- Collection of supplications, songs, and prayers sung by the Sephardic Syrian, Moroccan, and Turkish Jewish communities each week on Shabbat mornings
Wikipedia - Barabhum railway station -- Railway Station in West Bengal, India
Wikipedia - Barack Obama's farewell address -- Final public speech of Barack Obama as US President
Wikipedia - Barakah nuclear power plant -- Nuclear power station in the United Arab Emirates
Wikipedia - Barakah -- Blessing power in Islam
Wikipedia - Baranagar Road railway station -- Railway station in West Bengal, India
Wikipedia - Baranagar -- City in North 24 Parganas district of West Bengal, India
Wikipedia - Baranagore Ramakrishna Mission Ashrama High School -- Senior secondary boys' school in West Bengal, India
Wikipedia - Barasat Junction railway station -- Railway Station in West Bengal, India
Wikipedia - Barasat (Lok Sabha constituency) -- Lok Sabha Constituency in West Bengal
Wikipedia - Barasat Satya Bharati Vidya Pith -- School of West Bengal
Wikipedia - Barauni Thermal Power Station -- Building in India
Wikipedia - Barawertornis -- Extinct genus of birds
Wikipedia - Barbara Boucher Owens -- American computer scientist
Wikipedia - Barbara Florian -- Swedish actress
Wikipedia - Barbara H. Rosenwein -- British historian
Wikipedia - Barbara Mawer -- British biochemist and medical researcher
Wikipedia - Barbara M. Middlehurst -- Welsh astronomer
Wikipedia - Barbara Ntambirweki -- Ugandan lawyer, academic and activist
Wikipedia - Barbara Snell Dohrenwend -- Epidemiologist and social psychologist
Wikipedia - Barbara Webb -- Roboticist
Wikipedia - Barbara Weir (scientist) -- British scientist, editor and adventurer
Wikipedia - Barbara Womack Webb -- American judge; Associate Justice of the Arkansas Supreme Court
Wikipedia - Barbarossa decree -- Criminal order issued by the Wehrmacht during World War II
Wikipedia - Barbed Wire (1952 film) -- Western film starring Gene Autry
Wikipedia - Barbican House -- House next to Lewes castle, East Sussex
Wikipedia - Barbie in the Nutcracker -- 2001 film by Owen Hurley
Wikipedia - Barbon railway station -- Former railway station in Westmorland, England
Wikipedia - Barbro Alving -- Swedish journalist and writer
Wikipedia - Barbro Arfwidsson -- Swedish curler
Wikipedia - Barbro Feltzing -- Swedish politician
Wikipedia - Barbro Flodquist -- Swedish actress
Wikipedia - Barbro Hiort af OrnM-CM-$s -- Swedish actress
Wikipedia - Barbro Karlen -- A Swedish writer
Wikipedia - Barbro Kollberg -- Swedish actress
Wikipedia - Barbro Larsson -- Swedish actress
Wikipedia - Barbro Lonnkvist -- Swedish orienteering competitor
Wikipedia - Barbro M-CM-^Vstlihn -- Swedish artist
Wikipedia - Barbro Nilsson -- Swedish textile artist
Wikipedia - Barbro Oborg -- Swedish actress
Wikipedia - Barbro Westerholm -- Swedish politician
Wikipedia - Barb Wire (1922 film) -- Western film
Wikipedia - Barcha -- Type of pole weapon
Wikipedia - Bardic Grammar -- Medieval Welsh grammar for bards
Wikipedia - Bardiche -- Type of pole weapon
Wikipedia - Bardi people -- An Aboriginal Australian people living in the Kimberley region of Western Australia
Wikipedia - Bardsey cum Rigton -- Civil parish in West Yorkshire, England
Wikipedia - Bardsey railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Bardsey, West Yorkshire -- Village near Leeds, West Yorkshire, England
Wikipedia - Bare-Fisted Gallagher -- 1919 western film directed by Joseph Franz
Wikipedia - Barefoot -- Common term for the state of not wearing any footwear
Wikipedia - Barents Sea Opening -- The sea between Bear Island in the south of Svalbard and the north of Norway through which water flows from the Atlantic into the Arctic Ocean
Wikipedia - Barfleur-class ship of the line -- Class of Royal Navy sail-powered warships
Wikipedia - Bargachia railway station -- Railway station in West Bengal
Wikipedia - Barge -- flat-bottomed boat, built mainly for river, canal transport of heavy goods, usually towed by tugboats
Wikipedia - Baris (weevil) -- Genus of beetles
Wikipedia - Bari Weiss -- American opinion writer and editor
Wikipedia - Barkan Industrial Park -- Israeli industrial park in the West Bank
Wikipedia - Barkan -- Israeli settlement in the West Bank
Wikipedia - Barkerend -- Area of Bradford, West Yorkshire, England
Wikipedia - Barlowe's Guide to Extraterrestrials -- 1979 book by Wayne Barlowe
Wikipedia - Barmat scandal -- 1920s political scandal in the Weimar Republic
Wikipedia - Barnabas Bidwell -- Politician and lawyer of Massachusetts and Upper Canada (1763-1833)
Wikipedia - Barnabas Nawangwe -- Ugandan architect
Wikipedia - Barnaby Backwell -- 18th-century English politician
Wikipedia - Barnard Foord Bowes -- Commander of a British brigade in the Peninsula War
Wikipedia - Barnes Bridge Ladies Rowing Club -- Rowing club in West London
Wikipedia - Barnes power station -- 20th-century British power station
Wikipedia - Barney and Betty Hill -- United States couple who said they were abducted by aliens in 1961
Wikipedia - Barnweill Castle -- Former Scottish castle
Wikipedia - Barnwell railway station -- Former railway station in Northamptonshire, England
Wikipedia - Baroclinity -- measure of misalignment between the gradients of pressure and density in a fluid
Wikipedia - Baron Cromwell -- Title in the Peerage of England
Wikipedia - Baroque music -- Style of Western art music
Wikipedia - Barracks emperor -- Roman emperors who seized power through command of an army
Wikipedia - Barremian -- Fourth age and stage of the Early/Lower Cretaceous
Wikipedia - Barrett Wilbert Weed -- American actress
Wikipedia - Barrhead-Morinville-Westlock -- Defunct provincial electoral district in Alberta
Wikipedia - Barrier layer (oceanography) -- A layer of water separating the well-mixed surface layer from the thermocline
Wikipedia - Barron's (newspaper) -- American financial weekly newspaper
Wikipedia - Barrow Gang -- American gang active between 1932 and 1934
Wikipedia - Barry Cowen -- Irish Fianna Fail politician
Wikipedia - Barry Engelbrecht -- South African weightlifter
Wikipedia - Barry Kalms -- Australian Paralympic weightlifter and athlete
Wikipedia - Barry Loewer
Wikipedia - Barry O'Farrell -- 43rd Premier of New South Wales and Minister for Western Sydney 2011-2014
Wikipedia - Barry Rowe -- Australian politician
Wikipedia - Barry Schweid -- American journalist
Wikipedia - Barry Tuckwell -- Australian horn player
Wikipedia - Barry Webster (writer) -- Canadian writer
Wikipedia - Barry Wellman
Wikipedia - Barry Welsh Is Coming -- Welsh sketch show
Wikipedia - Bart Bartholomew -- American weightlifter
Wikipedia - Bart De Wever -- Belgian politician
Wikipedia - Barterode -- Village in Lower Saxony, Germany
Wikipedia - Barthold Hansteen Cranner -- Norwegian botanist
Wikipedia - Bartholomew Westley -- English ejected minister
Wikipedia - Bartizan -- Small turret projecting from the top of towers or parapets
Wikipedia - Bartlomiej Bonk -- Polish weightlifter
Wikipedia - Bartow, West Virginia -- Census-designated place in West Virginia, United States
Wikipedia - Bartsia alba -- Species of flowering plants in the broomrape family
Wikipedia - Bartsia -- A genus of flowering plants in the broomrape family
Wikipedia - Bartsiella -- Genus of flowering plants in the broomrape family Orobanchaceae
Wikipedia - Bart T. Blackwell -- American politician
Wikipedia - Baruch Awerbuch -- Israeli-American computer scientist
Wikipedia - Baruch Kurzweil -- Israeli literary critic
Wikipedia - Barzakh -- Islamic eschatological term, place between hell and heaven
Wikipedia - Basecamp (company) -- American web software company
Wikipedia - Base level -- Lowest limit for erosion processes
Wikipedia - Basellaceae -- Family of flowering plants
Wikipedia - Basement membrane -- A thin fibrous layer between the cells and the adjacent connective tissue in animals
Wikipedia - Base of skull -- Inferior area of the skull, composed of the endocranium and lower parts of the skull roof
Wikipedia - Baserri -- Traditional half-timbered or stone-built type of housebarn farmhouse found in the Basque Country in Northern Spain and Southwestern France
Wikipedia - Bash at the Brewery -- Impact Wrestling pay-per-view event series
Wikipedia - Basia Frydman -- Swedish actress
Wikipedia - Basia Wywerkowna -- Polish actress
Wikipedia - Basic Education High School No. 5 Tarmwe -- Public high school in Yangon, Myanmar
Wikipedia - Basic Laws of Sweden -- Constitutional law of Sweden
Wikipedia - Basil Blackwell
Wikipedia - Basil Fawlty -- Character in the British comedy series Fawlty Towers
Wikipedia - Basilios Stellios -- Australian weightlifter
Wikipedia - Basilisk (web browser) -- Web browser
Wikipedia - Basil Morgan -- West Indian cricketer and umpire
Wikipedia - Basil Wellicome -- British bobsledder
Wikipedia - Basin and Range Province -- Geologic province extending through much of the western United States and Mexico
Wikipedia - Basingwerk Abbey -- Ruin of an abbey near Holywell, Flintshire, Wales
Wikipedia - Basirhat College -- College in Basirhat, West Bengal, India
Wikipedia - Basirhat (Lok Sabha constituency) -- Lok Sabha Constituency in West Bengal
Wikipedia - Basket of Flowers (Faberge egg) -- 1901 Imperial Faberge egg
Wikipedia - Basketweave -- General textile technique of interlacing multiple horizontal strands and vertical strands, resulting in a square pattern
Wikipedia - Basket weaving
Wikipedia - Bass Brewery -- British Brewery founded 1777
Wikipedia - Basshunter -- Swedish singer, record producer and DJ
Wikipedia - Bassic -- Swedish-American musician
Wikipedia - Bass Strait -- Sea strait between the Australian mainland and Tasmania
Wikipedia - Bastard (law of England and Wales) -- Person whose parents were not married at the time of his or her birth
Wikipedia - Bastian Vasquez -- Norwegian terrorist
Wikipedia - Batasi railway station -- Railway station in West Bengal
Wikipedia - Bataspur railway station -- Railway Station in West Bengal
Wikipedia - Batavian Revolution -- Period between the Dutch and Batavian Republics (1794-1799)
Wikipedia - Bat Ayin -- Israeli settlement in the West Bank
Wikipedia - Bat bomb -- Experimental World War II weapon in which bats carried incendiary devices
Wikipedia - Batholomew Oluoma -- Nigerian weightlifter
Wikipedia - Bathory (band) -- Swedish metal band
Wikipedia - Bathroom -- room for personal hygiene activities, such as showering
Wikipedia - Bathsheba's spring and bower -- Spring
Wikipedia - Bathurst Power and Paper Company -- Former Canadian logging, lumber mill and wood-pulp paper company
Wikipedia - Bathysphere -- Unpowered spherical deep-sea observation submersible lowered on a cable
Wikipedia - Batiste -- Type of fine lightweight cloth
Wikipedia - Bat Lash -- fictional Western superhero in the DC Universe
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Wikipedia - Batman: The Long Halloween -- Limited comic book series by Jeph Loeb (1996-1997)
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Wikipedia - Battersea Power Station
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Wikipedia - Battle at Fort Utah -- 1850 battle between Native Americans and Mormons
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Wikipedia - Battle for Wesnoth
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Wikipedia - Battleground (2015) -- 2015 WWE pay-per-view and WWE Network event
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Wikipedia - Battle Hymn of the Republic -- American patriotic song written by Julia Ward Howe
Wikipedia - Battle of 2 Flowers -- Burmese television series
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Wikipedia - Battle of Adrianople -- Battle between Roman empire and Goths 378 AD
Wikipedia - Battle of Adwa -- Battle between the Ethiopian Empire and the Kingdom of Italy near the town of Adwa
Wikipedia - Battle of Agrigentum -- Naval battle between Carthage and Rome in 262 BC
Wikipedia - Battle of Ain Dara -- Battle between the Qaysi and Yamani tribo-political factions (1711)
Wikipedia - Battle of Aizkraukle -- 1279 battle between Lithuania and the Teutonic Order
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Wikipedia - Battle of Amgala (1989) -- Military operation in the Western Sahara War
Wikipedia - Battle of Anghiari -- 1440 battle between Milan and the Italian League
Wikipedia - Battle of Ankara -- Battle near Ankara on 20 July 1402, between the Timurid Empire and the Ottoman Sultanate
Wikipedia - Battle of Arafura Sea -- Naval battle in Western New Guinea
Wikipedia - Battle of Arausio -- Battle between the ancient Roman Republic and several German tribes
Wikipedia - Battle of Arawe -- WWII battle in the Pacific Theater
Wikipedia - Battle of Arbalo -- Battle between the Romans and the Germanii in 11 BC
Wikipedia - Battle of Arcis-sur-Aube -- 1814 battle between French and Allied forces
Wikipedia - Battle of Aylesford -- Battle between Britons and Anglo-Saxons, fought at Aylesford, Kent, England
Wikipedia - Battle of Baduhenna Wood -- Battle in 28 AD between the Frisii and the Romans led by Lucius Apronius
Wikipedia - Battle of Baia -- Battle between Moldavia and Hungary
Wikipedia - Battle of Barrosa -- 1811 battle in Spain between the British and French
Wikipedia - Battle of Beth Horon (66) -- Battle between Judean rebels and the Syrian Legion of the Roman Empire
Wikipedia - Battle of Bizani -- 1913 battle between Greek and Ottoman forces
Wikipedia - Battle of Blackett Strait -- Naval battle of the Pacific campaign of World War II, in the Blackett Strait between Kolombangara islands and Arundel Island in the Solomon Islands
Wikipedia - Battle of Blue Waters -- Battle between Lithuania and the Golden Horde
Wikipedia - Battle of Bolchu -- Battle between the Kutluk and Turgesh Khaganates (Gokturks)
Wikipedia - Battle of Boroughbridge -- 1322 battle between Edward II of England and rebellious nobles
Wikipedia - Battle of Bosra -- Battle between the Rashidun Caliphate and the Byzantine Empire
Wikipedia - Battle of Bremule -- 1119 battle between Henry I of England and Louis VI the Fat of France
Wikipedia - Battle of Brienne -- 1814 battle between Napoleon and Prussian and Russian forces
Wikipedia - Battle of Britain -- Waged between German and British air forces during WW2
Wikipedia - Battle of Brody (1941) -- World War II tank battle between the Wehrmacht and the Red Army from 23 to 30 June 1941
Wikipedia - Battle of Buir Lake -- 1388 battle between Ming and Northern Yuan
Wikipedia - Battle of Cape Celidonia -- Naval battle between the Ottoman Empire and the Habsburgs
Wikipedia - Battle of Cape Orlando -- Battle that took place on 4 July 1299 at St Marco di Val Demone, north-western Sicily, Italy
Wikipedia - Battle of Cape St. Vincent (1780) -- 1780 naval battle between Great Britain and Spain
Wikipedia - Battle of Cephalonia -- Medieval naval battle between the Eastern Roman Empire and the Aghlabids; Roman victory
Wikipedia - Battle of Cer -- Battle fought between Austria-Hungary and Serbia in August 1914
Wikipedia - Battle of Changanassery -- Battle in 1749 between Thekkumkur and Travancore, India
Wikipedia - Battle of Chapakchur -- Decisive battle between Kara Koyunlu and Aq Qoyunlu Turkomans
Wikipedia - Battle of Chausa -- a military engagement between Humayun and Sher Shah Suri
Wikipedia - Battle of Chippenham -- 878 battle between Vikings and Wessex
Wikipedia - Battle of Clitheroe -- 1138 battle between Scotland and England
Wikipedia - Battle of Coatit -- 1895 battle between Italy and Ethiopian proxies
Wikipedia - Battle of Constantinople (922) -- Battle between Byzantine and Bulgarian happened in 922
Wikipedia - Battle of Copenhagen (1801) -- Battle between British and Dano-Norwegian navies
Wikipedia - Battle of Corinth (146 BC) -- Battle between the Roman Republic and Corinth and its allies in 146 BC
Wikipedia - Battle of Craig Cailloch -- Scottish clan battle in 1441 between Clans Cameron and Mackintosh
Wikipedia - Battle of Craonne -- 1814 battle between French forces and Russian and Prussian forces
Wikipedia - Battle of Daecheong -- Skirmish between the South Korean and North Korean navies
Wikipedia - Battle of Delebio -- 1432 battle between Milan and Venice
Wikipedia - Battle of Dimbos -- Battle between the Ottoman Beylik and the Byzantine Empire
Wikipedia - Battle of Dimdim -- battle between the Safavid Empire and the Sunni Kurds of the Ottoman Empire (1609-1610)
Wikipedia - Battle of Diu -- a battle between Muslims and the Portuguese over Indian trade
Wikipedia - Battle of Domstadtl -- 1758 battle between the Habsburg Monarchy and the Kingdom of Prussia
Wikipedia - Battle of Doro Passage -- 1827 naval battle between the U.S. Navy and Greek pirates
Wikipedia - Battle of Drobak Sound -- Battle of World War II in the Norwegian Campaign
Wikipedia - Battle of Dublin -- A week of street battles in Dublin in 1922, beginning the Irish Civil War
Wikipedia - Battle of Dunkirk -- 1940 battle between the Allies and Germany in France
Wikipedia - Battle of Fakhkh -- Battle in June 786 between the Abbasids and al-Husayn ibn Ali
Wikipedia - Battle of Fallen Timbers -- Battle of the Northwest Indian War fought in 1794
Wikipedia - Battle of Fleurus (1690) -- Battle in the Nine Years' War between France and the Grand Alliance (1690)
Wikipedia - Battle of Forum Julii -- Battle between the forces of rival Roman emperors Otho and Vitellius (69 AD)
Wikipedia - Battle of Furth -- Battle during the Period of Swedish Intervention in the Thirty Years War
Wikipedia - Battle of Gallipoli (1416) -- Battle between Venice and the Ottoman Sultanate; upset Venetian victory
Wikipedia - Battle of Gangwana -- 18th-century battle on the Indian subcontinent, between Jodhpur/Marwar vs Jaipur
Wikipedia - Battle of Geok Tepe (1879) -- Battle between the Russian Empire and Turkmens
Wikipedia - Battle of Geok Tepe -- Battle between the Russian Empire and Turkmens (1881)
Wikipedia - Battle of Ghedi -- 1453 between Venice and Milan
Wikipedia - Battle of Grand Couronne -- 1914 battle between French and German armies in World War I
Wikipedia - Battle of Grand Port -- 1810 naval battle between the French Navy and the British Royal Navy
Wikipedia - Battle of Grunwald -- 1410 battle between the Teutonic Knights and Poland-Lithuania
Wikipedia - Battle of Guadalete -- Battle between the Visigothic Kingdom and the Umayyad Caliphate; decisive Umayyad victory leads to the fall of the Visigothic Kingdom and the Umayyad conquest of the peninsula
Wikipedia - Battle of Guelta Zemmur (October 1981) -- Battle of the Western Sahara War
Wikipedia - Battle of Hampton Roads -- 1862 naval battle in the American Civil War, the first between ironclads
Wikipedia - Battle of Harim -- Battle fought between Zengids and a combined army of Crusaders
Wikipedia - Battle of Hazir -- Battle between the Byzantine and Rashidun armies in present-day Syria in 637
Wikipedia - Battle of Heraclea -- battle in 280 BC between the Romans and Greeks commanded by Pyrrhus
Wikipedia - Battle of Hightower -- Battle in the Cherokee-American wars
Wikipedia - Battle of Hill 60 (Western Front) -- battle of the Western Front during World War I
Wikipedia - Battle of Hormozdgan -- Battle between Arsacid and Sasanian dynasties in 224
Wikipedia - Battle of Idistaviso -- Battle between Roman legions and Germanic peoples in 16 AD
Wikipedia - Battle of Imphal -- Battle between Japanese and Allied forces
Wikipedia - Battle of Issus -- Battle between Alexander the Great and the Achaemenids
Wikipedia - Battle of Jengland -- Battle between the Duchy of Brittany and West Francia; decsive Breton victory
Wikipedia - Battle of Jeokjinpo -- 1592 naval battle between Korea and Japan
Wikipedia - Battle of Jerusalem -- Battle between the British Empire and the Ottoman Empire in 1917
Wikipedia - Battle of Kanjaga -- Battle in Africa between Babatu and Ameria
Wikipedia - Battle of Karbala (1991) -- Battle in 1991 between Iraqi forces and rebels
Wikipedia - Battle of Karbala -- Battle in 680 between Yazid I and Husayn ibn Ali
Wikipedia - Battle of Khalkhyn Temple -- Border skirmish between Mongolia and Japan
Wikipedia - Battle of Khaybar -- 628 battle between Muslims and Jews in Khaybar, northwestern Arabia
Wikipedia - Battle of Kirkuk (2017) -- battle between Kurds and government forces in Iraq
Wikipedia - Battle of Kissingen -- Battle between Bavarian and Prussian troops in the Austrian-Prussian War
Wikipedia - Battle of Knocknaclashy -- Battle during Comwell's conquest of Ireland in 1651
Wikipedia - Battle of Koregaon -- Battle fought between British East India Company (Mostly Mahar soldiers) and the Peshwa faction of the Maratha Confederacy
Wikipedia - Battle of Kosovo (1448) -- 1448 battle between Hungarian-led Crusaders and the Ottoman Empire
Wikipedia - Battle of Kunyang -- Battle between Wang Mang and Liu Xiu in 23 AD
Wikipedia - Battle of Lagos -- A naval battle between France and Great Britain in 1759
Wikipedia - Battle of Lake Borgne -- naval battle fought between Britain and the United States in the War of 1812
Wikipedia - Battle of Lake Huleh (1157) -- Battle fought between Zengids and Kingdom of Jerusalem
Wikipedia - Battle of La Paz -- Battle between the U.S. and Mexico as part of the Pacific Coast Camapaign
Wikipedia - Battle of Las Navas de Tolosa -- Battle between Iberian Christian armies and an Almohad Muslim army (1212)
Wikipedia - Battle of Leego (2015) -- Attack by al-Shabaab on an African Union base in southwestern Somalia
Wikipedia - Battle of Lena -- Medieval battle over the throne of Sweden
Wikipedia - Battle of Lewes -- 1264 battle of the Second Barons' War
Wikipedia - Battle of Lincoln (1878) -- five-day-long firefight between civilians in Lincoln, New Mexico
Wikipedia - Battle of Lipantitlan -- Battle along the Nueces River on November 4, 1835 between the Mexican Army and Texian insurgents
Wikipedia - Battle of Locus Castorum -- Battle between the forces of rival Roman emperors Otho and Vitellius (69 AD)
Wikipedia - Battle of Lumphanan -- 1057 battle between Macbeth and Malcolm III of Scotland
Wikipedia - Battle of Maclodio -- 1427 battle between Venice and Milan
Wikipedia - Battle of Macroom -- Battle during Cromwell's conquest of Ireland in 1650
Wikipedia - Battle of Manzikert -- Battle between the Byzantine Empire and Seljuq Turks in 1071
Wikipedia - Battle of Maqongqo -- Battle between Zulu factions
Wikipedia - Battle of Marengo -- 1800 battle between French and Austrian forces
Wikipedia - Battle of Marignano -- Battle in 1515 primarily between Switzerland and France
Wikipedia - Battle of Marilao River -- 1899 battle between Philippine and American forces
Wikipedia - Battle of Marj Dabiq -- Battle during the 1516-17 war between the Ottoman Empire and the Mamluk Sultanate
Wikipedia - Battle of Marv -- Battle between the Safavid Iran and the Shaybanids
Wikipedia - Battle of Matewan -- 1920 shootout in Matewan, West Virginia
Wikipedia - Battle of McDowell -- Battle of the American Civil War
Wikipedia - Battle of M-CM-^Gildir -- A battle between the Ottoman Turks and Iran in the 16th century
Wikipedia - Battle of M-CM-^Vland -- Naval battle between an allied Danish-Dutch fleet and the Swedish navy in the Baltic Sea
Wikipedia - Battle of M-CM-^VrlygsstaM-CM-0ir -- Battle between Icelandic clans
Wikipedia - Battle of Megiddo (15th century BC) -- Ancient battle between the Egyptian Empire and Canaanite rebels
Wikipedia - Battle of Meloria (1284) -- Naval battle between Pisa and Genoa; decisive Genoan victory
Wikipedia - Battle of Modon (1403) -- Last major battle between the Venetians and the Genoese
Wikipedia - Battle of Montereau -- 1814 battle between the French and Austrians
Wikipedia - Battle of Montevideo (1823) -- Battle between the Brazilian Empire and Portugal; Brazilian victory
Wikipedia - Battle of Montgisard -- 1177 fight between the Kingdom of Jerusalem and the Ayyubids
Wikipedia - Battle of Montijo -- 1644 battle between Portugal and Spain
Wikipedia - Battle of Mortemer -- Battle in 1054 between England and France
Wikipedia - Battle of Mursa Major -- Battle between Magnentius and Constantius II
Wikipedia - Battle of Mynydd Carn -- historic Welsh military engagement
Wikipedia - Battle of Nahrawan -- Battle between Ali ibn Abi Talib and the Kharijites (658)
Wikipedia - Battle of Neerwinden (1793) -- 1793 battle between the French and the First Coalition
Wikipedia - Battle of Neville's Cross -- A Medieval battle between England and Scotland
Wikipedia - Battle of Newry Road -- Gun battle between British Army helicopters and Provisional IRA's armed trucks in 1993
Wikipedia - Battle of Nicopolis (48 BC) -- 48 BC battle between the Kingdom of Pontus and the Roman Republic
Wikipedia - Battle of Nieuwpoort -- Pivotal battle of the 80 Years' War between the Dutch Republic and Spain, close to city of Nieuwpoort, now in Belgium
Wikipedia - Battle of Nirmohgarh (1702) -- Battle fought between Sikhs and the Mughal Empire in 1702
Wikipedia - Battle of Oldendorf -- Battle (1633) during the Thirty Years' War which resulted in a decisive victory for the Swedish army over the Holy Roman Empire army
Wikipedia - Battle of Oliwa -- Naval battle during the Polish-Swedish War
Wikipedia - Battle of Orewin Bridge -- 13th c. battle between the English and Welsh
Wikipedia - Battle of Osan -- First battle between North Korean and American forces during the Korean War
Wikipedia - Battle of Oslo (1161) -- Battle during the 12th c. Norwegian civil wars
Wikipedia - Battle of Oswestry -- Battle of the First English Civil War
Wikipedia - Battle of Otterburn -- Medieval battle between England and Scotland
Wikipedia - Battle of Pelekanon -- Battle between the Eastern Roman Empire and the Ottoman Beylik
Wikipedia - Battle of Pelusium (525 BC) -- Battle between the Achaemenid Empire and Egypt
Wikipedia - Battle of Pliska -- Battle between the First Bulgarian Empire and the Eastern Roman Empire; decisive Bulgarian victory
Wikipedia - Battle of Pollentia -- 402 battle between Romans and Visigoths
Wikipedia - Battle of Pungdo -- 1894 naval battle between China and Japan
Wikipedia - Battle of Qatwan -- Battle between the Qara Khitai and the Seljuq Empire
Wikipedia - Battle of Quebec (1775) -- 1775 battle between Americans and British near Quebec City, Canada
Wikipedia - Battle of Quebec (ice hockey) -- Sports rivalry between Montreal Canadiens and Quebec Nordiques
Wikipedia - Battle of Randeniwela -- 1630 battle in the Sinhalese-Portuguese War
Wikipedia - Battle of Ridgeway -- Battle between the Fenian Brotherhood and the Province of Canada; Fenian victory
Wikipedia - Battle of Rochester -- Battle between Wessex and the Vikings
Wikipedia - Battle of Rovine -- 1395 battle between the Ottomans and Wallacians
Wikipedia - Battle of Ruspina -- Battle between the Republican forces of the Optimates and forces loyal to Julius Caesar (46 BC)
Wikipedia - Battle of Sabzak -- A battle in north Afghanistan between Spanish and Italian troops and Taliban forces.
Wikipedia - Battle of Salamis -- Naval battle fought between an alliance of Greek city-states and the Persian Empire in 480 BC
Wikipedia - Battle of Sanaa (2014) -- Battle between the Houthis and the Hadi-led government
Wikipedia - Battle of Sandema -- Battle between Babatu and Builsa people
Wikipedia - Battle of Sandfontein -- Battle fought between the Union of South Africa and the German Empire
Wikipedia - Battle of San Juan (1797) -- 1797 battle between the British and Spanish
Wikipedia - Battle of San Romano -- 1432 battle between Florence and Siena
Wikipedia - Battle of Santa Cruz de Tenerife (1657) -- 1657 naval battle between Spain and England
Wikipedia - Battle of Sarikamish -- Battle between Russia and the Ottoman Empire; was justification for Armenian Genocide
Wikipedia - Battle of Schliengen -- Battle between Jean Moreau and Archduke Charles, Duke of Teschen; Austrian victory
Wikipedia - Battle of Schwechat -- Battle during Hungarian Revolution of 1848
Wikipedia - Battle of Scotch Corner -- 1st century AD battle between the British Brigantes and the Romans
Wikipedia - Battle of Seneffe -- Between a French army under the command of Louis II de Bourbon, Prince de Conde and the Dutch-Habsburg army under the Dutch Stadtholder William III of Orange
Wikipedia - Battle of Sepeia -- Battle between Spartan forces led by Cleomenes I and Argos (494 BC)
Wikipedia - Battle of Sewell's Point -- Battle in the American Civil War
Wikipedia - Battle of Silva Arsia -- Battle in c.509 BC between the Roman Republic and Etruscan Tarquinii and Veii forces
Wikipedia - Battle of Soissons (486) -- Battle between Syagrius's Soissons and the Salian Franks
Wikipedia - Battle of Soncino -- 1431 battle between Venice and Milan
Wikipedia - Battle of Spartolos -- Peloponnesian War battle, 429 BC between Athens and the Chalcidian League and their allies
Wikipedia - Battle of Stanwix Station -- Westernmost skirmish of the American Civil War
Wikipedia - Battle of Surabaya -- Battle between British and Indonesian forces during the Indonesian National Revolution
Wikipedia - Battle of Svolder -- Naval battle in September 999 or 1000 in the western Baltic Sea
Wikipedia - Battle of Taillebourg -- Medieval battle between France and England
Wikipedia - Battle of Tannenberg -- Battle between Russian Empire and Germany during World War I
Wikipedia - Battle of Taranto -- Naval battle between the Regia Marina and the Royal Navy; part of the Battle of the Mediterranean
Wikipedia - Battle of Tassafaronga -- naval battle between US Navy and Imperial Japanese Navy warships during the Guadalcanal campaign
Wikipedia - Battle of Tecroghan -- Battle during Cromwell's conquest of Ireland in 1650
Wikipedia - Battle of Telamon -- Battle between the Roman Republic and a Celtic alliance
Wikipedia - Battle of Tell El Kebir -- Battle between Egyptian army and British military (1882)
Wikipedia - Battle of Tenedos (73 BC) -- Battle between the fleets of Rome and Pontus in the Third Mithridatic War
Wikipedia - Battle of Tenedos (86 BC) -- A naval battle between the forces of Mithridates VI of Pontus and the Roman Republic
Wikipedia - Battle of Teugen-Hausen -- 1809 battle in the Napoleonic wars between the French and the Austrians
Wikipedia - Battle of Texel -- Naval Battle off the island of Texel (1673) between Dutch and combined English and French fleets
Wikipedia - Battle of the Aegates -- Naval battle between Carthage and Rome in 241 BC
Wikipedia - Battle of the Allia -- Battle fought c.M-bM-^@M-^I390 BC between the Gallic Senones and the Roman Republic.
Wikipedia - Battle of the Angrivarian Wall -- Battle between the Roman general Germanicus and an alliance of Germanic tribes commanded by Arminius in 16 AD
Wikipedia - Battle of the Baggage -- Battle between the forces of the Umayyad Caliphate and the Turkic Turgesh tribes
Wikipedia - Battle of the Basque Roads -- 1809 naval battle between the British and the French
Wikipedia - Battle of the Bulge -- German offensive through the Ardennes forest on the Western Front towards the end of World War II
Wikipedia - Battle of the Caribbean -- 1941-1945 naval campaign between Allied and Axis forces in World War II
Wikipedia - Battle of the Catalaunian Plains -- Battle 451 AD in Gaul, between forces led by the Western Roman Empire and Attila the Hun
Wikipedia - Battle of the Espero Convoy -- WWII battle between Italy and the Allies
Wikipedia - Battle of the Eurymedon -- Battle between the Delian League and the Achaemenid Empire
Wikipedia - Battle of the Frontiers -- Series of battles; part of the Western Front of World War I
Wikipedia - Battle of the Gebora -- 1811 battle between Spain and France
Wikipedia - Battle of the Granicus -- Battle fought between Alexander the Great and the Achaemenids
Wikipedia - Battle of the Great Plains -- Battle between Rome and Carthagie late in the Second Punic War
Wikipedia - Battle of the Kalka River -- Middle ages battle between the Mongol Empire and a Rus' coalition
Wikipedia - Battle of the Lupia River -- Battle between the Romans and the Sicambri in the Ruhr Valley in 11 BC
Wikipedia - Battle of the Medway -- Battle between British tribes and Roman invaders (43 AD)
Wikipedia - Battle of the Nile -- Naval battle between Britain and France
Wikipedia - Battle of the Plains of Abraham -- 1759 battle between British and French troops near Quebec City, Canada
Wikipedia - Battle of the Ravine -- College rivalry between Henderson State University and Ouachita Baptist University
Wikipedia - Battle of the Rosebud -- 1876 battle between the US and Native American tribes
Wikipedia - Battle of the Salween River
Wikipedia - Battle of the Sit River -- Battle between the invading Mongol Empire and the defending Principality of Vladimir-Suzdal
Wikipedia - Battle of the Somme -- WWI battle between France and Britain against Germany on the Western Front
Wikipedia - Battle of the Teutoburg Forest -- Military battle between Germanic and Roman forces in 9 CE
Wikipedia - Battle of the Tonelero Pass -- Battle between the Argentine Confederation Army and the Empire of Brazil Navy in 1851, at El Tonelero pass on the Parana River, during the Platine War
Wikipedia - Battle of Ticinus -- Battle between Carthaginian and Romans forces in 218 BC
Wikipedia - Battle of Tippecanoe -- 19th-century battle between US military and Indians in the Indiana territory
Wikipedia - Battle of Torches -- A battle between the Ottoman Empire and Iran
Wikipedia - Battle of Toulon (1744) -- 1744 naval battle between a British and a Franco-Spanish fleet
Wikipedia - Battle of UjM-EM-^[cie -- battle between Poland-Lithuania and Sweden; Swedish victory
Wikipedia - Battle of Ulai -- Battle between the inading Assyrians and the kingdom of Elam
Wikipedia - Battle of Urmia (1604) -- Battle between the Ottoman Empire and Safavid Iran
Wikipedia - Battle of Vaslui -- Battle between Stephen III of Moldavia and the Ottoman governor of Rumelia, Hadim Suleiman Pasha
Wikipedia - Battle of Velestino -- Two battles between the Kingdom of Greece and the Ottoman Empire during the Greco-Ottoman War of 1897
Wikipedia - Battle of Verdun -- Battle on the Western Front during the First World War
Wikipedia - Battle of Vienna -- Battle near Vienna on 12 September 1683, between the Christian European States and the Ottomans, won by Christians commanded by Polish King John III Sobieski
Wikipedia - Battle of Villmanstrand -- Battle in the Russo-Swedish War of 1741-1743
Wikipedia - Battle of Vrbanja Bridge -- 1995 confrontation between UN peacekeepers and Army of Republika Srpska
Wikipedia - Battle of Wagram -- 1809 battle during the Napoleonic Wars between French and Austrian armies
Wikipedia - Battle of Warka -- Battle between Poland-Lithuania and Sweden; decisive Polish victory
Wikipedia - Battle of Warsaw (1656) -- Battle of the Polish-Lithuanian Commonwealth and Crimean Khanate, against Sweden and Brandenburg
Wikipedia - Battle of Warsaw (1705) -- A Battle near Warsaw in 1704, between the Polish-Lithuanian Commonwealth and Saxony, against Sweden
Wikipedia - Battle of Warsaw (1831) -- Fought in September 1831 between Imperial Russia and Poland
Wikipedia - Battle of Wevelinghoven -- Last battle of the Thirty Years' War
Wikipedia - Battle of Weymouth -- Battle during the First English Civil War
Wikipedia - Battle of Wittstock -- Battle (1636) during the Thirty Years' War in which a Swedish-allied army decisively defeated a combined Imperial-Saxon army
Wikipedia - Battle of Xuzhou -- 1938 battle between Japan and China
Wikipedia - Battle of Yamen -- 1279 naval battle between the Song dynasty and the Mongol Yuan dynasty; decisive Yuan victory
Wikipedia - Battle of Yancheng -- Battle between the Jurchen Jin and the Song
Wikipedia - Battle of Yassicemen -- A battle between Seljuk Turks and Khwarazmshas in Turkey
Wikipedia - Battle of Yinshan -- Battle between the Tang dynasty and Eastern Turkic Khaganate
Wikipedia - Battle of Zagonara -- 1424 battle between Florence and Milan
Wikipedia - Battle of Zanzibar -- Encounter between the German Kaiserliche Marine and the British Royal Navy early in World War I
Wikipedia - Battle of Zygos Pass -- Battle between the Byzantine empire and the Pechenegs
Wikipedia - Battle on the Irpin River -- Semi-legendary, supposed 1320s battle between Lithuania and Kiev
Wikipedia - Battle on the Po (1431) -- 1431 naval battle between Milan and Venice
Wikipedia - Battle on Vrtijeljka -- 1685 battle between Venetians and Ottomans
Wikipedia - Batui language -- Austronesian language spoken in Sulawesi, Indonesia
Wikipedia - Bauernfeld Prize -- Austrian literary prize that was awarded between 1894 and 1921
Wikipedia - Bauerntanz zweier Kinder -- 1895 film
Wikipedia - Bauhinia -- Genus of flowering plants
Wikipedia - Baum-Welch algorithm
Wikipedia - Bauria railway station -- Railway station in West Bengal, India
Wikipedia - Bavaria Brewery (Colombia) -- Colombian brewery company
Wikipedia - Bawn -- Defensive wall surrounding an Irish tower house
Wikipedia - Bay (architecture) -- Architectural space between elements
Wikipedia - Baya weaver -- Species of bird found in southeast Asia
Wikipedia - Bay-BiM-CM-1an Transmission Line -- 230 kV power line in the Philippines
Wikipedia - Bayda (land) -- Desert between Mecca and Medina
Wikipedia - Bayidie Festival -- Festival of the people of Mo in Wenchi
Wikipedia - Bayirbucak -- Region in northwestern of Syria
Wikipedia - Baynes Hydroelectric Power Station -- Proposed power station in Angola and Namibia
Wikipedia - Bay of Biscay -- Gulf of the northeast Atlantic Ocean located south of the Celtic Sea off the west coast of France and the north coast of Spain
Wikipedia - Bay of Pigs Invasion -- Failed landing operation on the southwestern coast of Cuba, April 1961
Wikipedia - Bayonet -- Knife-like weapon attached to end of a firearm
Wikipedia - Bayonne Bridge -- Bridge between New Jersey and New York
Wikipedia - Bayshore Route -- Highway between Kanagawa, Tokyo and Chiba prefecture, Japan
Wikipedia - Bayswater -- Suburb of west London
Wikipedia - Bay View incident -- 1917 violence between Milwaukee police and anarchists
Wikipedia - Bay Windows -- American weekly LGBT newspaper for New England
Wikipedia - Bazooka -- Man-portable recoilless rocket antitank weapon
Wikipedia - BBC Domesday Reloaded -- Local history web site for the digitised content of the BBC's 1986 Domesday Project
Wikipedia - BBC North West -- Region of the British Broadcasting Corporation
Wikipedia - BBC Radio Cymru -- Welsh national radio station
Wikipedia - BBC Radio Newcastle -- BBC local radio station for Tyne and Wear, England
Wikipedia - BBC Radio Wales -- Welsh national radio station
Wikipedia - BBC Radio WM -- BBC Local Radio service for the West Midlands
Wikipedia - BB cream -- Marketing term that stands for blemish balm, blemish base, beblesh balm, and in Western markets, beauty balm
Wikipedia - BBC Two 'Computer Generated 2' ident -- Ident used by BBC Two between 1979 and 1986
Wikipedia - BBC Weather -- BBC's department in charge of broadcasting weather forecasts
Wikipedia - BCWest Air -- Defunct small Canadian airline (2007-2008)
Wikipedia - B. Darvill's Wild West Show -- Album by Son of Dave
Wikipedia - Beach at Scheveningen in Stormy Weather -- Painting by Vincent van Gogh
Wikipedia - Beach ridge -- Wave-swept or wave-deposited ridge running parallel to a shoreline
Wikipedia - Beachy Head West -- Conservation areas in the English Channel off the East Sussex coast
Wikipedia - Beagle Commonwealth Marine Reserve -- Australian marine protected area in the Bass Strai off Victoria
Wikipedia - Beaker (web browser) -- Web browser software
Wikipedia - Beall's List -- Defunct website listing predatory open-access publishers and journals
Wikipedia - Bean pie -- Sweet custard pie
Wikipedia - Bean weevil -- Subfamily of beetles
Wikipedia - Bear 71 -- 2012 Canadian web documentary
Wikipedia - Beara Way -- Long-distance walking trail in southwest Ireland
Wikipedia - Bear Creek Township, Poweshiek County, Iowa -- Township in Iowa, USA
Wikipedia - Bear Creek Wind Power Project -- Wind farm in Pennsylvania, USA
Wikipedia - Bear cuscus -- species of marsupial native to Sulawesi island
Wikipedia - Bearded axe -- Axe with a wide cutting edge, particularly on the lower side of the head
Wikipedia - Bearing (navigation) -- In navigation, horizontal angle between the direction of an object and another object
Wikipedia - Bearpaw (brand) -- Footwear brand
Wikipedia - Bear River (Great Salt Lake) -- River in southwestern Wyoming, southeastern Idaho, and northern Utah
Wikipedia - Bear spear -- Type of pole weapon primarily used for bear hunting
Wikipedia - Beasts of No Nation -- Book by Uzodinma Iweala
Wikipedia - Beata Prei -- Polish weightlifter
Wikipedia - Beate Eriksen -- Norwegian director and actress
Wikipedia - Beate Grimsrud -- Norwegian writer
Wikipedia - Beate Heieren Hundhammer -- Norwegian politician
Wikipedia - Beate Kristiansen -- Norwegian sailor
Wikipedia - Beater (weaving) -- Weaving tool used to push the weft yarn securely into place
Wikipedia - Beate West-Leuer -- German psychotherapist and academic
Wikipedia - Beatha Nishimwe -- Rwadan athlete
Wikipedia - Beatrice Ask -- Swedish politician
Wikipedia - Beatrice Catanzaro -- Italian-Swedish artist
Wikipedia - Beatrice Dickson -- Swedish philanthropist
Wikipedia - Beatrice Halsaa -- Norwegian political scientist
Wikipedia - Beatrice Hill-Lowe -- Irish archer
Wikipedia - Beatrice M. Sweeney -- American plant physiologist and circadian rhythms researcher (1914-1989)
Wikipedia - Beatrice Webb -- English sociologist, economist, socialist, and social reformer
Wikipedia - Beatrijs (magazine) -- Dutch Catholic weekly magazine for women
Wikipedia - Beatrix Mugishagwe -- Tanzanian film director
Wikipedia - Beatriz Piron -- Dominican Republic weightlifter
Wikipedia - Beats Per Minute (website) -- Website
Wikipedia - Beauchamp Tower
Wikipedia - Beaufort's Dyke -- Oceanic trench between Northern Ireland and Scotland
Wikipedia - Beaufort Sea -- A marginal sea of the Arctic Ocean north of the Northwest Territories, the Yukon, and Alaska
Wikipedia - Beau Geste (1939 film) -- 1939 film by William A. Wellman
Wikipedia - Beau (guitarist) -- British singer-songwriter and twelve-string guitar player
Wikipedia - Beauprea spathulaefolia -- Species of flowering plants in the family Proteaceae
Wikipedia - Beauty and the Beat (Tarja album) -- live collaboration between Tarja Turunen and Mike Terrana
Wikipedia - Beauty Behind the Madness -- 2015 studio album by The Weeknd
Wikipedia - Bea Uusma -- Swedish author, illustrator and medical doctor
Wikipedia - Beaver Wars -- 17th c. wars between Hurons and Iroquois
Wikipedia - Bebaakee -- Indian drama web drama
Wikipedia - Because of a Flower -- 1967 film
Wikipedia - Because This Is My First Twenty -- Korean variety show
Wikipedia - Because We Are Girls -- 2019 documentary film
Wikipedia - Because We Want To -- 1998 single by Billie Piper
Wikipedia - Bec de corbin -- Medieval pole weapon
Wikipedia - Becker muscular dystrophy -- X-linked recessive inherited disorder characterized by slowly progressive muscle weakness of the legs and pelvis
Wikipedia - Becket (1924 film) -- 1924 film by George Ridgwell
Wikipedia - Beckford's Tower -- Architectural folly near Bath, England
Wikipedia - Beck's theorem (geometry) -- On lower bounds on the number of lines determined by a set of points in the plane
Wikipedia - Beck Weathers -- American writer
Wikipedia - Becky Sharp (film) -- 1935 film by Rouben Mamoulian, Lowell Sherman
Wikipedia - Becoming Astrid -- 2018 Danish-Swedish film directed by Pernille Fischer Christensen
Wikipedia - Becoming Billie Holiday -- 2008 book by Carole Boston Weatherford
Wikipedia - Bede Metro station -- Tyne and Wear Metro station in South Tyneside
Wikipedia - Bedford Hills Correctional Facility for Women -- Prison in Bedford Hills, Westchester County, New York, US
Wikipedia - Bediha TunadaM-DM-^_i -- Turkish weightlifter
Wikipedia - Bedrock Anthem -- 1993 single by "Weird Al" Yankovic
Wikipedia - Bedroom Eyes (musician) -- Swedish indie pop singer and songwriter
Wikipedia - Bedwetters (band)
Wikipedia - Bedwetting alarm
Wikipedia - Bee and Flower -- American band
Wikipedia - Beecher Island -- A sandbar located along the lower course of the Arikaree River
Wikipedia - Beech -- Genus of flowering plants in the family Fagaceae
Wikipedia - Beef on weck -- Roast beef sandwich on a kummelweck roll
Wikipedia - Beef Wellington -- Filet steak with pM-CM-"te and duxelles in puff pastry
Wikipedia - Been There Done That (NOTD song) -- 2018 single by Swedish duo NOTD
Wikipedia - Beer and breweries by region -- Wikimedia list article
Wikipedia - Beer rating -- Website or system evaluating beer
Wikipedia - Beer wench
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Wikipedia - Beethoven and Mozart -- Overview of the relationship between Ludwig van Beethoven and Wolfgang Amadeus Mozart
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Wikipedia - Begonia abbottii -- Species of flowering plant
Wikipedia - Begonia abdullahpieei -- Species of flowering plant
Wikipedia - Begonia aberrans -- Species of flowering plant
Wikipedia - Begonia aborensis -- Species of flowering plant
Wikipedia - Begonia acaulis -- Species of flowering plant
Wikipedia - Begonia acclivis -- Species of flowering plant
Wikipedia - Begonia acerifolia -- Species of flowering plant
Wikipedia - Begonia aceroides -- Species of flowering plant
Wikipedia - Begonia acetosa -- Species of flowering plant
Wikipedia - Begonia acetosella -- Species of flowering plant
Wikipedia - Begonia acida -- Species of flowering plant
Wikipedia - Begonia aconitifolia -- Species of flowering plant
Wikipedia - Begonia acuminatissima -- Species of flowering plant
Wikipedia - Begonia acutifolia -- Species of flowering plant
Wikipedia - Begonia acutiloba -- Species of flowering plant
Wikipedia - Begonia acutitepala -- Species of flowering plant
Wikipedia - Begonia adamsensis -- Species of flowering plant
Wikipedia - Begonia adenodes -- Species of flowering plant
Wikipedia - Begonia adenopoda -- Species of flowering plant
Wikipedia - Begonia adenostegia -- Species of flowering plant
Wikipedia - Begonia adpressa -- Species of flowering plant
Wikipedia - Begonia adscendens -- Species of flowering plant
Wikipedia - Begonia aenea -- Species of flowering plant
Wikipedia - Begonia aequata -- Species of flowering plant
Wikipedia - Begonia aequatoguineensis -- Species of flowering plant
Wikipedia - Begonia aequatorialis -- Species of flowering plant
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Wikipedia - Begonia aeranthos -- Species of flowering plant
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Wikipedia - Begonia balangcodiae -- Species of flowering plant
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Wikipedia - Begonia bonus-henricus -- Species of flowering plant
Wikipedia - Begonia brandbygeana -- Species of flowering plant
Wikipedia - Begonia brevirimosa -- Species of flowering plant
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Wikipedia - Begonia caramoanensis -- Species of flowering plant
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Wikipedia - Behind the Mask of Zorro -- 1965 Italian western film directed by Ricardo Blasco
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Wikipedia - BelgiM-CM-+lei -- Avenue in Antwerp, Belgium
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Wikipedia - Beliefnet -- Website
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Wikipedia - Bellis perennis -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - Bellium -- Genus of flowering plants in the daisy family Asteraceae
Wikipedia - Bell's Weekly Messenger -- British Sunday newspaper
Wikipedia - Bell tower -- A tower that contains one or more bells, or that is designed to hold bells
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Wikipedia - Bell Weir Lock -- Lock on the River Thames in England
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Wikipedia - Belovezha Accords -- 1991 agreement that established the Commonwealth of Independent States
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Wikipedia - Benguela Bank Marine Protected Area -- A marine conservation area off the west coast of South Africa
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Wikipedia - Benguela Muds Marine Protected Area -- A marine conservation area off the Western Cape province of South Africa
Wikipedia - Ben Helfgott -- British weightlifter (born 1929)
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Wikipedia - Benjamin Blencowe -- British and Canadian molecular biologist
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Wikipedia - Benjamin Weir -- American hostage
Wikipedia - Benjamin West -- 18th and 19th-century American painter
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Wikipedia - Bennelong SwissWellness Cycling Team p/b Cervelo -- Australian cycling team
Wikipedia - Bennett acceptance ratio -- Algorithm for estimating the difference in free energy between two systems
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Wikipedia - Ben Rhydding railway station -- Railway station in West Yorkshire, England
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Wikipedia - Benthic zone -- the region at the lowest level of a body of water including the sediment surface and some sub-surface layers
Wikipedia - Benthoscope -- Unpowered spherical deep-sea observation submersible lowered on a cable
Wikipedia - Bent M-CM-^Enund Ramsfjell -- Norwegian curler
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Wikipedia - Bent (song) -- 2000 single by Matchbox Twenty
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Wikipedia - Benwell -- District
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Wikipedia - Berger-Kazdan comparison theorem -- Gives a lower bound on the volume of a Riemannian manifold
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Wikipedia - Bernard Kettlewell
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Wikipedia - Bernard Nieuwentyt
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Wikipedia - Bernard Weiner
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Wikipedia - Berndt Berndtsson -- Swedish canoeist
Wikipedia - Berndt HM-CM-$ppling -- Swedish canoeist
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Wikipedia - Bertil Bothen -- Swedish sailor
Wikipedia - Bertil Carlsson (weightlifter) -- Swedish weightlifter
Wikipedia - Bertil Eng -- Swedish speed skater
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Wikipedia - Birmingham, West Midlands
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Wikipedia - Birnbeck Pier -- Pier in Weston-super-Mare
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Wikipedia - Birth weight -- Weight of a human baby at birth
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Wikipedia - Bishop-Gromov inequality -- On volumes in complete Riemannian n-manifolds whose Ricci curvature has a lower bound
Wikipedia - Bishop of Bath and Wells
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Wikipedia - Bishweshwar Nandi -- Indian gymnastics coach
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Wikipedia - Bismarck Sea -- Marginal sea in the southwestern Pacific Ocean northeast of the island of New Guinea and south of the Bismarck Archipelago and the Admiralty Islands
Wikipedia - Bison Solar Plant -- Power plant in Colorado, USA
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Wikipedia - Bistorta officinalis -- Species of flowering plant in the family Polygonaceae
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Wikipedia - Bisweswar Bhattacharjee
Wikipedia - Bitbucket -- Web-based hosting service for software development projects
Wikipedia - Bitches Ain't Shit -- 1992 song performed by Dr. Dre, Snoop Dogg, Daz, Kurupt, and Jewell
Wikipedia - Bitcoin.com -- Crytocurrency services website
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Wikipedia - Bi Wenjun -- Chinese singer and actor
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Wikipedia - Bjorg HM-CM-&hre -- Norwegian speed skater
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Wikipedia - Bjorg Lohner M-CM-^Xien -- Norwegian figure skater
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Wikipedia - Bjorg SkjM-CM-&laaen -- Norwegian figure skater
Wikipedia - Bjorkborn Manor -- Museum about Alfred Nobel in Karlskoga, Sweden
Wikipedia - Bjorko, Ekero -- Lake island in Sweden
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Wikipedia - Bjorn Alm -- Olympic sailor from Sweden
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Wikipedia - Bjorn Barrefors -- Swedish decathlete
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Wikipedia - Bjorn Bengtsson -- Swedish actor (born 1973)
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Wikipedia - Bjorn Berglund -- Swedish actor
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Wikipedia - Bjorn Engquist -- Swedish mathematician
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Wikipedia - Bjorn Floberg -- Norwegian actor
Wikipedia - Bjorn Forslund (speed skater) -- Swedish speed skater
Wikipedia - Bjorn Gedda -- Swedish actor
Wikipedia - Bjorn Granath -- Swedish actor
Wikipedia - Bjorn Gustafson -- Swedish actor
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Wikipedia - Black Birders Week -- Campaign for diversity in birding, conservation, and the natural sciences
Wikipedia - Black box -- system where only the inputs and outputs can be viewed, and not its implementation
Wikipedia - Black-browed albatross -- Large seabird of the albatross family Diomedeidae
Wikipedia - Black-browed barbet -- Species of bird
Wikipedia - Black Country -- Area of the West Midlands, England
Wikipedia - Blackcurrant -- Species of flowering plant in the gooseberry family Grossulariaceae
Wikipedia - Blackdown, West Sussex
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Wikipedia - Blackett of Wylam -- The Blacketts of Wylam were a branch of the Blackett family of County Durham, England
Wikipedia - Black Forest house -- Type of house found in southwestern Germany
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Wikipedia - Blackpool -- Coastal town and unitary authority in north west England
Wikipedia - Black Power movement
Wikipedia - Black Power: The Politics of Liberation -- 1967 book co-authored by Stokely Carmichael (Kwame Ture) and Charles V. Hamilton
Wikipedia - Black Power -- Political and social movement and ideology
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Wikipedia - Black Sea -- Marginal sea of the Atlantic Ocean between Europe and Asia
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Wikipedia - Blackstonia -- Genus of flowering plants in the gentian family Gentianaceae
Wikipedia - Black tie -- Semi-formal western dress code; dinner suit, tuxedo
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Wikipedia - Blaenau Gwent People's Voice -- Welsh political party
Wikipedia - Blaenau Gwent -- County borough in Wales, UK
Wikipedia - Blagoy Blagoev -- Bulgarian weightlifter
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Wikipedia - Blessing ceremony of the Unification Church -- Large-scale wedding or marriage rededication ceremony sponsored by the Unification Church
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Wikipedia - Blog -- Discussion or informational site published on the World Wide Web
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Wikipedia - Blood Sweat & Tears (song) -- 2016 single by BTS
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Wikipedia - Blue Cross of India -- Animal welfare charity based in Chennai, India
Wikipedia - Blue Grass Chemical Agent-Destruction Pilot Plant -- Planned weapons destruction plant in Kentucky, U.S.
Wikipedia - BlueGriffon -- Web and EPUB Editor based on the rendering engine of Firefox
Wikipedia - Blue light station -- Combined emergency telephone and emergency power-off switch in rapid transit stations and other points along electrified railways
Wikipedia - Blue Line (Lebanon) -- border demarcation between Lebanon and Israel published by the United Nations
Wikipedia - Blue plaque -- Marker commemorating a link between a location and a person or event in the United Kingdom
Wikipedia - Blue Riband -- Unofficial accolade given to the passenger liner crossing the Atlantic Ocean westbound in regular service with the record highest speed
Wikipedia - Blue Ridge Community and Technical College -- College in Martinsburg, West Virginia
Wikipedia - Blue shell -- Well-known power-up in the Mario Kart series
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Wikipedia - Blue Water Bridge -- Bridge between Canada and US
Wikipedia - Blue (web series) -- Web series
Wikipedia - Blum-Byrnes agreement -- Commercial agreements between France and the United States
Wikipedia - Blunt instrument -- Any solid object used as a weapon
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Wikipedia - BM-CM-%rd LangsM-CM-%vold -- Norwegian politician
Wikipedia - BM-CM-%rd Loken -- Norwegian photographer
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Wikipedia - BM-CM-%rd M-CM-^Xistensen -- Norwegian civil servant
Wikipedia - BM-CM-%rd Nesteng -- Norwegian archer
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Wikipedia - BM-CM-%rd Vegar Solhjell -- Norwegian politician
Wikipedia - BM-CM-$st i Test -- Swedish comedy panel game show
Wikipedia - BM-CM-*tise de Cambrai -- A French boiled caramel sweet
Wikipedia - BMT West End Line -- New York City Subway line
Wikipedia - BMW M60 -- V8 DOHC piston engine produced by BMW between 1992 and 1996
Wikipedia - Boab Prison Tree, Wyndham -- Historic boab tree near Wyndham, Western Australia
Wikipedia - Boadicea and Her Daughters -- Sculptural group in Westminster, London
Wikipedia - Boady Santavy -- Canadian weightlifter
Wikipedia - Boags Commonwealth Marine Reserve -- Australian marine protected area in Bass Strait off north-west Tasmania
Wikipedia - Boali Hydroelectric Power Station -- Power station in Central African Republic
Wikipedia - Bo Andersson (curler) -- Swedish male curler
Wikipedia - Boano language (Sulawesi) -- Austronesian language spoken on Sulawesi, Indonesia
Wikipedia - Board of Supervision of Estate Agents (Sweden) -- Government agency
Wikipedia - Bo Arne Vibenius -- Swedish film director
Wikipedia - Bo Bakke -- Norwegian curler and world champion
Wikipedia - Bobby Caldwell -- American singer and songwriter
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Wikipedia - Bobby Lohse -- Swedish sailor
Wikipedia - Bobby Lowe (karateka) -- Martial artist
Wikipedia - Bob Chynoweth -- Australian politician
Wikipedia - Bob Crowell -- American attorney and politician (1945-2020)
Wikipedia - Bob DeWeese -- American politician
Wikipedia - Bob Drewel -- Retired American politician
Wikipedia - Bobea -- Genus of flowering plants in the coffee family Rubiaceae
Wikipedia - Bo Berglund (canoeist) -- Swedish sprint canoeist
Wikipedia - Bo Berndtsson -- Swedish mathematician
Wikipedia - Bo Bernhardsson -- Swedish politician
Wikipedia - Bob McEwen -- American politician
Wikipedia - Bobo Bergstrom -- Swedish chef
Wikipedia - Bobo Karlsson -- Swedish journalist and author
Wikipedia - Bobongko language -- Austronesian language spoken in Sulawesi, Indonesia
Wikipedia - Bob (physics) -- Weight on the end of a pendulum
Wikipedia - Bo Broman -- Swedish politician
Wikipedia - Bob Rowe -- American singer
Wikipedia - Bo Brundin -- Swedish actor
Wikipedia - Bob Sweeney (actor and director) -- American television director and actor
Wikipedia - Bob Warren-Codrington -- Zimbabwean sports shooter
Wikipedia - Bob Weber (cartoonist) -- American cartoonist
Wikipedia - Bob Webster -- American diver
Wikipedia - Bob Weinstein -- American film executive
Wikipedia - Bob Weir -- American musician; member of the Grateful Dead
Wikipedia - Bob Weissenfels -- American bobsledder
Wikipedia - Bob Welch (musician) -- American musician and member of Fleetwood Mac
Wikipedia - Bob Westfall (politician) -- American politician
Wikipedia - Bob West (radio host) -- American musician (1942-2016)
Wikipedia - Bob West -- American voice actor and graphic designer
Wikipedia - Bob Wills -- American Western swing musician, songwriter, and bandleader
Wikipedia - Bob Woods (curler) -- Canadian-Swedish male curler
Wikipedia - Bochner identity -- An identity concerning harmonic maps between Riemannian manifolds
Wikipedia - Bodden -- Brackish bodies of water often forming lagoons, along the southwestern shores of the Baltic Sea
Wikipedia - Bodensee, Lower Saxony -- Place in Lower Saxony, Germany
Wikipedia - Bodfan -- Welsh saint
Wikipedia - Bodhu Boron -- Ritual performed to welcome the bride to the groom's home
Wikipedia - Bodil Aakre -- Norwegian jurist and politician
Wikipedia - Bodil Arnesen -- Norwegian operatic soprano
Wikipedia - Bodil Malmsten -- Swedish poet and novelist
Wikipedia - Bodil Russ -- Norwegian equestrian
Wikipedia - Bodil SkjM-CM-%nes Dugstad -- Norwegian politician
Wikipedia - Bodo HK -- Norwegian handball team
Wikipedia - Bodolf Hareide -- Norwegian politician
Wikipedia - Body mass index -- Measure of relative weight based on an individual's mass and height
Wikipedia - Boechera retrofracta -- Species of flowering plant
Wikipedia - Boeing Airpower Teaming System -- Future UAV in development by Boeing
Wikipedia - Boeing Crewed Flight Test -- Crewed mission of the Boeing Starliner to the International Space Station
Wikipedia - Boeing-Embraer joint venture -- Failed proposed aircraft manufacturing joint venture between Boeing and Embraer.
Wikipedia - Boeing Orbital Flight Test 2 -- Uncrewed flight test of Boeing Starliner spacecraft
Wikipedia - Boeing Orbital Flight Test -- Uncrewed flight test of CST-100 Starliner spacecraft
Wikipedia - Boekenweek -- Dutch event dedicated to Dutch literature
Wikipedia - Boel Bengtsson -- Swedish sailor
Wikipedia - Boenga Roos dari Tjikembang (novel) -- Malay-language novel by Kwee Tek Hoay
Wikipedia - Bo Engdahl -- Swedish ski-orienteering competitor
Wikipedia - Bofors 37 mm anti-tank gun -- 1930s towed 37 mm anti-tank gun
Wikipedia - Bofors 57 mm m/45 aircraft gun -- Swedish aircraft gun (1947-1958)
Wikipedia - Bo Frank -- Swedish politician of the Moderate Party
Wikipedia - Bogangar -- Town on Tweed Coast, New South Wales, Australia
Wikipedia - Bogi Takacs -- Science fiction writer, editor and reviewer
Wikipedia - Bogolo Kenewendo -- Motswana economist and politician
Wikipedia - Bogomil Petrov -- Bulgarian weightlifter
Wikipedia - Bogri Road railway station -- Railway Station in West Bengal
Wikipedia - Bo Gustafsson -- Swedish racewalker
Wikipedia - Bog -- Type of wetland that accumulates peat due to incomplete decomposition of plant matter
Wikipedia - Bo Hermansson -- Swedish film director
Wikipedia - Bohn Towers -- Non-profit affordable housing organization in Florida, United States
Wikipedia - Bo Holmstrom -- Swedish journalist and writer
Wikipedia - Bohol Sea -- Marginal sea between the Visayas and Mindanao in the Philippines
Wikipedia - Bohr-Einstein debates -- Series of public disputes between physicists Niels Bohr and Albert Einstein
Wikipedia - Bohumil Durdis -- Czech weightlifter
Wikipedia - Bohumil SM-CM-=kora -- Czech weightlifter
Wikipedia - Bohumil StinnM-CM-= -- Czech weightlifter
Wikipedia - Bohuslav Braum -- Czech weightlifter
Wikipedia - Bohuslav Brauner -- 19th century Czech chemist, investigated atomic weights and rare earth elements
Wikipedia - BohuslM-CM-$n -- Historical province of Sweden
Wikipedia - Boiling Nuclear Superheater (BONUS) Reactor Facility -- Former nuclear power plant in Rincon, Puerto Rico
Wikipedia - Bois de Boulogne -- Large public park the western edge of Paris, France
Wikipedia - Boivre -- River in western France
Wikipedia - Bo Jansson -- Swedish modern pentathlete
Wikipedia - Bojan Westin -- Swedish actress
Wikipedia - Boji Tower -- Historic building in Lansing, Michigan, United States
Wikipedia - Bo Johansson (weightlifter) -- Swedish weightlifter
Wikipedia - Bo Kaiser -- Swedish sailor
Wikipedia - Bo Karenus -- Swedish speed skater
Wikipedia - BokmM-CM-%l -- One of two official written standards for the Norwegian language
Wikipedia - Bo Knape -- Swedish sailor
Wikipedia - Bo Konig -- Swedish speed skater
Wikipedia - Bok Tower Gardens -- garden and bird sanctuary in Florida, United States
Wikipedia - Boland Granite Fynbos -- Vegetation type endemic to the Western Cape, South Africa
Wikipedia - Bolandra -- Genus of flowering plants in the family Saxifragaceae
Wikipedia - Bolango language -- Austronesian language spoken in Sulawesi, Indonesia
Wikipedia - Bolanle Awe -- Nigerian history professor
Wikipedia - Bo Lawergren
Wikipedia - Bolboschoenus caldwellii -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Bolboschoenus fluviatilis -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Bolboschoenus maritimus -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Bolboschoenus medianus -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Bolboschoenus novae-angliae -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Bolboschoenus robustus -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Bolboschoenus -- Genus of flowering plants in the sedge family Cyperaceae
Wikipedia - Bolero (1934 film) -- 1934 film by Wesley Ruggles
Wikipedia - Boleslav Pachol -- Czech weightlifter
Wikipedia - Bolivia and the International Monetary Fund -- Overview of the relationship between Bolivia and the International Monetary Fund
Wikipedia - Bolivia-Turkey relations -- Bilateral relations between Bolivia and Turkey
Wikipedia - Bollingen Tower
Wikipedia - Bollsta IK -- Sports club in Bollstabruk, Sweden
Wikipedia - Boll weevil (politics) -- American political term used in the mid- and late-20th century to describe conservative Southern Democrats
Wikipedia - Bollywood Hungama -- Bollywood news and entertainment website
Wikipedia - Bolo (bread) -- Sweet bread
Wikipedia - Bolpur College -- College of West Bengal, India
Wikipedia - Bolt (web browser)
Wikipedia - Bolt (website)
Wikipedia - Bo Lundgren -- Swedish politician
Wikipedia - Bolzano-Weierstrass theorem -- A bounded sequence in finite-dimensional Euclidean space has a convergent subsequence
Wikipedia - Bomarea hartwegii -- Species of plant
Wikipedia - Bombardment of San Juan -- Engagement between US Navy warships and Spanish in Puerto Rico
Wikipedia - Bombardment of Yeonpyeong -- Artillery engagement between the North Korean military and South Korean forces
Wikipedia - Bombay Spinning and Weaving Company -- First cotton mill in India
Wikipedia - Bombei Festival -- Festival of the people of Ekyem Kofi in the Western region
Wikipedia - Bombers (web series) -- Indian web series
Wikipedia - Bombing of Chongqing -- Strategic air raids against the southwestern Chinese city of Chongqing by Imperial Japanese forces
Wikipedia - Bomb -- explosive weapon that uses exothermic reaction
Wikipedia - BoM-EM->o KriM-EM-!to -- Croatian weightlifter
Wikipedia - Bomlitz (river) -- River in Lower Saxony, Germany
Wikipedia - Bo Mothander -- Swedish figure skater
Wikipedia - Bompengeselskap Nord -- Norwegian municipal company
Wikipedia - Bonanza -- American western television series
Wikipedia - Bonaparte's Retreat (Pee Wee King song) -- American folk song
Wikipedia - Bonayan Al-Dosari -- Saudi Arabian weightlifter
Wikipedia - Bond of Silence -- 2010 thriller television film directed by Peter Werner
Wikipedia - Bondost -- A Swedish cow's-milk cheese, also made in the United States
Wikipedia - Bone Marrow Transplantation (journal) -- Peer-reviewed medical journal published by Nature Research
Wikipedia - Bone Wars -- A period of competitive fossil hunting, marked by a heated rivalry between Edward Drinker Cope and Othniel Charles Marsh
Wikipedia - BongaCams -- Adult website
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Wikipedia - Bonilla-Bonillita Lacustrine Wetland -- Wildlife Refuge in Costa Rica
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Wikipedia - Bonn-Paris conventions -- 1952 treaty giving limited sovereignty to West Germany
Wikipedia - Bonn -- Place in North Rhine-Westphalia, Germany
Wikipedia - Bontebok National Park -- National park near Swellendam in the Western Cape, South Africa
Wikipedia - Bonteheuwel -- A former Coloured township in Cape Town
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Wikipedia - Bookmark (World Wide Web)
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Wikipedia - Book review -- Form of literary criticism in which a book is reviewed for its content, style, and merit
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Wikipedia - Boo Kullberg -- Swedish artistic gymnast
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Wikipedia - Bo Ollander -- Swedish speed skater
Wikipedia - Boomerang -- Thrown tool and weapon
Wikipedia - Boosmansbos Wilderness Area -- Wilderness area in the Western Cape, South Africa
Wikipedia - Boothroyd, West Yorkshire -- Boothroyd, West Yorkshire
Wikipedia - Boothtown -- Suburb of Halifax, West Yorkshire, England
Wikipedia - Bootlegger's Brewery -- Craft brewery in California
Wikipedia - Boots and Pup -- 2005 science-fiction webcomic
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Wikipedia - Boott Mills -- Cotton mill of Lowell, Massachusetts, built in 1835
Wikipedia - Boot -- Type of footwear extending above the ankle joint
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Wikipedia - Boraginaceae -- Family of flowering plants
Wikipedia - Boraginales -- Order of flowering plants within the lammiid clade of eudicots
Wikipedia - Borago -- Genus of flowering plants in the family Boraginaceae
Wikipedia - Bo Ralph -- Swedish linguist, Member of the Swedish Academy
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Wikipedia - Borderland (1922 film) -- 1922 film by Paul Powell
Wikipedia - Borders of India -- Political boundaries between India and neighboring territories
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Wikipedia - Bordwell thermodynamic cycle -- Scientific process
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Wikipedia - Borel-Weil-Bott theorem -- A basic result in the representation theory of Lie groups
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Wikipedia - Borge Brende -- Norwegian politician and diplomat
Wikipedia - Borgentreich -- municipality in North Rhine-Westphalia, Germany
Wikipedia - Borge Ousland -- Norwegian polar explorer, photographer and writer
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Wikipedia - Boric acid -- Weak acid of boron
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Wikipedia - Boris Jacobson -- Swedish sailor
Wikipedia - Boris Kowerda -- Russian editor
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Wikipedia - Boris Pavlov (weightlifter) -- Russian weightlifter
Wikipedia - Boris Selitsky -- Soviet weightlifter
Wikipedia - Boris Shpitalniy -- Soviet weapons designer
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Wikipedia - Borje-Bengt Hedblom -- Swedish bobsledder
Wikipedia - Borje Carlsson -- Swedish sailor
Wikipedia - Borje Ekedahl -- Swedish bobsledder
Wikipedia - Borje Fredriksson -- Swedish musician
Wikipedia - Borje Hedblom -- Swedish bobsledder
Wikipedia - Borje Holmgren -- Swedish male curler
Wikipedia - Borje Jansson (chess player) -- Swedish chess player
Wikipedia - Borje Jeppson -- Swedish equestrian
Wikipedia - Borje Jeppsson -- Swedish weightlifter
Wikipedia - Borje Larsson -- Swedish sailor
Wikipedia - Borje Mellvig -- Swedish actor
Wikipedia - Borje Nilsson (sport shooter) -- Swedish sports shooter
Wikipedia - Borje Nyberg -- Swedish actor
Wikipedia - Borje Rendin -- Swedish Olympic athlete
Wikipedia - Borje Stattin -- Swedish gymnast
Wikipedia - Borje Vestlund -- Swedish politician
Wikipedia - Borj Neffara -- Tower in Morocco
Wikipedia - BorlM-CM-$nge Tidning -- daily newspaper in Dalarna, Sweden
Wikipedia - BorM-CM-%s -- Place in VM-CM-$stergotland, Sweden
Wikipedia - Borneo campaign -- Last major Allied campaign in the South West Pacific Area during World War II
Wikipedia - Bornfree Technologies Network -- Private television broadcaster from West Nile, Uganda
Wikipedia - Borning -- 2014 Norwegian action-comedy film by Hallvard BrM-CM-&in
Wikipedia - Born secret -- Information classified since created; generally referring to nuclear weapons
Wikipedia - Born to Battle (1935 film) -- 1935 film by Harry S. Webb
Wikipedia - Born to Be Bad (1934 film) -- 1934 film by Lowell Sherman
Wikipedia - Born to the West (1926 film) -- 1926 film
Wikipedia - Born to the West -- 1937 film
Wikipedia - Borobi (mascot) -- Mascot of the 2018 Commonwealth Games
Wikipedia - Borre Falkum-Hansen -- Norwegian sailor
Wikipedia - Borremose bodies -- Three bog bodies that were found in the Borremose peat bog in Himmerland, Denmark
Wikipedia - Borre Olsen -- Norwegian jewel designer
Wikipedia - Borre Ronningen -- Norwegian politician
Wikipedia - Borre Skui -- Norwegian sailor
Wikipedia - Borrowed Finery -- 1925 film by Oscar Apfel
Wikipedia - Borrowed Hero -- 1941 film by Lewis D. Collins
Wikipedia - Borrowed Husbands -- 1924 film directed by David Smith
Wikipedia - Borrowed Time (film) -- 2015 animated western-drama short film by Andrew Coats and Lou Hamou-Lhadj
Wikipedia - Borrowed Wives -- 1930 film
Wikipedia - Borsheim's Fine Jewelry
Wikipedia - Borwein integral
Wikipedia - BOS 400 -- Recent wreck and dive site at Duiker Point on the Cape Peninsula west coast
Wikipedia - Bose: Dead/Alive -- Indian historical drama web television miniseries about Subhas Chandra Bose
Wikipedia - Bose Omolayo -- Nigerian powerlifter
Wikipedia - Bosman Family Vineyards -- Wine estate in Wellington, Western Cape
Wikipedia - Bosons IK -- Sports club in Boson, Sweden
Wikipedia - Bosporus -- Narrow strait in northwestern Turkey
Wikipedia - Bosque Brewing Company -- Microbrewery in New Mexico, U.S.
Wikipedia - BOSS: Baap of Special Services -- Action web series
Wikipedia - Boss Brewing -- Welsh brewery
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Wikipedia - Bosse Hansson -- Swedish television journalist
Wikipedia - Bosse Ringholm -- Swedish politician
Wikipedia - Boston Garden -- Indoor arena in Boston, Massachusetts, US between 1928-1997
Wikipedia - Boston Spa -- Village and civil parish in West Yorkshire, England
Wikipedia - Boston University Bridge -- Bridge over the Charles River between Boston and Cambridge, Massachusetts
Wikipedia - Boswell: Citizen of the World, Man of Letters -- 1995 collection of essays on John Boswell
Wikipedia - Boswellia ameero -- Species of plant
Wikipedia - Boswellia elongata -- Species of plant
Wikipedia - Boswellia papyrifera -- Species of African plant commonly used for incense
Wikipedia - Boswellia sacra
Wikipedia - Boswellia serrata -- Species of plant
Wikipedia - Boswens Menhir -- Standing stone near St. Just in Penwith, Cornwall, England
Wikipedia - Botanischer Garten Rombergpark -- Park in North Rhine-Westphalia, Germany
Wikipedia - Boter Kothani Vav -- Stepwell in Mehsana, Gujarat, India
Wikipedia - Boterwet -- Dutch law
Wikipedia - Bothwell Road Park -- Public park in Scotland
Wikipedia - Botolv BrM-CM-%talien -- Norwegian politician
Wikipedia - Bottle Rocket -- 1996 film by Wes Anderson
Wikipedia - Bottle (web framework)
Wikipedia - Bottom water -- The lowermost water mass in a water body
Wikipedia - Botvid Sunesson -- Swedish bishop
Wikipedia - Bou Bhat -- Post-wedding ritual in Bengali culture
Wikipedia - Bouchra Hirech -- Algerian weightlifter
Wikipedia - Boulderclough -- Village in West Yorkshire, England
Wikipedia - Boulder River (Sweet Grass County, Montana) -- river in the United States of America
Wikipedia - Boulenouar Wind Power Station -- Power station in Mauritania
Wikipedia - Boulter's Lock -- Lock and weir on the River Thames, England
Wikipedia - Boundary Dam Power Station
Wikipedia - Boundary Waters-Canadian derecho -- Weather event
Wikipedia - Bourgeoisie -- The wealthy stratum of the middle class that originated during the latter part of the Middle Ages
Wikipedia - Bourreria -- Genus of flowering plants in the borage family Boraginaceae
Wikipedia - Bourse of Antwerp -- financial exchange
Wikipedia - Boussinesq approximation (water waves) -- An approximation valid for weakly non-linear and fairly long waves
Wikipedia - Bouteloua radicosa -- Grama grass native to the American Southwest and Mexico
Wikipedia - Boutwell Memorial Auditorium -- Multi-purpose arena in Alabama, United States
Wikipedia - Bouwe Bekking -- Dutch sailor
Wikipedia - Bo van der Werff -- Dutch speed skater
Wikipedia - Bovell, Western Australia -- Suburb of Busselton, Western Australia
Wikipedia - Bow and arrow -- Pre-gunpowder ranged weapon system
Wikipedia - Bowe Bergdahl -- former American soldier
Wikipedia - Bowed guitar -- Method of playing a guitar
Wikipedia - Bowel cancer
Wikipedia - Bowel ischemia -- Restriction in blood supply to the bowel
Wikipedia - Bowels
Wikipedia - Bowen Basin Coalfields -- Coal mine with gas fields in Australia
Wikipedia - Bowen Falls -- Waterfall in New Zealand
Wikipedia - Bowenia -- genus of cycads in the family Stangeriaceae
Wikipedia - Bowen's Court -- Historic county house in Ireland
Wikipedia - Bowen's reaction series -- Order of crystallization of minerals in magma
Wikipedia - Bowen Yang -- American actor, podcaster, writer and comedian
Wikipedia - Bower Award and Prize for Achievement in Science
Wikipedia - Bower Award for Business Leadership
Wikipedia - Bowerbird -- Family of birds
Wikipedia - Bowerno railway station -- railway station in Indonesia
Wikipedia - Bowerre -- River in Germany
Wikipedia - Bowers Coaches -- bus company based in Derbyshire, UK
Wikipedia - Bowers railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Bowers Ridge -- A currently seismically inactive ridge in the southern part of the Aleutian Basin
Wikipedia - Bower Studios -- Design studio based in Brooklyn, New York
Wikipedia - Bowers v. Baystate Technologies
Wikipedia - Bowery at Midnight -- 1942 film by Wallace Fox
Wikipedia - Bowery Bay -- Bay in Queens, New York
Wikipedia - Bowery Blitzkrieg -- 1941 film by Wallace Fox
Wikipedia - Bowery Boy -- 1940 film by William Morgan
Wikipedia - Bowery -- Street and neighborhood in Manhattan, New York
Wikipedia - Bowes-Lyon family -- Scottish noble family
Wikipedia - Bowes Moor -- Environmentally protected area in England
Wikipedia - Bowes Railway -- British preserved standard gauge cable railway system (built 1826)
Wikipedia - Bo Westerberg -- Swedish sailor
Wikipedia - Bowgada, Western Australia
Wikipedia - Bo Winberg -- Swedish singer and guitarist
Wikipedia - Bo Wirhed -- Swedish gymnast
Wikipedia - Bowling Junction railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Bowling railway station (England) -- Disused railway station in West Yorkshire, England
Wikipedia - Bowman Foster Stockwell -- American bishop
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Wikipedia - Breitbart News -- Far-right American news and opinion website
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Wikipedia - Brenton Weyi -- American essayist, playwright and poet of DR-Congolese descent
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Wikipedia - Bruniales -- Order of flowering plants
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Wikipedia - Bulletin of the History of Archaeology -- Open-access peer-reviewed academic journal
Wikipedia - Bullionism -- Economic theory that defines wealth by the amount of precious metals owned
Wikipedia - Bullockia (plant) -- Genus of flowering plants in the coffee family Rubiaceae
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Wikipedia - Bultzingslowen -- German noble family
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Wikipedia - Bulwell station -- Railway station and tram stop in the city of Nottingham, England
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Wikipedia - Business directory -- Printed or web-based listing of businesses by category
Wikipedia - Business Insider -- Financial and business news website
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Wikipedia - Cai Huichao -- Chinese Paralympic powerlifter
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Wikipedia - Cairn Newton-Evans -- Welsh volunteer police officer (Special Constabulary)
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Wikipedia - Caldwell University
Wikipedia - Caledonian Sleeper -- collective name for overnight sleeper train services between London and Scotland, in the United Kingdom
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Wikipedia - Caleres -- American footwear company
Wikipedia - Calexico East Port of Entry -- Border crossing between Mexico and the U.S.
Wikipedia - Calexico West Port of Entry -- Border crossing between Mexico and the U.S.
Wikipedia - Calf (leg) -- Back part of lower leg
Wikipedia - Calibre (menswear) -- Australian fashion label
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Wikipedia - California Clasico -- Soccer rivalry between the LA Galaxy and the San Jose Earthquakes.
Wikipedia - California condor -- Large New World vulture from western North America
Wikipedia - California Current -- A Pacific Ocean current that flows southward along the western coast of North America from southern British Columbia to the southern Baja California Peninsula
Wikipedia - California Independent System Operator -- Oversees the operation of the U.S. state's electric power grid
Wikipedia - California quail -- Small ground-dwelling bird in the New World quail family.
Wikipedia - California Rare Fruit Growers, Inc. -- US-based non-profit organization
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Wikipedia - California Western School of Law
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Wikipedia - Call Girl (2012 film) -- 2012 Swedish drama film directed by Mikael Marcimain
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Wikipedia - Call of the West (film) -- 1930 western film
Wikipedia - Call of the Wild (1935 film) -- 1935 film by William A. Wellman
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Wikipedia - Cal Schake -- American weightlifter
Wikipedia - Caltha palustris -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Calusa -- Native American people who lived on the coast and along the inner waterways of Florida's southwest coast
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Wikipedia - Calverley and Rodley railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Calverley -- Village in West Yorkshire, England
Wikipedia - Calverton-Westfarm Line -- Bus route
Wikipedia - Calvin Hartwell -- American politician
Wikipedia - Calvin Stamp -- Jamaican weightlifter
Wikipedia - Calycadenia hooveri -- California species of flowering plant
Wikipedia - Calycanthus -- Genus of flowering plants in the Magnoliid family Calycanthaceae
Wikipedia - Calycosiphonia -- Genus of flowering plants
Wikipedia - Calystegia affinis -- Species of flowering plants in the morning glory family Convolvulaceae
Wikipedia - Calystegia -- Genus of flowering plants in the morning glory family Convolvulaceae
Wikipedia - CAM4 -- Live streaming website
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Wikipedia - Camboglanna -- Roman auxiliary troop fort in the north west of England
Wikipedia - Cambria (journal) -- Defunct Welsh geography academic journal
Wikipedia - Cambrian Quarterly Magazine and Celtic Repertory -- Welsh literary periodical (1829-1833)
Wikipedia - Cambridge Archaeological Journal -- Peer-reviewed academic journal
Wikipedia - Cambridge riot of 1967 -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - Cambridge Theatre -- West End theatre in Camden, London, England
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Wikipedia - Camelina -- genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - Camellia Institute of Technology -- College in West Bengal
Wikipedia - Camellia School of Engineering & Technology -- College in West Bengal
Wikipedia - Camellia sinensis -- Species of flowering plant in the family Theaceae
Wikipedia - Camellia -- Genus of flowering plants in the tea family Theaceae
Wikipedia - Cameo (website) -- American video-sharing website
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Wikipedia - Cameron Wurf -- Australian rower, road cyclist, and triathlete
Wikipedia - Cameroon line -- Chain of volcanoes in western Africa
Wikipedia - Cameroon -- Country in west-central Africa
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Wikipedia - Camilla Gjersem -- Norwegian figure skater
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Wikipedia - Camilla Lindberg -- Swedish politician
Wikipedia - Camilla Lunden -- Swedish actress
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Wikipedia - Campanula aghrica -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula alaskana -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula alliariifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula alpestris -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula americana -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula angustiflora -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula barbata -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula betulifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula californica -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula carpatica -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanulaceae -- Family of flowering plants comprising bellflowers
Wikipedia - Campanula cervicaria -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula cochleariifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula collina -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula divaricata -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula exigua -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula garganica -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula gelida -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula poscharskyana -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula rotundifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula -- Genus of flowering plants in the bellflower family Campanulaceae
Wikipedia - Campbell Foster -- West Indian cricket umpire
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Wikipedia - Camp Gary -- Former US military installation in Caldwell County, TX
Wikipedia - Camphorweed
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Wikipedia - Camponotus modoc -- Western carpenter ant
Wikipedia - Camponotus wedda -- Species of ant
Wikipedia - Camps Bay -- Suburb of Cape Town, Western Cape, South Africa
Wikipedia - Camstrap -- Webbing strap and cam action buckle used to secure a diving cylinder to a buoyancy compensator or backplate
Wikipedia - Cam -- Rotating or sliding component that transmits variable motion to a follower
Wikipedia - Canaan Zinothi Moyo -- Zimbabwean politician
Wikipedia - Canada-China Promotion and Reciprocal Protection of Investments Agreement -- Canada China FIPA is 2014 Foreign Investment Protection Agreement between Canada and China
Wikipedia - Canada Goose (clothing) -- Canadian manufacturer of cold weather apparel
Wikipedia - Canada-Netherlands relations -- Diplomatic relations between Canada and the Kingdom of the Netherlands
Wikipedia - Canadanthus -- Genus of flowering plants in the family Asteraceae
Wikipedia - Canada-United States border -- International border between Canada and the USA
Wikipedia - Canada-United States softwood lumber dispute -- Trade dispute between Canada and the United States
Wikipedia - Canada-Yugoslavia relations -- Bilateral relations between Canada and Yugoslavia
Wikipedia - Canadian Confederation -- Process by which the British colonies of Canada, Nova Scotia, and New Brunswick were united into the Dominion of Canada
Wikipedia - Canadian defamation law -- Commonwealth jurisdictions
Wikipedia - Canadian Forces' Decoration -- Canadian award bestowed upon members of the Canadian Armed Forces
Wikipedia - Canadian Idiot -- 2006 single by "Weird Al" Yankovic
Wikipedia - Canadian Medical Association Journal -- Peer-reviewed general medical journal
Wikipedia - Canadian Power and Sail Squadron
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Wikipedia - Canarina -- Genus of flowering plants in the bellflower family Campanulaceae
Wikipedia - Canary Wharf -- Major business and financial district located in Tower Hamlets, London, England
Wikipedia - Canavan disease -- Neurodegenerative disorder; its spectrum varies between severe forms with leukodystrophy, macrocephaly and severe developmental delay, and a very rare mild/juvenile form characterized by mild developmental delay
Wikipedia - Canberra distance -- A numerical measure of the distance between pairs of points in a vector space
Wikipedia - Canberra Pact -- 1944 treaty between Australia and New Zealand
Wikipedia - Can-can dress -- Dresses which were historically worn during the can-can dance.
Wikipedia - Canceled Apollo missions -- Missions of Apollo, the United States crewed Moon landing program, which were canceled for various reasons
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Wikipedia - Candlepower -- Unit of measurement
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Wikipedia - Can I Have It Like That -- 2005 single by Pharrell Williams and Gwen Stefani
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Wikipedia - Canjica (dish) -- Brazilian sweet porridge
Wikipedia - Cannabis in Sweden -- Use of cannabis in Sweden
Wikipedia - Cannabis in Zimbabwe -- Use of cannabis in Zimbabwe
Wikipedia - Cannabis smoking -- Inhalation of vapors released by heating the flowers, leaves, or extracts of Cannabis plants, known as marijuana
Wikipedia - Canna (plant) -- Genus of flowering plants in the family Cannaceae
Wikipedia - Canna, Western Australia
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Wikipedia - Canning railway station (India) -- Railway Station in West Bengal, India
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Wikipedia - Canonbury Tower -- Historic building in Islington, London
Wikipedia - Canon (fiction) -- Concept of continuity between different fictional works
Wikipedia - Canon PowerShot A -- Series of digital cameras
Wikipedia - Canon PowerShot -- Digital camera product line
Wikipedia - Canterbury power station -- Power station
Wikipedia - Cantino planisphere -- Earliest surviving map showing Portuguese geographic discoveries in the east and west
Wikipedia - Canton Fair Complex West station -- Haizhu Tram station in Guangzhou
Wikipedia - Canton Tower East station -- Haizhu Tram station in Guangzhou
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Wikipedia - Can't Stop This Thing We Started -- 1991 single by Bryan Adams
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Wikipedia - Canwest
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Wikipedia - Canyon -- Deep ravine between cliffs
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Wikipedia - Cao LM-aM-;M-^W -- Vietnamese weaponry engineer and minister
Wikipedia - Cao Wei (curator) -- Chinese professor of archaeology
Wikipedia - Cao Wei
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Wikipedia - Cao Wenxuan -- Chinese novelist
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Wikipedia - Cape Arkona Lighthouse -- Lighthouse in Mecklenburg-Western Pomerania, Germany
Wikipedia - Cape Bojador -- Place in Western Sahara
Wikipedia - Cape Burney, Western Australia
Wikipedia - Cape Canyon Marine Protected Area -- A marine conservation area off the Western Cape in South Africa
Wikipedia - Cape Cobras -- Cricket team representing the Western Province, Boland, and South Western Districts
Wikipedia - Cape Doctor -- South-easterly wind in Western Cape, South Africa
Wikipedia - Cape Dutch architecture -- A traditional Afrikaner architectural style found mostly in the Western Cape of South Africa
Wikipedia - Cape Fold Belt -- A late Paleozoic fold and thrust belt in southwestern South Africa
Wikipedia - Cape Fold Mountains -- A series of parallel ranges along the south-western and southern coastlines of South Africa
Wikipedia - Cape Horn Current -- A cold water current that flows west-to-east around Cape Horn
Wikipedia - Cape Leeuwin -- The most south-westerly mainland point of the Australian continent
Wikipedia - Capelio -- Genus of flowering plants in the daisy family Asteraceae
Wikipedia - Cape Lowland Freshwater Wetland -- Vegetation type endemic to the Western Cape, South Africa
Wikipedia - Cape Mentelle Vineyards -- Western Australian winery
Wikipedia - CapeNature -- Organisation responsible for managing wilderness areas and public nature reserves in Western Cape Province, South Africa
Wikipedia - Cape North Vodka -- Brand of Swedish vodka
Wikipedia - Cape Peninsula -- Rocky peninsula in the Western Cape, South Africa
Wikipedia - Cape Point -- Headland in the Western Cape, South Africa
Wikipedia - Cape Reinga / Te Rerenga Wairua -- Cape at northwesternmost tip of the North Island of New Zealand
Wikipedia - Caper -- Species of plant with edible flower buds and fruits
Wikipedia - Cape Town Philharmonic Orchestra -- Orchestra based in Cape Town, Western Cape, South Africa
Wikipedia - Cape Town water crisis -- Period of severe water shortage in the Western Cape in South Africa
Wikipedia - Cape Verde-Guinea-Bissau relations -- Diplomatic relations between two African nations
Wikipedia - Cape Verde-India relations -- Diplomatic relations between the Republic of India and the Republic of Cabo Verde
Wikipedia - Cape Verde-Portugal relations -- Diplomatic relations between Portugal and Cape Verde
Wikipedia - Cape Weber Formation -- Geologic formation in Greenland
Wikipedia - Cape Winelands Biosphere Reserve -- Protected area in the Western Cape province of South Africa
Wikipedia - Cape Winelands Shale Fynbos -- Vegetation type endemic to the Boland of the Western Cape, South Africa.
Wikipedia - Capital and Coast District Health Board -- District health board in Wellington, New Zealand
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Wikipedia - Capitalization-weighted index -- Stock market index whose components are weighted by total market value
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Wikipedia - Capital punishment in West Virginia -- Abolished in 1965
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Wikipedia - Capite censi -- The lowest class of citizens of ancient Rome
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Wikipedia - Capsicum annuum -- Species of flowering plant in the nightshade family Solanaceae
Wikipedia - Captain Wedderburn's Courtship -- Traditional song
Wikipedia - Captina Island -- Island in the Ohio River in West Virginia, US
Wikipedia - Captivity of Mangalorean Catholics at Seringapatam -- Imprisonment of Mangalorean Catholics in southwest India (1784-1799)
Wikipedia - Capture of Baghdad (1624) -- Event during the war between Shah Abbas I and Sultan Murad IV
Wikipedia - Capture of La Croyable -- Single-ship action between the French First Republic and the United States as part of the Quasi-War; American victory
Wikipedia - Capture of Tabriz -- Battle in 1603 between the Ottoman Turks and the Safavid army of Shah Abbas I
Wikipedia - Capture of USS Chesapeake -- Naval battle between an American ship and a British ship
Wikipedia - Caradoc Evans -- Welsh writer
Wikipedia - Caradog ap Gruffydd -- Prince of Kingdom of Gwent
Wikipedia - Caradog W. James -- Welsh filmmaker
Wikipedia - Cara Heads -- American weightlifter
Wikipedia - Caramba (band) -- Swedish novelty music group
Wikipedia - CaratLane -- Indian jewelry company
Wikipedia - Carausius II -- Possible Roman usurper in Roman Britain between the years 354 and 358
Wikipedia - Carbon arc welding
Wikipedia - Cardamine amara -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine bulbifera -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine californica -- Species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine corymbosa -- Species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine diphylla -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine douglassii -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine flexuosa -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine heptaphylla -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine hirsuta -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine pentaphyllos -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Cardamine -- genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - Cardiff Blues -- Professional Welsh regional rugby union team
Wikipedia - Cardinal direction -- Directions of north, east, south and west
Wikipedia - Cardinal Sin (band) -- Swedish metal band
Wikipedia - CarDomain -- Automotive website
Wikipedia - Carduus acanthoides -- species of flowering plant in the daisy family Asteraceae
Wikipedia - Carduus argentatus -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - Carduus crispus -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - Carduus nutans -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - Carduus pycnocephalus -- species of flowering plant in the daisy family Asteraceae
Wikipedia - Carduus tenuiflorus -- species of flowering plant in the daisy family Asteraceae
Wikipedia - Carduus -- Genus of flowering plants in the daisy family Asteraceae
Wikipedia - Cardwellia -- Monotypic genus of trees in the family Proteaceae endemic to northeastern Queensland, Australia
Wikipedia - Cardwell Reforms -- Reforms of the British Army
Wikipedia - Car Dyke -- Ditch which runs along the western edge of the Fens in eastern England
Wikipedia - CareerBuilder -- Employment website
Wikipedia - Carex montana -- species of flowering plants in the sedge family Cyperaceae
Wikipedia - Carex -- Genus of flowering plants in the sedge family Cyperaceae
Wikipedia - Carey Lowell -- American actress
Wikipedia - Car float -- Unpowered barge with railroad tracks mounted on its deck
Wikipedia - Caribbean Current -- A warm ocean current that flows northwestward through the Caribbean from the east along the coast of South America into the Gulf of Mexico
Wikipedia - Carillon in Berlin-Tiergarten -- Freestanding 42m-tall tower in Berlin's central Tiergarten park
Wikipedia - Carina Adolfsson Elgestam -- Swedish politician
Wikipedia - Carina Bergfeldt -- Swedish reporter, columnist and author
Wikipedia - Carina Boberg -- Swedish actress
Wikipedia - Carina Burman -- Swedish novelist and literature scholar
Wikipedia - Carina Dahl -- Norwegian singer
Wikipedia - Carina Dahl (writer) -- Swedish writer and film director
Wikipedia - Carina Herrstedt -- Swedish politician
Wikipedia - Carina HM-CM-$gg -- Swedish politician
Wikipedia - Carina Jaarnek -- Swedish singer
Wikipedia - Carina Jansson (athlete) -- Swedish sport shooter
Wikipedia - Carina Jonsson -- Swedish archer
Wikipedia - Carina Lidbom -- Swedish actress and comedian
Wikipedia - Carina Moberg -- Swedish politician
Wikipedia - Carina Olsson -- Swedish female curler
Wikipedia - Carin da Silva -- Swedish singer, dancer and television presenter
Wikipedia - Carine Burgy -- French Paralympic powerlifter
Wikipedia - Carin Runeson -- Swedish politician
Wikipedia - Carioca Arena 3 -- Indoor stadium in Barra da Tijuca in the west zone of Rio de Janeiro
Wikipedia - Carissa Gump -- American weightlifter
Wikipedia - Carl Abraham Pihl -- Norwegian civil engineer
Wikipedia - Carl-Adam StjernswM-CM-$rd -- Swedish equestrian
Wikipedia - Carl Adolph Agardh -- Swedish cleric and botanist (1785-1859)
Wikipedia - Carl Adolph Grevesmuhl -- Swedish businessman
Wikipedia - Carl Alberg -- Swedish born yacht designer
Wikipedia - Carl Auer von Welsbach -- Austrian scientist and inventor
Wikipedia - Carl August Fleischer -- Norwegian jurist
Wikipedia - Carl August Hagberg -- 19th-century Swedish linguist and translator
Wikipedia - Carl August Kronlund -- Swedish curler and Olympic medalist
Wikipedia - Carl-Axel Christiernsson -- Swedish hurdler
Wikipedia - Carl-Axel Elfving -- Swedish actor
Wikipedia - Carl-Axel Heiknert -- Swedish actor
Wikipedia - Carl Axel Pettersson -- Swedish curler and Olympic medalist
Wikipedia - Carl-Axel Toren -- Swedish colonel and sportsman
Wikipedia - Carl Barcklind -- Swedish actor
Wikipedia - Carl Benedikt Frey -- Swedish-German economist and economic historian
Wikipedia - Carl Berglund -- Swedish politician
Wikipedia - Carl Berner (politician) -- Norwegian politician
Wikipedia - Carl Bertil Agnestig -- Swedish music teacher and composer
Wikipedia - Carl Bertilsson -- Swedish artistic gymnast
Wikipedia - Carl Bildt -- Swedish politician, prime minister between 1991-1994, foreign minister between 2006-2014
Wikipedia - Carl Billquist -- Swedish actor
Wikipedia - Carl Bjorkman (sport shooter) -- Swedish sport shooter
Wikipedia - Carl Bjornstjerna -- Swedish equestrian
Wikipedia - Carl Bonde -- Swedish Army officer, equerry and horse rider
Wikipedia - Carl Brewer (politician) -- American politician
Wikipedia - Carl Bugge -- Norwegian geologist
Wikipedia - Carl Cederstrom -- Swedish aviator
Wikipedia - Carl Decaluwe -- Belgian politician
Wikipedia - Carl Eldh -- Swedish artist and sculptor
Wikipedia - Carl Elmberg -- Swedish sculptor
Wikipedia - Carl Eneas Sjostrand -- Swedish sculptor
Wikipedia - Carl-Enock Svensson -- Swedish athlete
Wikipedia - Carl-Erik Asplund -- Swedish speed skater
Wikipedia - Carl-Erik Eriksson -- Swedish bobsledder
Wikipedia - Carl-Erik Grimstad -- Norwegian politician
Wikipedia - Carl Erik Johannessen -- Norwegian sailor
Wikipedia - Carl-Erik Ohlson -- Swedish sailor
Wikipedia - Carl E. Wang -- Norwegian politician
Wikipedia - Carl Fabian Bjorling -- Swedish mathematician and meteorologist
Wikipedia - Carl Fagerberg (sculptor) -- Swedish sculptor
Wikipedia - Carl Fredrik Lowzow -- Norwegian politician
Wikipedia - Carl Friedrich Otto Westphal
Wikipedia - Carl Friedrich Roewer -- German arachnologist
Wikipedia - Carl Georg Barth -- Norwegian-American mathematician
Wikipedia - Carl G. O. Hansen -- Norwegian-American singer and journalist
Wikipedia - Carl Green -- Swedish equestrian
Wikipedia - Carl Grewesmuhl -- Swedish politician
Wikipedia - Carl Grimberg -- Swedish historian
Wikipedia - Carl-Gunnar WingM-CM-%rd -- Swedish actor
Wikipedia - Carl Gunne -- Swedish painter
Wikipedia - Carl Gustaf Ekman -- Swedish politician
Wikipedia - Carl Gustaf KroningssvM-CM-$rd -- Swedish historian and lawyer
Wikipedia - Carl Gustaf Lewenhaupt -- Swedish equestrian
Wikipedia - Carl-Gustaf Lindstedt -- Swedish actor
Wikipedia - Carl Gustaf Lindstrom -- Swedish opera singer
Wikipedia - Carl Gustaf Thomson -- Swedish entomologist
Wikipedia - Carl Gustav Calwer
Wikipedia - Carl-Gustav Esseen -- Swedish mathematician
Wikipedia - Carl Gustav Fleischer -- Norwegian general
Wikipedia - Carl-Gustav Hellstrandt -- Swedish canoeist
Wikipedia - Carl Gustav Rehnskiold -- Swedish field marshal
Wikipedia - Carl Hartman (botanist) -- Swedish botanist
Wikipedia - Carl-Henning Wijkmark -- Swedish writer
Wikipedia - Carl Henriquez -- Aruban weightlifter
Wikipedia - Carl Herman Halvorsen -- Norwegian politician
Wikipedia - Carl Hochschild -- Swedish diplomat
Wikipedia - Carl Holmberg -- Swedish gymnast
Wikipedia - Carling Brewery -- alcoholic beverage brand from Canada
Wikipedia - Carl Jacob Hammarskold -- Member of the Swedish Hammarskjold family
Wikipedia - Carl Jakob Sundevall -- Swedish zoologist
Wikipedia - Carl-Jan Hamilton -- Swedish equestrian
Wikipedia - Carl Johan Bergman -- Swedish biathlete
Wikipedia - Carl Johan Hartman -- Swedish physician and botanist
Wikipedia - Carl Johan Ingman -- Swedish diplomatic secretary and spy
Wikipedia - Carl-Johan Sund -- Swedish sports shooter
Wikipedia - Carl Johan Wachtmeister -- Swedish Army colonel
Wikipedia - Carl Jules Weyl -- German art director
Wikipedia - Carl Klingborg -- Swedish bandy player
Wikipedia - Carl KlM-CM-&th -- Norwegian gymnast
Wikipedia - Carl Kruckenberg -- Swedish equestrian
Wikipedia - Carl Landwehr
Wikipedia - Carl Leopold Sjoberg -- Swedish composer
Wikipedia - Carl Lindstrom Company -- German record company founded by Swedish industrialist Carl Lindstrom
Wikipedia - Carl Linnaeus bibliography -- List of publications by Swedish scientist, Carl Linnaeus
Wikipedia - Carl Linnaeus the Younger -- Swedish naturalist
Wikipedia - Carl Linnaeus -- Swedish botanist, physician, and zoologist
Wikipedia - Carl Loewe
Wikipedia - Carl Louis Schwendler -- German engineer
Wikipedia - Carl Lowenhielm -- 19th-century Swedish diplomat and nobleman
Wikipedia - Carl Lundstrom -- Swedish businessman
Wikipedia - Carl Magnus Craelius -- Swedish opera singer and voice teacher
Wikipedia - Carl-Magnus Dellow -- Swedish actor
Wikipedia - Carl-Magnus Stromberg -- Swedish professional golfer
Wikipedia - Carl-Maria-von-Weber-Gesamtausgabe -- -- Carl-Maria-von-Weber-Gesamtausgabe --
Wikipedia - Carl Maria von Weber -- German Romantic composer
Wikipedia - Carl Martin Norberg -- Swedish gymnast
Wikipedia - Carl-M-CM-^Eke Ljung -- Swedish canoeist
Wikipedia - Carl M-CM-^Ermann -- Swedish army officer and pentathlete
Wikipedia - Carl Michael Bellman -- 18th-century Swedish poet, songwriter, composer and performer
Wikipedia - Carl Michael von Hausswolff -- Swedish music composer and visual artist
Wikipedia - Carl Milles -- Swedish sculptor
Wikipedia - Carl Morten Amundsen -- Norwegian dramaturg and theatre director
Wikipedia - Carl Mortensen -- Norwegian sailor
Wikipedia - Carl M. Weideman -- American politician
Wikipedia - Carlo Galimberti -- Italian weightlifter
Wikipedia - Carlo Keil-Moller -- Swedish actor
Wikipedia - Carl-Olof Wrang -- Swedish Army lieutenant colonel
Wikipedia - Carlos Andica -- Colombian weightlifter
Wikipedia - Carlos Bergara -- Argentine weightlifter
Wikipedia - Carlos Berna -- Colombian weightlifter
Wikipedia - Carlos Bisiak -- Peruvian weightlifter
Wikipedia - Carlos Caballero (weightlifter) -- Colombian weightlifter
Wikipedia - Carl Oscar Collett -- Norwegian businessman and politician
Wikipedia - Carlos Cardoen -- Chilean metallurgical engineer and weapons scientist
Wikipedia - Carl Oscar Hovind -- Norwegian chess player
Wikipedia - Carlos Chavez (weightlifter) -- Panamanian weightlifter
Wikipedia - Carlos Dominguez (weightlifter) -- Peruvian weightlifter
Wikipedia - Carlos Espeleta -- Argentine weightlifter
Wikipedia - Carlos Hernandez (weightlifter, born 1972) -- Cuban weightlifter
Wikipedia - Carlos Hernandez (weightlifter, born 1983) -- Cuban weightlifter
Wikipedia - Carlos Lastre -- Cuban weightlifter
Wikipedia - Carlos Perez (weightlifter) -- Nicaraguan weightlifter
Wikipedia - Carlos Romero Barcelo -- Governor of the Commonwealth of Puerto Rico
Wikipedia - Carlos Sauri -- Puerto Rican weightlifter
Wikipedia - Carlos Seigeshifer -- Argentine weightlifter
Wikipedia - Carlotta Brunelli -- Italian weightlifter
Wikipedia - Carl Otto Svae -- Norwegian sailor
Wikipedia - Carl Owen Dunbar
Wikipedia - Carl Paaske -- Norwegian modern pentathlete
Wikipedia - Carl Pei -- Swedish entrepreneur
Wikipedia - Carl Peter Parelius Essendrop -- Norwegian politician, clergyman, and educator
Wikipedia - Carl Peter Thunberg -- Swedish naturalist (1743-1828)
Wikipedia - Carl Pettersson -- Swedish professional golfer
Wikipedia - Carl P. Herslow -- Swedish politician
Wikipedia - Carl Platou -- Norwegian civil servant and politician
Wikipedia - Carl P. Wright -- Norwegian politician
Wikipedia - Carl Reinhold Roth -- Swedish businessman and ironmaster
Wikipedia - Carl Richard Unger -- Norwegian historian and philologist
Wikipedia - Carl Roosen -- Norwegian cartographer and military officer
Wikipedia - Carl Sandblom -- Swedish sailor
Wikipedia - Carlsberg Brewery
Wikipedia - Carlsberg Group -- Danish brewery group
Wikipedia - Carlsberg Ridge -- The northern section of the Central Indian Ridge between the African Plate and the Indo-Australian Plate
Wikipedia - Carl Schlyter -- Swedish politician and MEP
Wikipedia - Carl Schylander -- Swedish actor
Wikipedia - Carl Silfverstrand -- Swedish gymnast
Wikipedia - Carl SkM-CM-%nberg -- Swedish painter
Wikipedia - Carlsson III Cabinet -- Cabinet and Government of Sweden 1994-1996
Wikipedia - Carl Strom -- Swedish actor
Wikipedia - Carl Sundin -- Swedish canoeist
Wikipedia - Carl Swartz -- Swedish politician
Wikipedia - Carl Thaulow -- Norwegian sailor
Wikipedia - Carlton Cinema, Westgate-on-Sea -- Grade II listed cinema in Northeast Kent, United Kingdom
Wikipedia - Carlton Goring -- English weightlifter
Wikipedia - Carlton House Terrace -- Grade I listed building in City of Westminster, United Kingdom
Wikipedia - Carlton John -- West Indian cricket umpire
Wikipedia - Carl Veidahl -- Norwegian sport shooter
Wikipedia - Carl von Wendt -- Swedish male curler
Wikipedia - Carl Weber (American author) -- American author and publisher
Wikipedia - Carl Weber (theatre director) -- German theatre director
Wikipedia - Carl Weigert
Wikipedia - Carl Weinmuller -- Operatic bass, theatre director
Wikipedia - Carl Weisbrod -- American civic planner and urban development expert
Wikipedia - Carl Weiss -- American physician and assassin of Huey Long
Wikipedia - Carl Wernicke -- German physician and neuropathologist (1848-1905)
Wikipedia - Carl Wery -- German actor
Wikipedia - Carl Wessler -- American comics writer
Wikipedia - Carl Wilhelm Carstens -- Norwegian geologist
Wikipedia - Carl Wilhelm Petersen -- Swedish curler and Olympic medalist
Wikipedia - Carl Wilhelm von Sydow -- Swedish ethnologist
Wikipedia - Carl Wollert -- Swedish sports shooter
Wikipedia - Carl XVI Gustaf -- King of Sweden
Wikipedia - Carlyle Blackwell -- American silent film actor and a minor director and producer
Wikipedia - Carman Maxwell -- American animator and voice actor
Wikipedia - Carmel, Mount Hebron -- Israeli settlement in the West Bank
Wikipedia - Carmel River (Nicolet Southwest River) -- River in Estrie, Quebec (Canada)
Wikipedia - Carmen Giese -- West German sport shooter
Wikipedia - Carmenza Delgado -- Colombian weightlifter
Wikipedia - Carmona (plant) -- Genus of flowering plants in the borage family Boraginaceae
Wikipedia - Carnagh West Ringfort -- Ringfort, County Roscommon, Ireland
Wikipedia - Carnamah, Western Australia
Wikipedia - Carnarvon Marine Park -- Australian marine park in the North-West Network, Western Australia
Wikipedia - Carnedd Llewelyn -- Mountain in Wales
Wikipedia - Carnegie library -- Libraries built with money donated by Scottish-American businessman and philanthropist Andrew Carnegie: 2,509 Carnegie libraries were built between 1883 and 1929
Wikipedia - Carnival Row -- American fantasy web television series
Wikipedia - Carnival -- Western Christian festive season that occurs before the liturgical season of Lent
Wikipedia - Carnot's theorem (conics) -- A relation between conic sections and triangles
Wikipedia - Carola Giedion-Welcker -- Art historian
Wikipedia - Carola HM-CM-$ggkvist -- Swedish singer
Wikipedia - Carol Ann Weaver -- Canadian composer
Wikipedia - Carola Wenk -- German-American computer scientist
Wikipedia - Carol Dewey -- American volleyball coach
Wikipedia - Carol Dweck -- American psychologist
Wikipedia - Carole Ann Haswell -- British astrophysicist, exoplanet researcher
Wikipedia - Carolijn Brouwer -- Dutch sailor
Wikipedia - Carolina Benedicks-Bruce -- Swedish sculptor
Wikipedia - Carolina Bucci -- Italian jewellery designer
Wikipedia - Carolina Kluft -- Swedish heptathlete and long jumper (born 1983)
Wikipedia - Carolina Liar -- Swedish-American alternative rock band
Wikipedia - Carolina Miskovsky -- Swedish musician
Wikipedia - Carolina Neurath -- Swedish journalist and writer
Wikipedia - Carolina Toll -- Norwegian sailor
Wikipedia - Carolina Valencia -- Mexican weightlifter
Wikipedia - Carolina Werner -- German sailor
Wikipedia - Caroline Berg Eriksen -- Norwegian blogger
Wikipedia - Caroline Bergvall -- French-Norwegian poet
Wikipedia - Caroline Giertz -- Swedish television presenter
Wikipedia - Caroline Hagstrom -- Swedish politician
Wikipedia - Caroline Hedwall -- Swedish professional golfer
Wikipedia - Caroline Helmersson Olsson -- Swedish politician
Wikipedia - Caroline LeRoy -- second wife of US orator Daniel Webster
Wikipedia - Caroline Meriwether Goodlett -- Founding president of the United Daughters of the Confederacy
Wikipedia - Caroline Morgan Clowes -- 19th-century American artist
Wikipedia - Caroline Pileggi -- Australian weightlifter
Wikipedia - Caroline Powell -- New Zealand equestrian
Wikipedia - Caroline Schlyter -- Swedish artist
Wikipedia - Caroline Schytte Jensen -- Norwegian writer and composer
Wikipedia - Caroline von Knorring -- Swedish photographer
Wikipedia - Caroline Warner Hightower -- American arts executive
Wikipedia - Caroline Webb -- British author, economist and executive coach
Wikipedia - Caroline Weber (author) -- American fashion historian
Wikipedia - Caroline Weber (gymnast) -- Austrian rhythmic gymnast
Wikipedia - Caroline Wellwood -- Canadian nurse
Wikipedia - Caroline Winberg -- Swedish model and actress
Wikipedia - Carolin WeiM-CM-^_ -- German judoka (1993-)
Wikipedia - Carol Ryff's Six-factor Model of Psychological Well-being
Wikipedia - Carol Weinstock -- American artist
Wikipedia - Carol Weiss -- American policy analyst and education scholar
Wikipedia - Carolyn Harris -- British Labour politician, Deputy Leader of Welsh Labour
Wikipedia - Carolyn Kriegman -- American jewellery designer
Wikipedia - Caroni Swamp -- The second largest mangrove wetland in Trinidad and Tobago
Wikipedia - Caron, Western Australia
Wikipedia - Carpathian Forest -- Norwegian black metal band
Wikipedia - Car platform -- Similar design and engineering specs shared between multiple cars.
Wikipedia - Carreg Coetan Arthur -- Neolithic burial chamber near Newport, west Wales
Wikipedia - Carrickkildavnet Castle -- Ruined tower house, County Mayo, Ireland
Wikipedia - Carrick West -- Townland in County Cavan, Ireland
Wikipedia - Carrie & Lowell -- 2015 Sufjan Stevens album
Wikipedia - Carrie Howe -- American sailor
Wikipedia - Carrier current -- Transmission of low-power radio signals through electrical conductors
Wikipedia - Carrier onboard delivery -- Air transport between an aircraft carrier and land bases
Wikipedia - Carrie Westlake Whitney -- First director of the Kansas City Public Library
Wikipedia - Carrizozo Malpais -- Large lava flow west of Carrizozo, New Mexico
Wikipedia - Carr (landform) -- Shrub-dominated wetlands
Wikipedia - Carrownlisheen Wedge Tomb -- Irish national monument
Wikipedia - Carry Me Home (Sweeplings song) -- "Carry Me Home": 2015 song by the Sweeplings
Wikipedia - Carry That Weight -- Original song written and composed by Lennon-McCartney
Wikipedia - Carson Wen -- Hong Kong lawyer, businessman, and politician
Wikipedia - Carsten Bleness -- Norwegian newspaper editor
Wikipedia - Carsten Dybevig -- Norwegian politician
Wikipedia - Carsten Thomassen (journalist) -- Norwegian journalist
Wikipedia - Carswell Medieval House -- a 15th century modest medieval home which is a rare remaining example of tenant farm life
Wikipedia - Carthusian Martyrs -- Members of the Carthusian monastic order who were persecuted and killed for adherence to Catholiscm during the Protestant Reformation
Wikipedia - Cartoonito (British and Irish TV channel) -- British television channel aimed at pre-school viewers
Wikipedia - Carveth Wells -- British adventurer and writer (1887-1957)
Wikipedia - CarWoo -- Car shopping website
Wikipedia - Carwyn Jones -- Welsh Labour politician, Former First Minister of Wales
Wikipedia - Cary Elwes -- English actor and writer
Wikipedia - Caryl Lewis -- Welsh novelist
Wikipedia - Caryn Seamount -- A seamount in the Atlantic Ocean southwest of the New England Seamounts
Wikipedia - Caryophyllales -- Order of flowering plants
Wikipedia - Cary's Rebellion -- Rebellion resulting from a long-standing tension between religious and political groups in northern Carolina
Wikipedia - Casaba-Howitzer -- US 1960s-era study into nuclear weapons to create beams of plasma
Wikipedia - Casablanca Clock Tower -- Clock tower in Casablanca, Morocco
Wikipedia - CASA C-212 Aviocar -- Turboprop-powered STOL medium transport aircraft
Wikipedia - Cascade Falls Regional Park -- Park in the northern Lower Mainland region of British Columbia
Wikipedia - Cascade Range -- Mountain range in western North America
Wikipedia - Cascade-Sierra province -- Physio-graphic region in the western United States
Wikipedia - Cascade Volcanoes -- Chain of stratovolcanoes in western North America
Wikipedia - Case Concerning Barcelona Traction, Light, and Power Company, Ltd -- International law case between the nations of Belgium and Spain
Wikipedia - Case Jaundice -- Indian web series
Wikipedia - Case Western Reserve Spartans -- Varsity intercollegiate athletic team
Wikipedia - Case Western Reserve University School of Medicine -- American medical school
Wikipedia - Case Western Reserve University -- Private research university in Cleveland, Ohio
Wikipedia - Casey Burgener -- American weightlifter
Wikipedia - Casey Carswell -- Fictional character
Wikipedia - Casey's -- Chain of convenience stores in the Midwestern United States
Wikipedia - Casey Weinstein -- American politician from Ohio
Wikipedia - Cashew -- Species of flowering plant in the family Anacardiaceae
Wikipedia - Casiano Tejeda -- Bolivian weightlifter
Wikipedia - Casimiro Vega -- Argentine weightlifter
Wikipedia - Casimir Reuterskiold -- Swedish sport shooter
Wikipedia - Casino Tower -- Structure in Niagara Falls, Ontario, Canada
Wikipedia - CAS latency -- Time delay between data read command and availability of data in a computer's RAM
Wikipedia - Caspar Schwenckfeld -- 16th century German theologian
Wikipedia - Caspar Weinberger -- American politician
Wikipedia - Casper Carning -- Swedish professional ice hockey forward
Wikipedia - Casper Santanen -- Finnish-Norwegian ice hockey defenceman
Wikipedia - Casper Stornes -- Norwegian triathlete
Wikipedia - Caspian expeditions of the Rus' -- Caspian Sea expeditions carried out by the Rus between the 9th and 11th centuries
Wikipedia - Caspian Sea -- Inland body of water between Europe and Asia
Wikipedia - Caspian tiger -- Extinct tiger population in Central and Western Asia
Wikipedia - Cassandra E. Maxwell -- American lawyer
Wikipedia - Cassandra J. Lowe -- Canadian public health neuroscientist
Wikipedia - Cassava -- Species of flowering plant in the spurge family Euphorbiaceae
Wikipedia - Cass Cave -- Cave located in Cass, West Virginia
Wikipedia - Cass County, Missouri -- Western Missouri, United States
Wikipedia - Casse -- 2003 single by Nolwenn Leroy
Wikipedia - Cassian Elwes -- British film producer and talent agent
Wikipedia - Cassie Rowe -- Australian politician
Wikipedia - Cassiope tetragona -- Species of flowering plant in the heath family Ericaceae
Wikipedia - Cassiope -- Genus of flowering plants in the heather family Ericaceae
Wikipedia - Cassio Werneck -- Brazilian BJJ practitioner
Wikipedia - Castaic Dam -- Dam in northwest Los Angeles County, California, United States
Wikipedia - Castanopsis -- Genus of flowering plants in the family Fagaceae
Wikipedia - Castellum -- Small tower or a aqueduct tank in ancient Rome
Wikipedia - Casten Warberg -- Swedish Army lieutenant general
Wikipedia - Caster angle -- Angular displacement of the steering axis from the vertical axis of a steered wheel in a car, motorcycle, bicycle or other vehicle, measured in the longitudinal direction / the angle between the pivot line and vertical
Wikipedia - Caster board -- Two-wheeled, human-powered land vehicle
Wikipedia - Castle Caldwell and Beyond -- Tabletop role-playing game adventure for Dungeons & Dragons
Wikipedia - Castleford railway station -- Railway station in West Yorkshire, England
Wikipedia - Castle Hill, Huddersfield -- Ancient monument in West Yorkshire, England
Wikipedia - Castle Inn -- Public house in West Lulworth, Dorset, England
Wikipedia - Castleknock -- Western suburb of Dublin, Ireland
Wikipedia - Castlelost -- Townland in County Westmeath, Ireland
Wikipedia - Castle of Park -- Tower house in Dumfries and Galloway, Scotland, UK
Wikipedia - Castle Peak Power Station -- Power plant in Tap Shek Kok, Hong Kong
Wikipedia - Castlepollard GAA -- Gaelic games club in County Westmeath, Ireland
Wikipedia - Castlerigg stone circle -- Stone circle near Keswick in Cumbria, North West England
Wikipedia - Castle Stalker -- Tower house on a tidal islet on Loch Laich, Argyll, Scotland
Wikipedia - Castle Sween -- Castle in Scotland
Wikipedia - Cast Your Fate to the Wind -- 1962 song by Vince Guaraldi and Carel Werber
Wikipedia - Casual wear
Wikipedia - Caswell Bay -- Beach in Wales
Wikipedia - Caswell-Massey -- American perfumer
Wikipedia - Catalina Swimwear -- Clothing manufacturer in California
Wikipedia - Catalogue Service for the Web -- Standard for exposing a catalogue of geospatial records in XML
Wikipedia - CataM-CM-1o Ferry -- Single route ferry service between CataM-CM-1o and San Juan, Puerto Rico
Wikipedia - Catarina Eklund -- Swedish biathlete
Wikipedia - Catatumbo campaign -- War between militia groups in Colombia's Catatumbo region over drug trade
Wikipedia - Catchweight -- In combat sports (e.g. boxing, mixed martial arts), any weight limit that does not adhere to the traditional limits for weight classes
Wikipedia - Categorization -- A process in which ideas and objects are grouped according to their characteristics and the relationships between them
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Wikipedia - Central Alaskan Yup'ik language -- Language of the Yupik family, spoken in western and southwestern Alaska
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Wikipedia - Cistus -- Genus of flowering plants in the rock rose family Cistaceae
Wikipedia - Citadel of Cascais -- fortifications built at Cascais, Portugal between 15th and 17th centuries to defend entrance to the River Tagus in order to protect Portuguese capital of Lisbon
Wikipedia - CiteULike -- Web service which allowed users to save and share citations to academic papers
Wikipedia - CITIC Tower -- Building in Hong Kong, China
Wikipedia - Cities and towns in West Bengal -- State of India
Wikipedia - Citigroup Tower -- Wikimedia list article
Wikipedia - Citizen Kane -- 1941 American drama film directed by Orson Welles
Wikipedia - Citizenship -- Denotes the link between a person and a state or an association of states
Wikipedia - Citra Febrianti -- Indonesian weightlifter
Wikipedia - Citric acid -- Weak organic acid
Wikipedia - Citrus M-CM-^W sinensis -- Cultivated trees bearing sweet oranges
Wikipedia - Citrus -- Genus of flowering plants in the rue family, Rutaceae
Wikipedia - City Girl (1938 film) -- 1938 film by Alfred L. Werker
Wikipedia - City of Dreams (TV series) -- Indian web series
Wikipedia - City of New Orleans (train) -- Amtrak rail service between Chicago and New Orleans
Wikipedia - City of the Rats -- 2001 Book by Jennifer Rowe (as Emily Rodda)
Wikipedia - City of Westminster -- City and borough in London
Wikipedia - CityPlex Towers -- Office complex in Tulsa, Oklahoma
Wikipedia - City Road Goods Branch -- Disused railway station in West Yorkshire, England
Wikipedia - City Slickers II: The Legend of Curly's Gold -- 1994 film by Paul Weiland
Wikipedia - City Stadium, Bradford -- Stadium in West Yorkshire, England
Wikipedia - City Tower Nishi-Umeda -- Skyscraper in Osaka, Japan
Wikipedia - Citywest Campus Luas stop -- Tram stop in Dublin, Ireland
Wikipedia - City West railway station -- Railway station in Perth, Western Australia
Wikipedia - Citywest -- Suburban development southwest of Dublin
Wikipedia - Civic Tower (Castel Goffredo) -- Historic structure
Wikipedia - Civil Aviation Administration (Sweden) -- Swedish Government agency
Wikipedia - Civil parish -- Territorial designation and lowest tier of local government in England
Wikipedia - Civil Rights Memorial -- An American memorial in Montgomery, Alabama dedicated to 41 people who were killed in the civil rights movement
Wikipedia - Civil war -- War between organized groups within the same state or country
Wikipedia - CIVR-FM -- Radio station in Yellowknife, Northwest Territories
Wikipedia - CIXK-FM -- Radio station in Owen Sound, Ontario
Wikipedia - CJCD-FM -- Radio station in Yellowknife, Northwest Territories
Wikipedia - C. J. Cutcliffe Hyne -- English novelist who also wrote as Weatherby Chesney
Wikipedia - CJMP-FM -- Radio station in Powell River, British Columbia
Wikipedia - CJWE-FM -- First Nations radio station in Calgary
Wikipedia - CKJR -- Radio station in Wetaskiwin, Alberta
Wikipedia - CKLB-FM -- First Nations community radio station in the Northwest Territories
Wikipedia - CKNW -- News/talk radio station in New Westminster-Vancouver, British Columbia
Wikipedia - CKON-FM -- Radio station in Akwesasne, Mohawk Nation territory
Wikipedia - CKRC-FM -- Radio station in Weyburn, Saskatchewan
Wikipedia - CKRZ-FM -- First Nations community radio station in Ohsweken, Ontario
Wikipedia - CKWB-FM -- Radio station in Westlock, Alberta
Wikipedia - CKWT-FM -- First Nations radio station in northwestern Ontario, Canada
Wikipedia - CKYC-FM -- Radio station in Owen Sound, Ontario
Wikipedia - CKYY-FM -- Country music radio station in Welland, Ontario, Canada
Wikipedia - Clackline Bridge -- Road bridge in Clackline, Western Australia
Wikipedia - Claes af Geijerstam -- Swedish DJ
Wikipedia - Claes Albihn -- Swedish hurdler
Wikipedia - Claes Bengtsson -- Swedish speed skater
Wikipedia - Claes Berglund -- Swedish ski orienteer
Wikipedia - Claes Borgstrom -- Swedish lawyer and politician
Wikipedia - Claes Fahlander -- Swedish physicist
Wikipedia - Claes Fellbom -- Swedish film director
Wikipedia - Claes-Goran Carlman -- Swedish male curler
Wikipedia - Claes-Goran Hederstrom -- Swedish singer
Wikipedia - Claes-HM-CM-%kan Ahnsjo -- Swedish operatic tenor
Wikipedia - Claes Hultling -- Swedish wheelchair curler
Wikipedia - Claes KM-CM-$llen -- Swedish male curler
Wikipedia - Claes Malmberg -- Swedish actor
Wikipedia - Claes MM-CM-%nsson -- Swedish actor
Wikipedia - Claes Roxbergh -- Swedish politician
Wikipedia - Claes Roxin -- Swedish male curler
Wikipedia - Claes Thelander -- Swedish actor
Wikipedia - Claes Turitz -- Swedish sailor
Wikipedia - Claf Abercuawg -- Medieval Welsh poem
Wikipedia - Claim club -- Nineteenth-century phenomenon in the American West
Wikipedia - ClaimID -- Defunct British social networking website
Wikipedia - Claim rights and liberty rights -- Distinction between rights entailing or not entailing obligations
Wikipedia - Claims to the first powered flight -- Overview of claims to the first powered airplane flight
Wikipedia - Clain -- River in western France
Wikipedia - Claire Dinsmore -- American jeweller, designer and new media artist
Wikipedia - Claire Horwell -- Volcanologist and geohealth researcher
Wikipedia - Claire Maxwell (netball) -- Scotland netball international
Wikipedia - Claire Maxwell (sociologist) -- Professor of sociology (born 1975)
Wikipedia - Claire McDowell -- American actress
Wikipedia - Claire's -- American fashion jewelry retailer
Wikipedia - Claire Weekes
Wikipedia - Claire Wikholm -- Swedish actress
Wikipedia - ClaM-CM-+s Gunther -- Swedish politician and jurist
Wikipedia - ClaM-CM-+s Konig -- Swedish equestrian
Wikipedia - ClaM-CM-+s Rundberg -- Swedish sport shooter
Wikipedia - Clancy Mack -- West Indian cricket umpire
Wikipedia - Clan Ewen of Otter -- Scottish clan
Wikipedia - Clan Sweeney
Wikipedia - Clara Castle -- Tower house in County Kilkenny, Ireland
Wikipedia - Claramente -- Mexican comedy web television series
Wikipedia - Clara Westhoff -- German sculptor
Wikipedia - Clare Bowen -- Australian actress and singer
Wikipedia - Clare, County Westmeath -- Townland in Killare, Ireland
Wikipedia - Clare Elwell -- British academic
Wikipedia - Clare Jaynes -- Pen named used by two American women who were co-authors in the 1940s
Wikipedia - Claremont serial killings -- 1990s serial murders in Western Australia
Wikipedia - Clarence Blum -- British-Swedish sculptor
Wikipedia - Clarence Cummings -- American weightlifter
Wikipedia - Clarence Hammar -- Swedish sailor
Wikipedia - Clarence Howell -- American chess player
Wikipedia - Clarence Hungerford Webb
Wikipedia - Clarence Owen Cooper -- Canadian politician
Wikipedia - Clarence van Riet Lowe -- (1894-1956) South African civil engineer and archaeologist
Wikipedia - Clarence von Rosen Jr. -- Swedish equestrian
Wikipedia - Clarice Cross Bagwell -- American educator and activist, 1914-2001
Wikipedia - Claridad -- Spanish-language weekly newspaper based in San Juan, Puerto Rico
Wikipedia - Clarinet Sonata (Howells) -- Composition by Herbert Howells
Wikipedia - Clarissa Bowers -- American beauty pageant contestant
Wikipedia - Clarissa Knighten -- American jewelry artist
Wikipedia - Clark Bridge -- Cable-stayed bridge across the Mississippi River between West Alton, Missouri and Alton, Illinois
Wikipedia - Clark C. Wemple -- American politician
Wikipedia - Clarkia unguiculata -- Species of flowering plant in the willowherb family Onagraceae
Wikipedia - Clarkia -- Genus of flowering plants in the willowherb family Onagraceae
Wikipedia - Clark Shiels -- Welsh wheelchair curler
Wikipedia - Clar Weah -- First Lady of Liberia
Wikipedia - Clas Frietzcky -- Swedish politician
Wikipedia - Clas Gille -- Swedish pole vaulter
Wikipedia - Clash of Champions (2016) -- 2016 WWE pay-per-view and WWE Network event
Wikipedia - Clash of Champions (2017) -- 2017 WWE pay-per-view and WWE Network event
Wikipedia - Clash of Champions (2019) -- 2019 WWE pay-per-view and WWE Network event
Wikipedia - Clash of Champions (2020) -- 2020 WWE pay-per-view and WWE Network event
Wikipedia - Clasico Capitalino -- Mexican soccer rivalry between Club America and Club Universidad Nacional
Wikipedia - Clas Larsson Fleming -- Swedish admiral
Wikipedia - Classical electromagnetism -- Branch of theoretical physics that studies consequences of the electromagnetic forces between electric charges and currents
Wikipedia - Classical Hollywood cinema -- Style of filmmaking characteristic of American cinema between the 1910s and the 1960s
Wikipedia - Classical music -- Broad tradition of Western art music
Wikipedia - Classical period (music) -- Genre of Western music (c.1730-1820)
Wikipedia - Classic Hits (Westwood One) -- Syndicated radio format
Wikipedia - Classic Rock (Westwood One) -- Syndicated radio format
Wikipedia - Classic Sportswear -- Australian sports clothing manufacturer
Wikipedia - Class of 2017 -- 2017 Hindi web series by Vikas Gupta
Wikipedia - Class of 2020 -- 2020 Hindi web series by Vikas Gupta
Wikipedia - Clas Theodor Odhner -- Swedish historian
Wikipedia - Claude Biwer -- French politician
Wikipedia - Claude Bowers -- American journalist and politician (1878-1958)
Wikipedia - Claude Bowes-Lyon, 13th Earl of Strathmore and Kinghorne -- British peer
Wikipedia - Claude Dallaire -- Canadian weightlifter
Wikipedia - Claude Ewen Cameron -- Australian Army officer
Wikipedia - Claude Nowell
Wikipedia - Claude Weaver -- American politician and judge
Wikipedia - Claude Welch -- American theologian
Wikipedia - Claude Weston -- New Zealand lawyer, soldier, and politician
Wikipedia - Claudia Galli -- Swedish actress
Wikipedia - Claudia M-CM-^Vsterheld -- West German canoeist
Wikipedia - Claudia Olsen -- Norwegian politician
Wikipedia - Claudia von Werlhof -- German sociologist
Wikipedia - Claudia Webbe -- British Independent politician, MP for Leicester East
Wikipedia - Claudia Weber -- German judoka
Wikipedia - Claudia Weill -- American film director
Wikipedia - Claudia Wells -- American actress
Wikipedia - Claudius Dutrieve -- French weightlifter
Wikipedia - Claus Marius Neergaard -- Norwegian politician
Wikipedia - Clausthal-Zellerfeld -- Place in Lower Saxony, Germany
Wikipedia - Claus Wedekind
Wikipedia - Claus Winter Hjelm -- Norwegian judge and legal scholar
Wikipedia - Clavicle -- Plain bone of short length that serves as a strut between the scapula and the sternum
Wikipedia - Clay County Schools (West Virginia) -- School district in West Virginia
Wikipedia - Claytonia perfoliata -- Species of flowering plant in the family Montiaceae
Wikipedia - Claytonia sibirica -- Species of flowering plant in the family Montiaceae
Wikipedia - Clayton railway station (England) -- Disused railway station in West Yorkshire, England
Wikipedia - Clay-water interaction -- Various progressive interactions between clay minerals and water
Wikipedia - Clean and jerk -- Composite of two weightlifting movements
Wikipedia - CleanTechnica -- Clean technology news website
Wikipedia - Cleckheaton -- Town in West Yorkshire, England
Wikipedia - Cleistocactus morawetzianus -- Species of plant
Wikipedia - Clematis alpina -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis aristata -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis armandii -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis brachiata -- species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis chrysocoma -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis cirrhosa -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis coactilis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis crispa -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis cunninghamii -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis drummondii -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis flammula -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis fremontii -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis gouriana -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis hedysarifolia -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis hirsutissima -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis horripilata -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis integrifolia -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis lanuginosa -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis lasiantha -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis ligusticifolia -- species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis linearifolia -- species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis mandshurica -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis marmoraria -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis microphylla -- species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis morefieldii -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis napaulensis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis occidentalis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis ochroleuca -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis orientalis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis paniculata -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis pauciflora -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis pitcheri -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis pubescens -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis recta -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis smilacifolia -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis socialis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis terniflora -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis texensis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis versicolor -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis viorna -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis virginiana -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis vitalba -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis viticaulis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis viticella -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clematis -- A genus of climbing perennial flowering plants in the buttercup family Ranunculaceae
Wikipedia - Clematis zeylanica -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clemens Weiss -- German artist
Wikipedia - Clemens Wenzeslaus Coudray -- German neoclassical architect
Wikipedia - Clement Edwards -- Welsh lawyer, journalist, activist and politician
Wikipedia - Clement Endresen -- Norwegian judge
Wikipedia - Clement Haeyen -- Belgian weightlifter
Wikipedia - Clement Howell -- Chief Minister of the Turks and Caicos Islands
Wikipedia - Clementina Agricole -- Seychellois weightlifter
Wikipedia - Clementine Meukeugni -- Cameroonian weightlifter
Wikipedia - Clementine Swartz -- Swedish stage actress
Wikipedia - Clement Price Thomas -- Welsh surgeon
Wikipedia - Cleopatra Koheirwe -- Ugandan actress (born 1982)
Wikipedia - Cleophas Paynter -- West Indian cricket umpire
Wikipedia - Cleo Powell
Wikipedia - Clerodendrum trichotomum -- Species of flowering plant in the family Lamiaceae
Wikipedia - Cleve Hill solar farm -- Photovoltaic power station in the United Kingdom
Wikipedia - Cleverbot -- Web application
Wikipedia - Cliburn railway station -- Former railway station in Westmorland, England
Wikipedia - Click and Boat -- Boat sharing website
Wikipedia - Clickbait -- Web content intended to entice users to click on a link
Wikipedia - ClickBus -- Bus ticket online booking website
Wikipedia - ClickHole -- Satirical website
Wikipedia - Client-to-client protocol -- Type of communication between Internet Relay Chat (IRC) clients
Wikipedia - Cliff Bowes -- American actor (1894-1929)
Wikipedia - Cliff Brewery -- Brewery building in Ipswich, England
Wikipedia - Cliff dwelling
Wikipedia - Clifford C. Wendehack -- American architect
Wikipedia - Clifford Darby -- Welsh geographer and academic
Wikipedia - Clifford H. Stockwell
Wikipedia - Clifford Wright (bishop) -- Welsh Anglican bishop
Wikipedia - Cliff Weitzman -- American entrepreneur
Wikipedia - Clifton and Lowther railway station -- Former railway station in Westmorland, England
Wikipedia - Clifton, Massachusetts -- Overlapping the border between Swampscott and Marblehead
Wikipedia - Clifton Webb (sailor) -- New Zealand sailor
Wikipedia - Clifton Webb -- American actor, singer, dancer
Wikipedia - Clifton, West Yorkshire -- Village in West Yorkshire, England
Wikipedia - Climate change in Bangladesh -- Change in the statistical distribution of weather patterns for extended periods in Bangladesh
Wikipedia - Climate change in Sweden -- Overview of the impacts of the climate change in Sweden
Wikipedia - Climate Feedback -- Fact-checking website for climate change
Wikipedia - Climate of West Bengal -- Climatic conditions of West Bengal
Wikipedia - Climate Prediction Center -- United States federal weather agency
Wikipedia - Climate variability and change -- Change in the statistical distribution of weather patterns for an extended period
Wikipedia - Climate -- Statistics of weather conditions in a given region over long periods
Wikipedia - Climatology -- Scientific study of climate, defined as weather conditions averaged over a period of time
Wikipedia - Clinamen -- Latin word for the swerve of atoms, or an inclination/bias
Wikipedia - Clinanthus elwesii -- Species of plant
Wikipedia - Clinical Breast Cancer -- Peer-reviewed scientific journal
Wikipedia - Clint Lowery -- American musician and producer
Wikipedia - Clinton-Lewinsky scandal -- Relationship between U.S. president Bill Clinton and Monica Lewinsky
Wikipedia - Clinton Purnell -- Welsh artistic gymnast
Wikipedia - Clinton Road (New Jersey) -- Road in West Milford Township associated with strange events
Wikipedia - C-Lion1 -- Submarine communications cable between Finland and Germany
Wikipedia - Cliqz -- Web browser developed by Cliqz GmbH
Wikipedia - Clive Conolly -- Zimbabwean sports shooter
Wikipedia - Clive Hughes (Western Australian politician) -- Australian politician
Wikipedia - Clive Lloyd -- Former West Indies Captain
Wikipedia - Clive Owen -- British actor
Wikipedia - Clive Wearing
Wikipedia - Clive Westlake -- British songwriter
Wikipedia - CLIWOC -- A research project to convert ships' logbook weather data into a computerised database
Wikipedia - Clock Tower Chambers -- Municipal building in New Zealand
Wikipedia - Clock Tower, Herne Bay -- Grade II listed landmark in Herne Bay, Kent, England
Wikipedia - Clock Tower, Hong Kong -- Monument in Tsim Sha Tsui, Hong Kong
Wikipedia - Clock Tower (series) -- Horror adventure video game series
Wikipedia - Clock Tower, Sialkot -- Clock Tower in Pakistan
Wikipedia - Clock tower
Wikipedia - Clog -- Footwear made in part or completely of wood
Wikipedia - Clomantagh Castle -- Tower house in County Kilkenny, Ireland
Wikipedia - Clonagh, Westmeath -- Townland (land division), Ireland
Wikipedia - Clonbrusk -- Townland, County Westmeath, Ireland
Wikipedia - Clonee -- Village in Meath, west of Dublin, Ireland
Wikipedia - Clones (We're All) -- Song by Alice Cooper
Wikipedia - Clongowes Wood College
Wikipedia - Clonk (fishing) -- A fishing tool used to provoke Wels catfish to attack the lure
Wikipedia - Clonsilla -- Western suburb of Dublin, Ireland
Wikipedia - Cloonacauneen Castle -- Tower house on the outskirts of Galway, Ireland
Wikipedia - Cloonigny Castle -- Tower house in County Galway, Ireland
Wikipedia - Cloppenburg (district) -- District in Lower Saxony, Germany
Wikipedia - Close back rounded vowel
Wikipedia - Close Brothers Group -- UK merchant banking group, providing lending, deposit taking, wealth management and securities trading
Wikipedia - Closed on Sunday -- 2019 song by Kanye West
Wikipedia - Close Enough -- 2020 American web adult animated sitcom
Wikipedia - Close front unrounded vowel
Wikipedia - Close-in weapon system -- Type of point-defense weapon system
Wikipedia - Close-mid back rounded vowel
Wikipedia - Close-mid front rounded vowel
Wikipedia - Close-mid front unrounded vowel -- Vowel sound used in some spoken languages
Wikipedia - Close vowel
Wikipedia - Clotel -- Novel by William Wells Brown
Wikipedia - Clothtech -- Technical textiles for clothing and footwear applications.
Wikipedia - Cloud Atlas (film) -- 2012 film directed by Tom Tykwer and the Wachowskis
Wikipedia - Cloudwater Brew Co -- Craft brewery based in Manchester
Wikipedia - Clough Williams-Ellis -- English-born Welsh architect
Wikipedia - Clover -- Genus of flowering plants in the bean family Fabaceae
Wikipedia - Clove -- Spice, flower buds of Syzygium aromaticum
Wikipedia - Cloyne Round Tower -- A round tower
Wikipedia - CLP Group -- Hong Kong electric power company
Wikipedia - Club Renaissance -- Proposed residential tower in Las Vegas, Nevada, U.S.
Wikipedia - Club (weapon) -- Blunt weapon
Wikipedia - Clump weight -- A heavy weight suspended on cable used to guide a diving bell
Wikipedia - Clussexx Three D Grinchy Glee -- Westminster Best in Show winner 2009
Wikipedia - Clutton's joints -- Term describing the finding of symmetrical joint swelling seen in patients with congenital syphilis
Wikipedia - Clyde Blowers Capital -- Scottish investment company
Wikipedia - Clyde Duncan (umpire) -- West Indian cricket umpire
Wikipedia - Clyde Emrich -- American weightlifter
Wikipedia - Clyde (mascot) -- Mascot of the 2014 Commonwealth Games
Wikipedia - Clyde Swendsen -- American diver and coach
Wikipedia - Clyde Wells -- Canadian politician
Wikipedia - Clywedog Reservoir -- Reservoir in the United Kingdom
Wikipedia - CMA CGM Tower -- Skyscraper in Marseille, France
Wikipedia - CM-aM-;M-^Qc CM-aM-;M-^Qc -- Web browser
Wikipedia - CM Browser -- Chromium-based web browser with WebKit and Trident engines
Wikipedia - CM-CM-$cilia Bohm-Wendt -- Austrian physicist
Wikipedia - CM-CM-$cilienschule Oldenburg -- School in Lower-Saxony, Germany
Wikipedia - CM-CM-&dwalla of Wessex -- 7th-century King of Wessex
Wikipedia - CM-CM-&sar Bang -- Norwegian businessman
Wikipedia - CM-EM-5n Annwn -- Welsh mythical creature
Wikipedia - C More Entertainment -- Swedish television company
Wikipedia - Cnestis polyphylla -- Species of flowering plant in the family Connaraceae
Wikipedia - CNET -- American media website about technology and consumer electronics
Wikipedia - Cnidium -- Genus of flowering plants in the celery family Apiaceae
Wikipedia - CNN Business -- US financial information website
Wikipedia - CNN Tonight -- Weeknight television show on CNN
Wikipedia - Cnoidal wave -- A nonlinear and exact periodic wave solution of the Korteweg-de Vries equation
Wikipedia - CN Tower -- Communications and observation tower in Toronto, Canada
Wikipedia - Coal-fired power station -- facility that converts coal into electricity
Wikipedia - Coal forest -- Wetlands that covered much of the Earth's tropical land areas during the late Carboniferous and Permian times
Wikipedia - Coal in Turkey -- Coal mining, power, industry, and its health and environmental problems in the Eurasian country
Wikipedia - Coalport West railway station -- Former railway station in Shropshire, England
Wikipedia - Coal power
Wikipedia - Coastal geography -- Study of the region between the ocean and the land
Wikipedia - Coastal upwelling of the South Eastern Arabian Sea -- A typical eastern boundary upwelling system
Wikipedia - Coastal warning display tower -- Type of signal station
Wikipedia - Coast Guard Station Key West -- United States Coast Guard station in Key West, Florida
Wikipedia - Coastline paradox -- Counterintuitive observation that the coastline of a landmass does not have a well-defined length
Wikipedia - Coast to Coast Walk -- A walk from the west coast to the east coast of Britain
Wikipedia - Coat -- Warming outerwear garment for men and women
Wikipedia - Cobb Seamount -- Underwater volcano west of Grays Harbor, Washington, United States
Wikipedia - Cobrapost -- Non-profit Indian news website
Wikipedia - Coccocypselum -- Genus of flowering plants in the coffee family Rubiaceae
Wikipedia - Coccoloba -- Genus of flowering plants in the family Polygonaceae
Wikipedia - Coccygeus muscle -- Muscle of the lower back arising by its apex from the spine of the ischium
Wikipedia - Cochlearia -- Genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - Cocktail bun -- Sweet bun with coconut
Wikipedia - Coconut sugar -- Palm sugar produced from the sap of the flower bud stem of the coconut palm
Wikipedia - Coconut -- species of flowering plant in the palm family Arecaceae
Wikipedia - Coco (song) -- 2020 single by Wejdene
Wikipedia - Cocos Plate -- young oceanic tectonic plate beneath the Pacific Ocean off the west coast of Central America
Wikipedia - Co-Co (Sweet song) -- 1971 single by The Sweet
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Wikipedia - Codariocalyx -- Genus of flowering plants
Wikipedia - Code M -- Indian web series
Wikipedia - Code Name Verity -- Young adult historical novel by Elizabeth Wein
Wikipedia - Code of the West (1925 film) -- 1925 film
Wikipedia - CodePlex -- Web-based collaborative software platform
Wikipedia - Code-switching -- Action of changing between two or more languages, or language varieties, in the context of a single conversation
Wikipedia - CodeWeavers
Wikipedia - Codeweavers
Wikipedia - Code (web series) -- Moroccan action web series
Wikipedia - Codimension -- Difference between the dimensions of mathematical object and a sub-object
Wikipedia - Codium duthiae -- Species of seaweed
Wikipedia - Cod Wars -- Series of disputes between the United Kingdom and Iceland over fishing rights in the North Atlantic Ocean
Wikipedia - Cody Brookwell -- Canadian ice hockey defenceman
Wikipedia - Cody Cole -- New Zealand weightlifter
Wikipedia - Cody Webb -- American motorcycle racer
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Wikipedia - Coefficient of colligation -- Measure of association between two binary variables
Wikipedia - Coefficient of relationship -- A measure of the degree of biological relationship between two individuals
Wikipedia - Coehorn -- Lightweight artillery that fires at a high angle
Wikipedia - Coelacanth -- Order of lobe-finned fishes from the western Indian Ocean
Wikipedia - Coetan Arthur -- Neolithic burial chamber near St David's Head, west Wales
Wikipedia - Coffea -- Genus of flowering plants in the family Rubiaceae
Wikipedia - Coffeeae -- Tribe of flowering plants
Wikipedia - Coffee cupping -- Practice of observing the tastes and aromas of brewed coffee
Wikipedia - Coffee -- Brewed beverage
Wikipedia - Cofiwch Dryweryn -- Landmark in Wales
Wikipedia - Cogewea -- 1927 Western romance novel
Wikipedia - Cogswell Interchange -- Highway structure in Halifax, Nova Scotia
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Wikipedia - Cogswell Polytechnical College
Wikipedia - Cogswell's Battery Illinois Light Artillery -- American Civil War Union artilerty battery
Wikipedia - Cogswell Tower -- Office tower in Halifax, Canada
Wikipedia - Cohen's h -- Measure of distance between two proportions
Wikipedia - Cohoba -- Taino term for a ceremony in which the ground seeds of the cojobana tree were inhaled
Wikipedia - Coincya -- Genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - Coinye -- Now-defunct cryptocurrency named after Kanye West
Wikipedia - Cokemachineglow -- Canadian music webzine
Wikipedia - Coke Studio Explorer -- Pakistani web television music series
Wikipedia - Coke Studio (Pakistani season 12) -- Twelfth television season of Coke Studio
Wikipedia - Cola -- A sweetened, carbonated soft drink
Wikipedia - Colbun Hydroelectric Plant -- Hydroelectric power station in Chile
Wikipedia - Colchicaceae -- Family of monocot flowering plants, in order Liliales
Wikipedia - Colchicum autumnale -- Species of flowering plant in the family Colchicaceae
Wikipedia - Colchicum cilicicum -- Species of flowering plant in the family Colchicaceae
Wikipedia - Colchicum speciosum -- Species of flowering plant in the family Colchicaceae
Wikipedia - Colchicum -- Genus of flowering plants in the family Colchicaceae
Wikipedia - Coldd Lassi Aur Chicken Masala -- Indian web series
Wikipedia - Coldfall Wood -- Ancient woodland in Muswell Hill, North London
Wikipedia - ColdFusion Markup Language -- Scripting language for web development
Wikipedia - Cold War -- 1947-1991 period of geopolitical tension between the Eastern Bloc and Western Bloc
Wikipedia - Cold wave -- Weather phenomenon
Wikipedia - Cold weapon -- Weapon characterized by lack of fire or explosives
Wikipedia - Cold-weather warfare
Wikipedia - Cold welding -- Solid-state welding process
Wikipedia - Coleen Rowley -- American FBI agent and whistleblower
Wikipedia - Coleman v Power -- legal case in the High Court of Australia
Wikipedia - Coleridge Cottage -- Historic cottage in Nether Stowey, Somerset, England
Wikipedia - Cole Swensen
Wikipedia - Cole Weston
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Wikipedia - Colin Campbell (Swedish East India Company)
Wikipedia - Colin Newell -- British television personality
Wikipedia - Colin Powell -- 65th U.S. Secretary of State and retired four-star general
Wikipedia - Colin's Crest -- A jumping arena in Sweden
Wikipedia - Colin Webb -- British physicist and former professor
Wikipedia - Colin Webster-Watson -- New Zealand sculptor and poet
Wikipedia - Colin Wells (historian) -- historian
Wikipedia - Collaborative working environment -- A collaborative working environment (CWE) supports people in their individual and cooperative work
Wikipedia - Collar (clothing) -- Shaped neckwear that fastens around or frames the neck, either attached to a garment or as a separate accessory
Wikipedia - Collective agreement -- Agreement between employers and employees
Wikipedia - Collective collections -- Form of collaboration between libraries
Wikipedia - Colleen Barrett -- Former president of Southwest Airlines
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Wikipedia - Colleen Bawn -- Zimbabwean town
Wikipedia - Colleen Dewe -- New Zealand politician
Wikipedia - College Humor (film) -- 1933 film by Wesley Ruggles, Frank Butler, Claude Binyon
Wikipedia - College station (MetroLink) -- St. Louis MetroLink Red Line station serving Southwestern Illinois College in Saint Clair County, Illinois
Wikipedia - Collider (website)
Wikipedia - Collineation -- In projective geometry, a bijection between projective spaces that preserves collinearity
Wikipedia - Collingham Bridge railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Collins Okothnyawallo -- Kenyan weightlifter
Wikipedia - Collusion -- Agreement between two or more parties, sometimes illegal and therefore secretive
Wikipedia - Collyweston stone slate -- Traditional limestone roofing material of central England
Wikipedia - Coloane B Power Station -- Power station in Macau
Wikipedia - Cologne Butzweilerhof Airport -- Former airport and airbase in Cologne, Germany
Wikipedia - Cologne -- City in North Rhine-Westphalia, Germany
Wikipedia - Colombia -- Country in the northwestern part of South America
Wikipedia - Colonial Nigeria -- Former British colony and protectorate in West Africa
Wikipedia - Colonial Town Plans of Perth -- Historic plans of Perth, Western Australia
Wikipedia - Colorado (film) -- 1940 American Western directed by Joseph Kane
Wikipedia - Colorado Plateau shrublands -- Ecoregion in the western United States
Wikipedia - Colorado River -- Major river in the western United States and Mexico
Wikipedia - Colorado's 3rd congressional district -- U.S. House district in western Colorado
Wikipedia - Color Group -- Norwegian shipping and holding company
Wikipedia - Colors of noise -- Power spectrum of a noise signal (a signal produced by a stochastic process)
Wikipedia - Color vision -- Ability of animals to perceive differences between light composed of different wavelengths independently of light intensity
Wikipedia - Colston bun -- Sweet bun with dried fruit and spices
Wikipedia - Colt 45 (film) -- 2014 film by Fabrice Du Welz
Wikipedia - Columba of Terryglass -- One of the Twelve Apostles of Ireland
Wikipedia - Columbia River -- River in the Pacific Northwest of North America
Wikipedia - Columbia Sportswear -- United States company that manufactures and distributes outerwear and sportswear
Wikipedia - Columbia, Tyne and Wear -- Village in United Kingdom
Wikipedia - Columbine II -- Lockheed VC-121A-LO Constellation that served as Air Force One for President Dwight Eisenhower
Wikipedia - Columbus Day Storm of 1962 -- Pacific Northwest windstorm
Wikipedia - Columbus murals -- series of twelve murals at the University of Notre Dame
Wikipedia - Column -- Structural element that transmits weight from above to below
Wikipedia - Col -- The lowest point on a mountain ridge between two peaks
Wikipedia - Comancheria -- Former region of the US Southwest occupied by the Comanche people
Wikipedia - Combat box -- A heavy bomber formation used by the USAAF in WW2 to concentrate offensive and defensive firepower.
Wikipedia - Combat of Turbigo -- 1800 battle between French and Austrian forces
Wikipedia - Combined sewer -- Sewage collection system of pipes and tunnels designed to also collect surface runoff
Wikipedia - Combretum micranthum -- Species of flowering plant in the family Combretaceae
Wikipedia - Come Down -- 1997 single by Toad the Wet Sprocket
Wikipedia - Comedy of Power -- 2006 film
Wikipedia - Come Outside (song) -- 1962 single by Wendy Richard and Mike Sarne
Wikipedia - Com Hem -- Swedish telecommunications brand
Wikipedia - Comic book letter column -- Column in a periodical where people get their letter answered
Wikipedia - Coming to Power -- Anthology of lesbian S/M writings edited by SAMOIS
Wikipedia - Coming Up for Air -- novel by George Orwell
Wikipedia - Commando (company) -- American underwear company
Wikipedia - Commelinaceae -- Family of flowering plants
Wikipedia - Commelinales -- Order of flowering plants
Wikipedia - Commelina orchidophylla -- Species of flowering plant
Wikipedia - Commelina -- Genus of flowering plants
Wikipedia - Commelineae -- Tribe of flowering plants
Wikipedia - Commelinoideae -- Subfamily of flowering plants
Wikipedia - Commensalism -- An interaction between two organisms living together in more or less intimate association in a relationship in which one benefits and the other is unaffected.
Wikipedia - Commercial Bay (skyscraper) -- New Zealand office tower and shopping center
Wikipedia - Commissioner of Supply -- Scottish administrative body between 1667 and 1930
Wikipedia - Commissioning of the Twelve Apostles -- An episode in the ministry of Jesus that appears in all three Synoptic Gospels
Wikipedia - CommitMental -- Indian web series
Wikipedia - Committee on Civil Affairs -- Swedish parliamentary committee
Wikipedia - Committee on Cultural Affairs -- Swedish parliamentary committee
Wikipedia - Committee on Defence (Sweden) -- Swedish parliamentary committee
Wikipedia - Committee on Education -- Swedish parliamentary committee
Wikipedia - Committee on Environment and Agriculture -- Swedish parliamentary committee
Wikipedia - Committee on European Union Affairs -- Swedish parliamentary committee
Wikipedia - Committee on Finance (Sweden) -- Swedish parliamentary committee
Wikipedia - Committee on Foreign Affairs (Sweden) -- Swedish parliamentary committee
Wikipedia - Committee on Health and Welfare -- Swedish parliamentary committee
Wikipedia - Committee on Justice -- Swedish parliamentary committee
Wikipedia - Committee on Social Insurance -- Swedish parliamentary committee
Wikipedia - Committee on Taxation -- Swedish Parliamentary committee
Wikipedia - Committee on the Constitution -- Swedish parliamentary committee
Wikipedia - Committee on the Labour Market -- Swedish parliamentary committee
Wikipedia - Committee on Transport and Communications -- Swedish parliamentary committee
Wikipedia - Common Brittonic -- Ancient Celtic language of Britain, ancestor to Welsh, Cornish, Breton and Cumbric
Wikipedia - Common Dreams -- American progressive news website
Wikipedia - Common Era -- Western calendar era
Wikipedia - Common firecrest -- A very small passerine bird from Europe and northwest Africa
Wikipedia - Common Gateway Interface -- Interface which offers a standard protocol for web servers to execute programs install
Wikipedia - Common kusimanse -- Species of dwarf mongoose from West Africa
Wikipedia - Common practice period -- Era of the tonal system between the mid-17th to early 20th centuries
Wikipedia - Common starling -- Sturnus vulgaris; medium sized passerine bird native to temperate Europe and western Asia
Wikipedia - Common Transit Convention -- Treaty between the EU states and other countries
Wikipedia - Common Weakness Enumeration
Wikipedia - Commonweal (magazine) -- Liberal American Catholic journal of opinion
Wikipedia - Commonwealth and Council -- Los Angeles art gallery
Wikipedia - Commonwealth Association of Architects -- Architectural organization
Wikipedia - Commonwealth Bank -- Australian multinational bank
Wikipedia - Commonwealth citizen -- national of any Commonwealth member state
Wikipedia - Commonwealth Club of California -- US non-profit, non-partisan educational organization
Wikipedia - Commonwealth Coast Football
Wikipedia - Commonwealth Commuter Flight 317 -- 1974 aviation accident in Pennsylvania, United States
Wikipedia - Commonwealth Court of Pennsylvania -- Intermediate appellate court of Pennsylvania
Wikipedia - Commonwealth Cup (horse race) -- Flat horse race in Britain
Wikipedia - Commonwealth Day -- Holiday in the Commonwealth of Nations
Wikipedia - Commonwealth Edison -- Electric company in Illinois
Wikipedia - Commonwealth Financial Network -- American investment advisor firm
Wikipedia - Commonwealth Foundation -- Intergovernmental organisation
Wikipedia - Commonwealth Fund -- U.S. foundation
Wikipedia - Commonwealth Fusion Systems -- American company aiming to build a compact fusion power plant
Wikipedia - Commonwealth Games record progression in track cycling -- improvement of event performance over time
Wikipedia - Commonwealth Games records -- best performances in specific editions of the event's history
Wikipedia - Commonwealth Games -- Multi-sport event involving athletes from the Commonwealth of Nations
Wikipedia - Commonwealth Heads of Government Meeting -- Biennial summit meeting
Wikipedia - Commonwealth Judo Association -- Judo association
Wikipedia - Commonwealth Lawyers Association -- Non-profit organization
Wikipedia - Commonwealth of Australia (US Corporation) -- The US corporation "Commonwealth of Australia"
Wikipedia - Commonwealth of Australia
Wikipedia - Commonwealth of Catalonia -- Assembly of Catalonia 1914-1925
Wikipedia - Commonwealth of England -- Historic republic on the British Isles (1649-1660)
Wikipedia - Commonwealth of Independent States -- Regional intergovernmental organization of post-Soviet republics
Wikipedia - Commonwealth of Israel -- English translation of the Greek M-OM-^@M-NM-?M-NM-;M-NM-9M-OM-^DM-NM-5M-NM-/M-NM-1M-OM-^B (politeias) mentioned in Ephesians 2:12
Wikipedia - Commonwealth of Nations -- Intergovernmental organisation
Wikipedia - Commonwealth of Pennsylvania
Wikipedia - Commonwealth of the Philippines -- 1935-1946 republic in Southeast Asia
Wikipedia - Commonwealth of World Citizens -- Self-described servant-Nation
Wikipedia - Commonwealth Oil Refining Company -- Former oil refinery in PeM-CM-1uelas and Guayanilla in Puerto Rico
Wikipedia - Commonwealth-Parkville School -- College prep school in Puerto Rico
Wikipedia - Commonwealth Peak -- Mountain in the Canadian Rockies
Wikipedia - Commonwealth Railways NB class -- DESCRIPTION
Wikipedia - Commonwealth Railways NC class -- Two light, narrow-gauge diesel-hydraulic locomotives of the Commonwealth Railways, built in 1956
Wikipedia - Commonwealth Railways NSU class -- Narrow-gauge diesel-electric locomotive class of the former Commonwealth Railways, Australia
Wikipedia - Commonwealth realm
Wikipedia - Commonwealth Scholarship
Wikipedia - Commonwealth Scientific and Industrial Research Organisation
Wikipedia - Commonwealth Secretariat -- Central agency and central institution of the Commonwealth of Nations
Wikipedia - Commonwealth Secretary-General -- head of the Commonwealth Secretariat
Wikipedia - Commonwealth Stadium (Edmonton) -- Stadium in Edmonton, Alberta
Wikipedia - Commonwealth Theology -- Christian theology
Wikipedia - Commonwealth Trans-Antarctic Expedition
Wikipedia - Commonwealth Turf Stakes -- Flat turf horse race in the United States
Wikipedia - Commonwealth United Entertainment -- Defunct American film production and distribution company
Wikipedia - Commonwealth (U.S. state) -- Term used by four United States states in official names
Wikipedia - Commonwealth v. Abu-Jamal -- 1982 murder trial in Pennsylvania
Wikipedia - Commonwealth v. Sharpless -- Obscenity trial in Pennsylvania
Wikipedia - Commonwealth War Graves Commission -- Organisation responsible for the maintenance and upkeep of Commonwealth war graves
Wikipedia - Commonwealth -- Term for a political community founded for the common good
Wikipedia - Common year starting on Friday -- Type of year C on a solar calendar according to its starting and ending days in the week
Wikipedia - Common year starting on Sunday -- Type of year A on a solar calendar according to its starting and ending days in the week
Wikipedia - Communal violence -- Violence between ethnic or other communal groups
Wikipedia - Communication protocol -- System for exchanging messages between computing systems
Wikipedia - Communion of the Western Orthodox Churches
Wikipedia - Communion of Western Orthodox Churches -- Communion of Western Orthodox Churches
Wikipedia - Community (Wales) -- The lowest tier of local government in Wales
Wikipedia - Community wealth building -- Socialist community plan to broaden capitol ownership
Wikipedia - Commuter rail in North America -- Rail passenger service primarily for travel between a city and its suburbs
Wikipedia - Commuting -- Periodically recurring travel between one's place of residence and place of work, or study
Wikipedia - Compact of Free Association -- International agreement between the United States and the Pacific Island nations of the Federated States of Micronesia, the Marshall Islands, and Palau
Wikipedia - CompaM-CM-1ia Cervecera de Puerto Rico -- Brewery in Puerto Rico
Wikipedia - Company sergeant major -- Commonwealth military rank
Wikipedia - Comparative law -- Study of relationship between legal systems
Wikipedia - Comparative Literary Studies: An Introduction -- 1973 book by Siegbert Salomon Prawer
Wikipedia - Comparative planetary science -- Similarities and differences between planets
Wikipedia - Comparison between Esperanto and Ido -- Comparison of related international auxiliary languages.
Wikipedia - Comparison between Lojban and Loglan
Wikipedia - Comparison of CAD, CAM, and CAE file viewers
Wikipedia - Comparison of Canadian and American economies -- Economy comparison between Canadian and American
Wikipedia - Comparison of Islamic and Jewish dietary laws -- Comparison between halal and kosher dietary laws
Wikipedia - Comparison of lightweight web browsers
Wikipedia - Comparison of online dating websites
Wikipedia - Comparison of professional wrestling and mixed martial arts -- Comparison between professional wrestling and MMA
Wikipedia - Comparison of web browser engines (CSS support)
Wikipedia - Comparison of web browsers
Wikipedia - Comparison of web conferencing software -- Wikimedia list article
Wikipedia - Comparison of web frameworks
Wikipedia - Comparison of web search engines
Wikipedia - Comparison of web servers
Wikipedia - Comparison of web template engines
Wikipedia - Comparison shopping website
Wikipedia - Competition (biology) -- Interaction where the fitness of one organism is lowered by the presence of another organism
Wikipedia - Competition (economics) -- Rivalry between firms
Wikipedia - Competitive swimwear -- Swimsuit, clothing, equipment and accessories used in the aquatic competitive sports
Wikipedia - Completion (oil and gas wells) -- Last operation for oil and gas wells
Wikipedia - Composed upon Westminster Bridge, September 3, 1802
Wikipedia - Composer of the Week -- British music radio programme
Wikipedia - Composite rules shinty-hurling -- Hybrid sport between shinty and hurling
Wikipedia - Compound chocolate -- A product made from a combination of cocoa, vegetable fat and sweeteners
Wikipedia - Compound Interest (website) -- Website with infographics about chemicals
Wikipedia - Comprehensive Social Security Assistance -- Hong Kong welfare programme
Wikipedia - Compromise of Thorn -- 1521 peace agreement between the Teutonic Order and the Kingdom of Poland.
Wikipedia - Compton Vyfhuis -- West Indian cricket umpire
Wikipedia - Comptroller General of Convicts (Western Australia) -- Head of convict establishment in Western Africa
Wikipedia - Computational musicology -- Interdisciplinary research area between musicology and computer science
Wikipedia - Computational power
Wikipedia - Computer algebra -- Scientific area at the interface between computer science and mathematics
Wikipedia - Computer Music Journal -- American peer-reviewed academic journal
Wikipedia - Computer Power and Human Reason
Wikipedia - Computer Vision Annotation Tool -- free and open source, web-based image and video annotation tool
Wikipedia - Computer Weekly
Wikipedia - Computing (magazine) -- Weekly newspaper/magazine published in the UK
Wikipedia - Comrade Pedersen -- 2006 Norwegian drama film
Wikipedia - Con Air -- 1997 American action film by Simon West
Wikipedia - Conal Groom -- American rower and rowing coach
Wikipedia - Conasprella lindapowersae -- Species of mollusc
Wikipedia - Concealed carry in the United States -- The practice of carrying a weapon (such as aM-BM- handgun) inM-BM- publicM-BM- in a concealed manner, either on one's person or in close proximity
Wikipedia - Concealed carry -- The practice of carrying a handgun or other weapon in public in a concealed or hidden manner
Wikipedia - Concentrated solar power
Wikipedia - Concentration of media ownership -- A process whereby progressively fewer individuals or organizations control increasing shares of the mass media
Wikipedia - Concentricity error -- fiber optics distance between four concentric circles, two cladding diameter, and two core diameter
Wikipedia - Concerned -- 2005 parody webcomic
Wikipedia - Concert of Europe -- European balance of power in the 19th century
Wikipedia - Concordat -- Agreement or treaty between the Holy See of the Catholic Church and a sovereign state
Wikipedia - Concord Naval Weapons Station -- US Navy installation at Concord, California, United States
Wikipedia - Concretion -- Compact mass formed by precipitation of mineral cement between particles
Wikipedia - Concurrent mark sweep collector
Wikipedia - Condemned (1929 film) -- 1929 film by Wesley Ruggles
Wikipedia - Condor seamount -- A submarine mountain west-southwest of Faial Island in the Azores
Wikipedia - Conductor gallop -- High-amplitude, low-frequency oscillation of overhead power lines due to wind
Wikipedia - Cone of power -- Method of raising energy in ritual magic, especially in Wicca
Wikipedia - Confederated Tribes of Coos, Lower Umpqua and Siuslaw Indians
Wikipedia - Confidence-based learning -- System which distinguishes between what learners think and actually know
Wikipedia - Confined water (diving) -- A diving environment that is enclosed and bounded sufficiently for safe training purposes. Generally implies that conditions are not affected by geographic or weather conditions, and that divers can not get lost
Wikipedia - Confiture de lait -- Thick sweet caramel sauce
Wikipedia - Conformal gravity -- Gravity theories that are invariant under Weyl transformations
Wikipedia - Confusion (novella) -- Novella by Stefan Zweig
Wikipedia - Congressional Gold Medal -- Award bestowed by the United States Congress
Wikipedia - Congress of Berlin -- 1878 meeting of representatives of the major European powers
Wikipedia - Congruum -- In number theory, the spacing between three equally-spaced square numbers
Wikipedia - Cong Weixi -- Chinese writer
Wikipedia - Conium -- Genus of flowering plants in the celery family Apiaceae
Wikipedia - Con Man (web series)
Wikipedia - Conmany Wesseh -- Liberian politician
Wikipedia - Connacht -- Traditional province in the west of Ireland
Wikipedia - Connate fluids -- Liquids that were trapped in the pores of sedimentary rocks
Wikipedia - Connected: The Power of Six Degrees -- 2008 film
Wikipedia - Connecticut's 4th congressional district -- U.S. House district in southwestern Connecticut
Wikipedia - Connee Boswell -- American musician
Wikipedia - Connemara National Park -- National park in the west of Ireland
Wikipedia - Conn Findlay -- American rower and sailor
Wikipedia - Connie McDowell -- Fictional character in television series NYPD Blue
Wikipedia - Connie M-CM-^Vstlund -- Swedish male curler
Wikipedia - Conning tower -- raised platform on a ship or submarine used to command the vessel
Wikipedia - Connor Lawes -- Canadian curler
Wikipedia - Conny Edholm -- Swedish canoeist
Wikipedia - Conny Persson -- Swedish sports shooter
Wikipedia - Conopodium majus -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Conquest of the Western Turks
Wikipedia - Conrad Carlman -- Swedish sculptor
Wikipedia - Conrad Christensen -- Norwegian artistic gymnast
Wikipedia - Conrad Fredrik von der Lippe -- Norwegian architect
Wikipedia - Conrad, Margrave of Meissen -- 12th century Margrave of the House of Wettin and ancestor of the Saxon electors and kings
Wikipedia - Conrad Sewell -- Australian singer and songwriter
Wikipedia - Conrad von Soest -- Westphalian painter
Wikipedia - Conrat Atangana -- Cameroonian Paralympic weightlifter
Wikipedia - Consequence of Sound -- American music website launched in 2007
Wikipedia - Conservative Edition News -- Controversial Websites
Wikipedia - Conservative Revolution -- German national conservative movement during the Weimar Republic (1918-1933)
Wikipedia - Consort (nautical) -- Unpowered Great Lakes vessels
Wikipedia - Conspiracy (criminal) -- agreement between two or more people to commit a crime at some time in the future
Wikipedia - Conspiracy Series with Shane Dawson -- YouTube web series
Wikipedia - Constance Seoposengwe -- South African politician and anti-apartheid activist
Wikipedia - Constance Weldon -- American tuba player
Wikipedia - Constancio Miranda Weckmann -- 20th and 21st-century Mexican Catholic bishop and archbishop
Wikipedia - Constantia Maxwell -- Irish historian
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Wikipedia - Constantine III (Western Roman emperor)
Wikipedia - Constantine III (Western Roman Emperor) -- Roman emperor from 407 to 411
Wikipedia - Constantine Vasiliades -- Cypriot weightlifter
Wikipedia - Constantin Weriguine -- Franco-Russian perfumer
Wikipedia - Constantin Wesmael
Wikipedia - Constant weight apnea -- Freediving discipline in which the diver descends and ascends only by swimming with the use of fins
Wikipedia - Constant-weight code -- Method for encoding data in communications
Wikipedia - Constant weight
Wikipedia - Constant weight without fins -- Freediving discipline in which the diver descends and ascends only by swimming without the use of fins
Wikipedia - Constipation -- Bowel dysfunction that is characterized by infrequent or difficult evacuation of feces
Wikipedia - Constitutional monarchy -- Type of monarchy in which power is restricted by a constitution
Wikipedia - Constitution Island -- Island on the Hudson river opposite West Point
Wikipedia - Constitution of North Rhine-Westphalia -- Principles, institutions and law of political governance in the German state of North Rhine-Westphalia
Wikipedia - Constitution of Puerto Rico -- Constitution of the U.S.-affiliated commonwealth
Wikipedia - Constitutions of Clarendon -- Legislation passed by Henry II restricting Church power
Wikipedia - Constructed wetland -- An artificial wetland to treat municipal or industrial wastewater, greywater or stormwater runoff
Wikipedia - Constructivity Model Viewer -- Software for viewing Building Information Models
Wikipedia - Consubstantiality -- Identity of substance, as between the three Persons of the Trinity and as between Christ and other humans
Wikipedia - Contact force -- Force that acts at the point of contact between two objects
Wikipedia - Contact sport -- Sport that emphasizes or requires physical contact between players
Wikipedia - Contemporary philosophy -- Current period in the history of Western philosophy
Wikipedia - Contemporary Western wedding dress
Wikipedia - Context switch -- Switch between processes or tasks on a computer
Wikipedia - Context tree weighting
Wikipedia - Continental Divide Trail -- Long-distance scenic trail in the western United States
Wikipedia - Continentalism -- Support for cooperation or integration between nations within a continent
Wikipedia - Continuity (fiction) -- In a narrative, the consistency of characteristics of people, plot, objects, and places seen by the reader or viewer over time
Wikipedia - Continuity tester -- Tool for measuring electrical continuity between two points
Wikipedia - Continuous-time random walk -- random walk with random time between jumps
Wikipedia - Contraband (1940 film) -- 1940 film by Michael Powell
Wikipedia - Contract farming -- system of agricultural production involving a prior agreement between the buyer and producer that may specify quality and other criteria, input supply and technical support from the buyer and, often, an agreed price
Wikipedia - Contract for the Web -- Initiative to shape a better internet
Wikipedia - Contract -- Legally binding document establishing rights and duties between parties
Wikipedia - Contradiction -- Logical incompatibility between two or more propositions
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Wikipedia - Control (Zoe Wees song) -- Song by German singer Zoe Wees
Wikipedia - Conus vicweei -- Species of sea snail
Wikipedia - Convair F-106 Delta Dart -- US Air Force all-weather interceptor aircraft
Wikipedia - Convair X-6 -- Proposed experimental aircraft project to test nuclear powered flight, never built
Wikipedia - Convention Between Great Britain and China Respecting Tibet
Wikipedia - Convention of 1800 -- Treaty between the U.S. and France
Wikipedia - Convention of Kanagawa -- 1854 treaty between Japan and the US
Wikipedia - Convergent boundary -- Region of active deformation between colliding tectonic plates
Wikipedia - Conversation -- Interactive communication between two or more people
Wikipedia - Convertible husbandry -- Historic system of farming alternating land between arable land and pasture
Wikipedia - Convertiplane -- Powered lift aircraft using rotors for both vertical and horizontal flight
Wikipedia - Convolvulaceae -- Family of flowering plants
Wikipedia - Convolvulus -- Genus of flowering plants in the bindweed family Convolvulaceae
Wikipedia - Conway Reef Plate -- A small tectonic plate in the south Pacific west of Fiji
Wikipedia - Conwell-Egan Catholic High School
Wikipedia - Cooch Behar Government Engineering College -- Engineering College in West Bengal
Wikipedia - Cooch Behar (Lok Sabha constituency) -- Lok Sabha Constituency in West Bengal, India
Wikipedia - Cooch Behar Panchanan Barma University -- Public University in Cooch Behar, West Bengal
Wikipedia - Cooch Behar State -- Former kingdom located south of Bhutan, now in West Bengal, India
Wikipedia - Coogan's Bluff -- Promontory near the western shore of the Harlem River
Wikipedia - Cookbook Museum -- Museum in MM-CM-%ltidens hus, Grythyttan, Sweden
Wikipedia - Cookie -- small, flat and sweetened baked food (biscuit)
Wikipedia - Cooking weights and measures
Wikipedia - Cook Off (2017 film) -- 2017 Zimbabwean romantic comedy film by Tomas Brickhill
Wikipedia - Cook's Mill -- Historic building in West Virginia, US
Wikipedia - CoolCalifornia.org -- Californian website focused on environmental resources
Wikipedia - Cool (Gwen Stefani song) -- 2005 single by Gwen Stefani
Wikipedia - Cooling tower -- Device which rejects waste to the atmosphere through the cooling of a water stream
Wikipedia - Cool James -- Tanzanian-Swedish musician
Wikipedia - Cool'n'Quiet -- Power saving mode of modern processors by Advanced Micro Devices
Wikipedia - Cooperation Sea -- A proposed sea name for part of the Southern Ocean, between Enderby Land and West Ice Shelf
Wikipedia - Co-operative Commonwealth Federation -- Former political party in Canada
Wikipedia - Coopers Brewery -- Australian brewery
Wikipedia - Cooper Webb -- American motorcycle racer
Wikipedia - Coorow, Western Australia
Wikipedia - Coors Brewing Company -- American brewery and beer company
Wikipedia - Copeinca -- Norwegian fishing company
Wikipedia - Copenhagen Consensus -- Welfare economics project
Wikipedia - Copley, West Yorkshire -- Village in West Yorkshire, England
Wikipedia - Copper Dragon Brewery -- Brewery in Skipton, North Yorkshire, England
Wikipedia - Copper Island -- Northern part of the Keweenaw Peninsula in Michigan, United States
Wikipedia - Cops Shot the Kid -- 2018 single by Nas featuring Kanye West
Wikipedia - CopSSH -- Remote shell services or command execution for secure network services between two networked computers
Wikipedia - Copula (probability theory) -- Statistical distribution for dependence between random variables
Wikipedia - Cora G. Burwell -- American researcher
Wikipedia - Corallina -- Genus of red seaweeds
Wikipedia - Coral Patch Seamount -- A seamount between Madeira and Portugal
Wikipedia - Cora Pearl -- Well known 19th century courtesan
Wikipedia - CorCenCC -- Welsh corpus
Wikipedia - Corchorus -- Genus of flowering plants in the mallow family Malvaceae
Wikipedia - Cordelia Edvardson -- German-born Swedish journalist, author and Holocaust survivor
Wikipedia - Cordia -- Genus of flowering plants in the borage family Boraginaceae
Wikipedia - Cordless -- Term used to refer to electrical or electronic devices that are powered by a battery or battery pack and can operate without a power cord or cable attached to an electrical outlet to provide mains power, allowing greater mobility
Wikipedia - Corduff -- Northwestern suburb of Dublin, Ireland
Wikipedia - Core fonts for the Web -- Fonts supplied at one time by Microsoft for canonical web use
Wikipedia - Corey Harwell -- American neuroscientist
Wikipedia - Corey S. Powell
Wikipedia - Corinna West -- American judoka
Wikipedia - Corinne Drewery -- British singer
Wikipedia - Cork Mid, North, South, South East and West (Dail constituency) -- Former Dail Eireann constituency (1921-1923)
Wikipedia - Cormocephalus westwoodi -- Species of arthropods
Wikipedia - Corn Belt derecho -- Weather event
Wikipedia - Corn Belt -- Agricultural or cultural region of the Midwestern United States
Wikipedia - Cornelia Weihe -- German painter and sculptor
Wikipedia - Cornelis Berkhouwer -- Dutch politician
Wikipedia - Cornelis Compter -- Dutch weightlifter
Wikipedia - Cornelis Rugier Willem Karel van Alderwerelt van Rosenburgh -- Dutch botanist
Wikipedia - Cornelius Hermanus Wessels -- South African farmer, statesman, and diplomat
Wikipedia - Cornelius Holmboe -- Norwegian politician
Wikipedia - Cornelius Karlstrom -- Norwegian politician
Wikipedia - Cornelius Middelthon -- Norwegian Minister of Labour (1920-21 & 1923-24)
Wikipedia - Cornel West -- African-American philosopher and political/civil rights activist
Wikipedia - Cornel Wilczek -- Australian weightlifter
Wikipedia - Cornish Gilliflower
Wikipedia - Cornsweet illusion -- Optical illusion



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